If the abolition movement does not begin with prayer, it will die. This may seem a hyperbolic statement, but unless the builders entrust the work of abolition to God, we will certainly labor in vain. This prayer needs to be, firstly, one of repentance of apathy, supplication to cause us to be sorrowful for the lost, and remembrance that we represent and glorify Christ in this labor.

I am new to the abolition movement; long have I watched brothers and sisters from afar doing the work to ensure equal justice for the preborn, and, by the grace of God, he has brought me to a place where I can learn from experienced brothers and sisters and apply what I have learned. One such experience that sticks out to me is when I heard SB-456 (the anti-abortion bill for Oklahoma) brought before magistrates on February 19, 2025, and saw Sen. Dusty Deevers’ passion for the preborn. It deeply convicted me to watch as he spoke with such humility and tender care for the preborn and made me realize that I had long lacked that tender spot for the preborn. While I argued with people about abortion being a wicked thing, I had not allowed for the word of God to expose my apathy. For me, holding to the abolitionist viewpoint beforehand was simply intellectual; it was not a position I had taken in faith, allowing for the Lord to correct me, a sinner amid a holocaust, who was trying to point other sinners to their inconsistency. Abortion is the slaughter of innocent life, and it cannot be reiterated enough.

As I watched Deevers close to sobbing, I was stunned to realize I thought of myself as above those that were directly involved in the slaughter but denied God’s grace that restrained me from being involved myself. I also lacked sorrow for those lost souls who have murdered their children and are not covered by Christ. The fight against abortion does not begin on the streets; rather, it starts on your knees before a holy God that abominates the death of the innocent and abhors the apathy of man. It begins with repentance for ignoring such a horrific act.

A month later, God, in His providence, allowed me to attend the Washington, DC, mission and continued His work to humble me. Instead of graciously pursuing these people’s reconciliation with God, I once again found myself seeking my justification for my righteousness in front of them, and my hardened heart was once again convicted. My greatest regret from the DC mission was that I prayed little and said much. The last line of 1 Peter 3:15, which is frequently used in apologetics — “yet do it with gentleness and respect” — is the most forgotten aspect of the passage. It demonstrates how easily humans are tempted to defend Christ “Christlessly.” We are to love fellow image bearers by showing them the same love with which God sacrificially loved us. We must always seek to bring glory to God.

Ending how I began, we need to seek to do all our acts of work by prayer, remembering the words of how our King taught us to pray: “Our Father who art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven.” Pray with faith, believer! Christ will faithfully sanctify His bride, protect her, and change the earth through her. When the doubts from the vitriol set in, or the weary toil causes you to faint, pray to Christ! He will provide. When we faithfully pray, God plants seeds that will supernaturally transform darkness into light, and, likewise, abortion will be abolished to the glory of God. Let us pray that we are obedient in that mission.

Shout on! But most of all, pray on! We are gaining ground! Your King rides before you, triumphing over his enemies. Glory hallelujah!

Tim Martin became a believer while in high school, after God crushed his self-righteousness to save him from death and hell. Tim recently moved from Texas to Oklahoma and is involved in a politically active church and is a committed abolitionist. He is a signer of the Norman Statement.

The post Stay Steeped In Prayer As You Seek To Abolish Abortion first appeared on Abolitionists Rising.

Usually, this argument is made from a genuinely compassionate perspective. Pro-life people want to emphasize the evil of abortionists without addressing the guilt of the mother. Perhaps they want to give grace and emphasize that there is forgiveness for this sin. 

There most certainly is forgiveness for mothers (and abortionists) who have committed the sin of abortion — and that forgiveness is found in Jesus Christ alone. 

But forgiveness does not mean living without consequences.

In most circumstances, a mother does not have an abortion against her will. She seeks out an abortion. There are, of course, cases in which mothers are forced or coerced into aborting their child — this argument does not apply to those cases. In the most common circumstances, wherein a mother purposefully seeks to have an abortion, the mother and the abortionist are both equally guilty of murdering a preborn child.

Those who are guilty of murder should be punished under the law — there is no rational person who disagrees with that standard outside the context of abortion. The idea of punishment for crimes has been a constant feature of most human societies and cultures throughout history. Murder has always been one crime that most obviously deserves punishment. 

This standard is not only upheld by all of human history but by scripture as well. The first recorded murder was met by immediate punishment: Cain was exiled for murdering his brother (Genesis 4). In Genesis 9:6, God says, “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man.” There are and should be consequences for murder.

The most oft-cited reason for punishing abortionists and mothers who commit abortions is justice; that they should receive the due punishment for their actions. This is certainly a good reason to punish them; however, I think there is another reason that is generally overlooked.

Love. 

It is not loving to enable a person to believe lies. Providing exceptions that allow mothers who commit abortions to go unpunished enables them to believe the lie that their actions were not immoral; therefore, it is not loving to allow those mothers to go unpunished.

Punishment for abortion can lead to repentance. How often in the book of Judges does Israel repent after receiving the natural consequences of their wickedness? This pattern is repeated over and over again throughout the book. The same can apply to those who commit abortions — consequences can lead them to repentance, faith in Jesus Christ, and forgiveness. Repentance cannot excuse them from punishment, as that would create a double standard, but repentance is a good thing that can come from punishment.

A strict standard of punishment for those who commit abortions makes the message clear: Abortion is immoral. This can change the way society views abortion. The fact that abortion can be punished changes the cultural mindset on the issue. Some will certainly continue to believe that abortion is perfectly acceptable and that abolitionist laws violate their rights; however, abolitionist laws would send a message to those who had not previously thought the issue through. Perhaps, if this is illegal, there may be something immoral about it.

We, as Christians and abolitionists, should be motivated by love. To love properly, we must want others to believe the truth and sinners to come to repentance. We should love all people as God loves all people. We do not seek to make people angry or to propagate hate. 

We seek to provide a loving answer to the sin of abortion: criminalize that act and establish proper punishment. That is the most loving thing to do.

Aaron Holland is a college student, writer and abolitionist from Arizona who serves his church family diligently and seeks to encourage Christians everywhere with truth. Aaron is a signer of the Norman Statement.

The post Abolitionists Must Stand Firm to Oppose Murder, Love Murderers first appeared on Abolitionists Rising.

I was reluctant to answer because I knew what the follow-up question would entail.

“Washington, DC,” I said.

“And what were you doing there?”

(Oh, boy.)

I told her. A “mission trip” of sorts with a bunch of Christians against abortion. Fighting to abolish abortion and establish equal justice under law for all human beings.

She didn’t like that and told me as much. We had a tense little conversation about it; from her, on how “childbirth is the leading cause of death for women,” “the baby is just a clump of cells,” “removing a miscarriage is also an abortion so if we abolish abortion, we’re killing women …”

I said what I could, maintained civility, and when she got up to leave I thanked her for talking.

She couldn’t care less.

I couldn’t care more.

There I was, sitting alone in a busy airport at 7 p.m., dead tired, emotionally fraught, feeling quite discouraged after what I perceived to be an unsuccessful interaction.

I held back tears while sitting there, while boarding and while flying. I fought to turn my gaze on Christ — not on that woman, not on myself, not desperately on the crowd of strangers around me. There was no one there who knew me or could comfort me.

But Christ.

Looking to Him caused a changed perspective. That woman was lost; she needed a Savior just as much as I did once (and still do). She spoke and thought and acted not entirely on her own authority but under that of her father, the devil. I spoke not on my own authority either, but under that of He who saved me.

We fight not against flesh and blood.

Duty is ours, results belong to God.

I am not responsible for changing minds on abortion.

I am responsible for sharing the truth.

I am not responsible for anyone’s salvation.

I am responsible for sharing the Gospel, but not for saving anyone.

Only God can do that, as He so wills.

He is sovereign, holy, gracious, merciful, good and worthy to be praised.

I belong to Him, all I am is His, He alone keeps me and sustains me and instructs me how to live for Him.

If the conversation bombs, if the plane goes down (I had that worry too), if everything goes south: He is in control, He is not surprised, and He will work it all for my good and His glory.

Soli Deo Gloria.

Emily Curtis is a first-generation abolitionist, writer and agriculture enthusiast from Michigan, striving by the grace of God to live life “Coram Deo.” Emily is a signer of the Norman Statement.

The post New abolitionist recounts airport interaction after DC mission first appeared on Abolitionists Rising.

At first glance, this statement may seem positive, suggesting a new realization and alignment with what is universally recognized as biblical justice. It often becomes a way to avoid the deep, uncomfortable burden that true repentance requires. Rather than confronting and confessing their prior indifference and neglect toward the immense suffering and dire plight of the preborn, many try to reinterpret or downplay their previous lack of awareness. This is often rooted in ignorance or a lack of familiarity with the cause, rather than acknowledging it for what it truly was—a sinful disregard for a grave moral issue.

Such a reaction can be understood as an attempt at course correction—one that seeks to avoid the essential act of confession by reinterpreting and reframing the past, rather than confronting it directly and truthfully. However, Scripture is clear and unambiguous on this critical matter: God calls us to genuine and heartfelt repentance, not to mere rebranding or reinterpretation of our past actions and attitudes. Such attempts prove to be a shallow and ineffective substitute for true repentance.

If you want to identify as an abolitionist, you must do the work. This work goes far beyond simply protesting abortion. It involves much more than holding a certain position, adopting a specific attitude, or taking a particular stance. It requires a deep awareness, a full understanding, and a profound recognition of the far-reaching consequences such a position entails. It begins, most importantly, with biblical knowledge and a healthy fear of God, who deems abortion an abomination.

“There are six things that the Lord hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood.” — Proverbs 6:16-17 (ESV)

Abortion, as defined by God, is the shedding of innocent blood—the murder of the most vulnerable. Scripture is clear that such actions are not just sinful, but an abomination before the Lord.

Abolitionism is a living, vibrant, and powerful movement firmly rooted in theological doctrine, based on the understanding that abortion is, in fact, an act of murder. It recognizes that striving for justice demands the immediate removal of this practice from society. Grounded in the values and principles of the gospel, abolitionism is unwavering in its core beliefs, driven by a moral urgency to confront and challenge the wrongs present in our world, all deeply rooted in God’s Word.

We must acknowledge and admit a reality that must not be downplayed. Many who claim to stand with abolitionists today are hiding a secret: They have previously supported incremental pro-life legislation or, worse, have opted out entirely from the ongoing efforts to uphold the sanctity of life. This is an undeniable fact, and such a stance is not a positive one. The lies of the pro-life establishment are persistent and cling to the deceiving heart; however, this position fails to challenge the issues in a way that aligns with the foundational values of abolitionism. If we were not actively working for abolition, we are guilty of apathy.

It is not enough to look back and say, “I just didn’t know.” We must look back and say, “I should have known. I should have acted. Lord, forgive me.”

Course correction in abolitionism involves reframing how we understand our past failures. It’s not a matter of ignorance but rather of acknowledging that what we did—or failed to do—was wrong. Instead of saying, “I did not care about the suffering of my unborn neighbors,” one might say, “I’ve always been an abolitionist; I just didn’t know it.”

Changing the way we speak may help avoid the discomfort of facing our past, but it doesn’t bring real change. True change requires more than altering language; it requires repentance—acknowledging that our past actions were sinful, seeking forgiveness, and turning away from our apathy to actively engage in the work of abolition.

Without repentance, course correction becomes a way to feel better about ourselves without actually doing what’s right.

Scripture teaches that true repentance is demonstrated through action: “Bear fruit in keeping with repentance” (Matthew 3:8). Acknowledging our past failures isn’t about wallowing in guilt—it’s about forsaking apathy and moving forward in obedience.

For those who recognize their apathy in the fight against child sacrifice, repentance will lead to:

1. A Changed Mindset: Abortion is no longer just a political issue; it is an intolerable and urgent wrong that demands immediate action. It is not merely a tragic reality of our time, but a profound moral injustice that must be confronted with a commitment to justice. Abolitionism requires a radical shift in how we view this issue—not as something to be managed or minimized, but as a sin that must be completely abolished.

2. Active Engagement: True abolitionism goes beyond mere mental agreement; it requires tangible steps and real action. It’s about moving past agreement in principle and actively engaging through public evangelism, mobilizing the church, or supporting abolition legislation. Real abolitionism is about activity. If we have repented for our inactivity in the past, we must manifest that repentance through activity in the cause. Whatever it takes—engagement with abolition groups in your community, sidewalk counseling, or legislative lobbying for equal justice and equal protection—we must demonstrate our faith and obedience to God through concrete actions.

3. Uncompromising Advocacy: We must reject any exceptions, incrementalism, and partiality in abortion, because delayed justice is denied justice. Many who have long considered themselves part of the pro-life movement will come to realize that incremental legislation is inherently unjust. Yet, in earnest repentance, we must reject such accommodations and instead promote the full and immediate abolition of abortion. This will require a firm stand against the temptation to support legislation that restricts abortion without criminalizing the act of child sacrifice.

4. A Willingness to Call Others to Repentance: Encouraging fellow believers to acknowledge and confront their past complacency is not a work of condemnation, but a positive challenge to rally more saints to the vital cause of abolition. Just as we are called to repent and bear fruit in our lives, we must also call others to join us in this work. This means gently but firmly confronting those in the church who prefer passivity and accommodation over holiness in life and doctrine. It means holding church leaders accountable for preaching not just about the sin of abortion, but specifically against it. It also means urging fellow believers to move beyond mere anti-abortion sentiment and become actively involved in the abolition of abortion.

Encouragement for the Journey

Recognizing and acknowledging our failures in the past must not drive us into a deep pit of hope and despair but must ignite in us a heart full of joy through genuine repentance, and, in the long run, glorify God in all its fullness. God longs to grant forgiveness and acceptance to all who seek Him with a humble and truthful heart. There is forgiveness even for those who have aborted their own children and now bear shame. God eliminates their shame and guilt by bringing peace by repentance through his Son. But we must openly admit that we have been indifferent and apathetic toward image bearers. The true shame lies not in acknowledging our failures, but in failing to change—choosing to remain idle and inactive when confronted with a reality that can no longer be ignored or overlooked.

Rather than saying, “I have always been an abolitionist,” we should say with integrity, “I have, in the past, been indifferent and apathetic toward the murder of children, but at long last God has opened my eyes to the reality surrounding me. I’ve kept my voice and mind quiet too long but no more! I will act, I will fight, I will seek to glorify God through the immediate and uncompromising abolition of abortion!”

The fight we wage is real and constant—present now and in times to come. Where and what we stand against now is paramount, and it deserves our undistracted and wholehearted attention. Let us not mask our indifferent past with flattery or shallow apologies, but confront it directly with genuine repentance and a heart that earnestly desires to obey.

Will you make that first move in committing yourself to abolition? That is a matter resting in your conscience alone. But remember: To whom much is given, much will surely be demanded (Luke 12:48). In the present, we must bear fruit that reflects true repentance. Let us move forward, free from excuses, not burdened with defenses, but with hearts transformed and firmly committed to loyal submission to Jesus Christ our King.

As a post-abortive father, Justin Weidman found redemption and forgiveness in his Savior Jesus Christ. Through the Gospel and Abolitionists Rising, he embraced immediate and uncompromising abolition. Justin is a signer of the Norman Statement.

The post Fruits of Abolitionism: Is True Repentance Necessary? first appeared on Abolitionists Rising.

It was created to be a symbol used to stand out and identify those who are abolitionists, to set us apart from the pro-life movement,  to seed the culture, to spread the message, to stir curiosity, and to become a springboard for dialogue to explain what it means.  

This symbol has sparked fruitful conversations: It is not merely a logo, or a trendy trademark. It is a symbol with great theological and practical significance.

Simply, it stands for AHA = Abolish Human Abortion.

Notice that the upper A is upright, while the lower A is upended.  

The first A stands for God’s Law, which is upright. God commands equal justice and declares, “Thou shalt do no murder“ (Matthew 19:18). 

The second A stands for man’s law, which has subverted God’s Law, turning it upside down, declaring that “murder of some is allowed.”  It is partiality and causes unequal measures in judgment.  James 2:4 “Are ye not then partial in yourselves, and are become judges of evil thoughts?”

But God’s Law is higher than man’s law, and government leaders and peoples will answer to Him.

Psalm 82:1-4 “God standeth in the congregation of the mighty; he judgeth among the gods. 2 How long will ye judge unjustly, and accept the persons of the wicked? Selah. 3 Defend the poor and fatherless: do justice to the afflicted and needy…”

Psalm 119:126 “It is time for thee, LORD, to work: for they have made void thy law.”

Psalm 94:20 “Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?“

Jeremiah 22:3 “Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.” 

Isaiah 10:1-2 “Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed…”

Abolitionists may be accused (by proaborts and ProLifers alike) of “turning the world-side-down,” but the problem is that our society is already subverted in sin and rebellion against the living Triune God of the Bible, and we are calling our neighbors, our magistrates, and society as a whole, to repent with us.  Remember the cry of the prophets: Jeremiah 25:5 “They said, Turn ye again now every one from his evil way, and from the evil of your doings…”  O, that justice subverted may be turned over, and submitted to agree with the LORD!  

Furthermore, the two lines of the H demonstrate two major Biblical propositions.  Those two uprights of the H are actually two capital I’s.      

Imago Dei – Image of God.  Genesis 9:6 makes it clear why murder is wrong: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.”

Incarnation of Jesus – God the Son entered the womb to redeem the world. John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” Jesus did NOT take on humanity as an adult, or a toddler, or even an infant in a manger. He came as a zygote, a fertilized human, to live and die for sinners, and rise again to bring redemption to mankind. 

These children are made in the image of God, and are being murdered in the place of the incarnation of the Savior; therefore, based on both Creation and Salvation, we stand in opposition to the abomination of child sacrifice called abortion.

[This was the symbol that Abolitionists of Slavery utilized to identify their position and spread their message. They put the symbol everywhere: on their businesses, on their jewelry, etc. If you consider the words on it, you will find that they had the same Biblical propositions: “AM NOT I A MAN?” (God created the slaves in His image also) “AND A BROTHER” (Jesus died for them too).

The two lines also represent the two major modes of Abolition: 

Assistance – seek to rescue and aid the weak.

Agitation – seek to provoke the heart and warn the wicked.

The two lines also make an Equal Sign, for we seek to establish equal justice and protection from murder under the law for all humans.

The 5 ends of the lines in the upright A of Abolish can symbolize the five tenets of Abolition.

Lastly, 

The three lines of the H can also be reminders of the three aspects that guide Abolitionists in what we do, and in what legislation we will support.

1. JUSTICE – Is it just? Deuteronomy 16:19-20 “…That which is altogether just shalt thou follow…”

2. TRUTH – Is it true?  Exodus 23:7 “Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.”

3. LOVE – Is it loving?  James 2:8-9 “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:…”

I hope this is helpful, not only for your understanding but also for equipping you to explain the theological significance of this symbol. May Jesus be glorified in His people’s obedience!

Abortion must be abolished.

Kevan Myers and his wife, Deana, run Time To Win A Battle Ministries and are committed to doing front line work for Christ’s kingdom—engaging in battleground issues of our day like the creation vs. evolution debate, abortion and salvation in Christ alone. Kevan is a longtime abolitionist and signer of the Norman Statement.

The post The Meaning of the Abolitionist Symbol (AHA) first appeared on Abolitionists Rising.

What is our Lord’s expectation of us in our obedience? Is it not said that we are to obey fully? Full obedience can be explained as immediately–exactly how we are instructed without deviation or variance–and with joyful attitudes. Why is it that the waters are muddied with excuses of “complexities” and rationalities of incremental, un-exact, and a pompous, high-nosed, self-righteous type of “obedience”? This is not obedience at all! 

If sin is killing you, it will do it by whatever means necessary; incrementally, immediately, however you let it; but when fighting your sin and trying to kill it, ought it be more faithful to kill it immediately? Do not allow your sin to fester; do not allow your sin to hang around a little; do not allow your sin to be put on a shelf for you to look at later; do not put off your sin for tomorrow; do not flirt with your sin or sweep it under the rug. Do not whitewash over the evil of sin! Severest consequences depend on these thoughts. 

Consider the “Doctrine of Repentance” by Thomas Watson, or “Practical Holiness” by J.C. Ryle, or “Respectable Sins” by Jerry Bridges. 

Listen to the Word of God and some fathers of the faith, and examine yourself, for you are commanded to do so (2 Cor 13:5). Are you yet pure? For Christ will only have a pure bride. Or should you say with Paul that you have not yet finished your race (Phil. 1:6; Phil. 3:13-14)? There may be few of us in our later years that can claim 2 Tim. 4:7. We need God’s wisdom now more than ever. 

The entreaties of this post contain simple, self-evident and explanatory truths that even a premature Christian can easily understand. Too often, we overcomplicate and attempt to rationalize the simple. Satan muddies the waters of clarity with information overload, and we are left wondering where the bottom of the matter is through this aphotic paralysis. 

But praise be to God for the illuminating nature of the Holy Spirit through the Scriptures. The 1689 London Baptist Confession (Chp. 2, #7) states that “… not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them (the Scriptures).” 

Childlike faith is required for this understanding. Take the Scriptures at face value and believe exactly what they say. Isn’t this what we should expect of our own earthly children? Or how many can relate to the incessantness of a child? 

Time to Take Out The Trash

To follow up on this call of faithful sanctification (i.e., to put off and to put on, or to mortify and to vivify), the following is a list for us to hunt down in our lives and destroy: 

1. Worldly wisdom

2. Pragmatism

3. Temptation(s) 

4. Partiality

5. Situational ethics

6. Double-minded Smashmouth ideas

7. Gradualism

8. Cowardice

9. Cheap substitutes

10. Following political hype

11. Perverting or delaying justice

12. Practice cunning

We could synthesize this entire list with one word: Incrementalism.

Put on Faithfulness 

Here is our 1:1 vivification list: 

1. Godly Wisdom (James 3:17)

2. Aligned Providentially (Joshua 24:15)

3. Steadfast to trials (James 1:12)

4. Equity (Lev.19:15)

5.Standing firm on God’s precepts and principles (Isaiah28:13)

6. Single-Mindedness (Jeremiah 32:39)

7. Obedience (1 Sam.15:22)

8. Courage (Psalm 31:24)

9. Right Sacrifices (Gen. 4:4-7)

10. Follow Christ (Luke 9:23)

11. Do Justice (Micah 6:8)

12. Display the Truth (2 Cor.4:2)

13. Seek Immediatism without Exception or Compromise (1 Sam.15:33)

As You Go 

Know the truth, my brothers and sisters: It is powerful to destroy strongholds by taking thoughts captive (2 Cor. 10:4-5); to set us free (John 8:32); and to one day fully consummate the abolition of abortion (Rev. 21:4). 

Dear Friends, do you even know where we are in this fight? Read Isaiah 28 and tell me again how we need to learn the art of the deal. No! We need to learn to obey and be subjected to the Word of God! 

Owen once remarked, “The duties God requires of us are not in proportion to the strength we possess in ourselves. Rather, they are proportional to the resources available to us in Christ. We do not have the ability in ourselves to accomplish the least of God’s tasks. This is the law of grace. When we recognize it is impossible for us to perform a duty in our own strength, we will discover the secret of its accomplishment.” 

So then, may the face of the Lord Jesus Christ shine upon you all. 

Daniel Gribble is a husband and father of two girls, co-founder of Abolish Abortion Tennessee and a signer of the Norman Statement.

The post A Layman’s Treatise on Faithful Immediatism first appeared on Abolitionists Rising.

This quote is from an abolitionist who is new to the movement, but it captures the heart of their conviction. Amidst all the various opportunities for saving lives, abortion abolitionists intensely feel led to address one of the gravest moral evils facing our generation – the abortion of human babies – and thus work aggressively, immediately and unconditionally toward its total abolition. They declare that the glory of God requires them to defend individuals created in God’s image, including the least of these. This article will discuss the characteristics of abortion abolitionism, why immediatism is a biblical mandate, and how the Gospel requires us to love both unborn children and people in need of repentance and grace.

Difference between Abolitionism and the Pro-Life Movement

Most assume “pro-life” and “abolitionist” are synonymous terms. While they share the fundamental belief that abortion is the murder of an innocent human being, there are some critical differences:

Unbending Position: Abolitionists demand the immediate and total abolition of abortion, insisting that any incremental measure – such as 15-week bans or heartbeat bills – defends or accepts abortion at earlier stages. In contrast, most pro-life organizations advocate for incremental legislation to restrict abortion gradually.

Gospel-Centered Advocacy: The abolitionism movement flows from theology for the glory of God. While many other pro-life groups incorporate elements of faith into their messages, few are as committed to putting allegiance to Christ and biblical justice first, without allowing political expediency to outweigh moral absolutes.

Historical and Theological Parallels: Contemporary abolitionists of abortion – just as 19th-century abolitionists of slavery who advocated for the immediate emancipation of the slaves – do not want to implement waiting periods or legal exceptions. In their battle for slave freedom, William Lloyd Garrison and his associates publicly rejected gradualist solutions with their cries for “Immediate emancipation!” Today’s abolitionists adhere to the same theological principle: Any legal accommodation of human personhood is unjust.

Immediatism: A Biblical Imperative

Abolitionists are often called extremists for refusing incrementalism. This is derived from the Scripture’s call for immediate repentance.

The Prophets’ Calls: Prophets such as Isaiah, Jeremiah and Amos immediately called Israel to repent of her sins: “Cease to do evil, learn to do good; seek justice, correct oppression” (Isaiah 1:16–17). These were not invitations to incremental reform but for immediate repentance from sin.

God’s Justice: “You shall not pervert the justice due the poor in his cause” (Exodus 23:6). The unfair solutions that expose at least some children to harm annihilate biblical fairness at the point of life and death. James 1:27 instructs, “Religion that is pure and undefiled before God…is this: to visit orphans and widows in their affliction.” If it is accepted that the unborn are fully human, then it should be extended that neglecting them is a serious injustice.

The Culture of Death: Incremental legislation (such as a 15-week ban) declares that the life of a child under 15 weeks of age is disposable. Abolitionists reject such a position because it affirms the lie that some unborn babies  – those younger than 15 weeks – are “less human” than others, and, in doing so, continues the culture of abortion. Such legislation confirms the sin of partiality, which is condemned in scripture: “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor” (Leviticus 19:15). By having exceptions, incremental laws practice injustice and don’t champion the worth of all life and delays repentance and justice.

Abolitionists believe that where sin abounds, immediate repentance is required. No righteous law would codify some murders for the sake of limiting others. If the unborn are indeed human persons, then to legislate acceptable limits on killing them is to legalize injustice.

Common Objections

Prosecuting Mothers: Perhaps the biggest objection is whether mothers would be prosecuted under abolitionist laws. Abolitionists believe that everyone deserves equal legal protection and equal justice under the law. If a mother willingly conspires to kill her child, that child has the same legal status as any human being outside the womb. Abolitionists also adhere to biblical principles of justice and mercy, and the courts are currently established to consider intent, coercion and other factors. The law should protect all children equally.

Rape or Incest: While cases of rape or incest are the most devastating, they do not devalue the life of the conceived child. Abolitionists contend that the atrocities of the father do not diminish the value of the child’s life. The Christian position is to stand with women through such tragedies, offer loving support (emotionally, financially and spiritually), and defend the preborn’s humanity.

Ectopic Pregnancies and Medical Exceptions: Genuine medical emergencies are interventions that save the life of the mother when a child may not survive (ie: ectopic pregnancies). Abolitionists distinguish between abortions (purposely taking the life of a child) and tragic cases where an unborn child simply cannot live (tubal rupture). Abolitionists believe in medical professionals saving both lives‌ but do not place intentional abortions in the same category.

Testimonies of Grace and Mercy

The truth about abortion is not political or theoretical. The truth about abortion concerns real human beings and leaves deep in its wake scars of sorrow, guilt and regret. One such touching testimony is that of a father and now an abolitionist:

“Many of you know this already, some do not. When I was 19, I had a daughter with a woman who often joked about getting an abortion. She talked about falling down the stairs or using a coat hanger to ‘do it.’ My daughter is alive today, but our second child was murdered. Her mother and I decided on abortion. I paid for it and that was my sole welcome contribution because of her body, her choice.

My daughter was just a few months old when her mother got pregnant again. I bought into my own sob story of how two kids were too hard to raise and we could not afford to have it. I lied to myself. I lied to God. I took my own child to the abortion mill.

I had asked for forgiveness, but I did not rightly understand God’s forgiveness then; it was superficial and not from the heart.

The forbearance of my brothers and the witness combined with scripture created the opening for the Holy Spirit to move in and just destroy me. The Holy Spirit was neither gentle with me; He was fierce. I was forced to confront my sins and beg for forgiveness that I so desperately needed, yet did not deserve. Fatherly forgiveness.

I prayed. I cried out to God in desperation. I confessed my sins: not only for my child’s death but my whole life of rebellion. I submitted to the blood of Christ and sought forgiveness for taking the life of my child. I opened my tear-filled eyes to know the forgiveness of God washed over me. Instant peace – overwhelming, all-consuming mercy and love – impressed itself on my being that day, and it is something I will never forget.“

The personal testimony of this father is the very intersection of God’s justice and grace. He felt the weight of sin that crushes the heart and the unimaginable delight of God’s forgiveness that changes the heart from stone to flesh. There are countless others like it. They are reminders that the abolitionist ministry is not of condemnation but of bringing broken sinners to Christ’s cross where forgiveness flows. 

Strengthening the Gospel Connection

Personal Transformation: The abolitionist worldview believes that the Gospel of Jesus Christ alone can transform hearts. Transformed law without transformed hearts merely addresses outward behavior. When Christ convicts a man’s spirit, the Holy Spirit then convicts him of sin, whether it be complacency about abortion or active involvement in it. “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1).

Cultural Change: Throughout Scripture, when a few people truly repent, entire cultures can be revolutionized. Some biblical examples are the immediate repentance of Nineveh in response to Jonah’s preaching and the large-scale revivals in Kings and Chronicles when godly leaders called their people back to covenant obedience. More recently, abolitionists clung to their biblical convictions and worked tirelessly until slavery was no longer legally acceptable. Modern-day abolitionists regard themselves as part of that same line of no-compromise Christian reform: proclaiming the Gospel, calling the nation to repentance, and refusing to negotiate about the value of human lives. 

The Church’s Responsibility

Abolitionists call on church congregations to boldly, not passively, oppose abortion, and believe it is an offense to God that the church does not speak or act against evil (Ezekiel 33:8). In the Word of God, Christians have been commanded to “pursue justice, right oppression,” as stated in Isaiah 1:17. Local churches can be involved with the following:

Teaching: There needs to be strong, unflinching biblical Imago Dei theology taught in every church. Pastors should preach that all humans, even the unborn, are image-bearers of God.

Outreach: Support crisis pregnancy ministries or establish church-sponsored ministries for indigent mothers offering spiritual, financial and emotional support.

Public Witness: Mobilize members to become involved in their communities, attend city council meetings, and work for legislation that treats the unborn as fully protected citizens.

Prayer: Have regular corporate prayer solely for the abolition of abortion, repentance of the nation, and salvation of abortion industry workers.

A Strong Call to Action

Abolitionists don’t just want to draw attention, but action. To the reader who accepts this message – whoever you are, pro-choice, pro-life or starving for truth – there are specific ways to get involved:

• Educate yourself
• Read abolitionist literature
• Learn what the Bible teaches regarding justice, mercy and the sanctity of human life. 
• Numerous abolitionist groups exist that coordinate local and national efforts to abolish abortion.
• Volunteer, donate financially, or participate in their events to promote unity and a stronger combined impact. 
• Call your local government officials and request that they introduce legislation that acknowledges personhood from fertilization and ban all abortion, without exception or compromise.
• Share it on social media, leading your friends and family to moral duty.
• Declare the Gospel publicly and fearlessly! The Gospel converts hearts; declare it to the unplanned pregnant and those suffocating under the weight of their past choices of abortion.
• Stand with sidewalk counseling ministries at abortion clinics as they offer hope, prayer and material assistance.

Conclusion

Abolitionism is not a movement of the larger pro-life coalition: It is an odd, Gospel-driven call to abolish abortion today. Based on the unshakable faith that every human person is made in the image of God, abolitionists will not make deals with politics or culture around whose life has value. They embrace the biblical principle that repentance is to be instant, justice blind and mercy abundant.

Whether you are pro-life, pro-choice, or undecided, abolitionists welcome you to consider how glorifying God requires us to defend our preborn neighbors. Hearts can change, forgiveness can be sought, and cultures can transform through Christ, just as they always have whenever God’s people have stepped in to fight against evil. Let us repent, believe and act on behalf of those who cannot defend themselves, believing that, in all things, God would be glorified.

As a post-abortive father, Justin Weidman found redemption and forgiveness in his Savior Jesus Christ. Through the Gospel and Abolitionists Rising, he embraced immediate and uncompromising abolition. Justin is a signer of the Norman Statement.

The post Abolish Abortion to Glorify God first appeared on Abolitionists Rising.

Men who once stood boldly for the truth now compromise, bowing to a twisted idolatry of one man. This man, who openly defies God’s Word on homosexuality, abortion, divorce and pornography, is showered with praise and admiration. Those who ought to hold him accountable—calling out his actions that stand in direct rebellion to Scripture—instead remain silent, excusing his wickedness and pretending his sin is irrelevant to his leadership. Exodus 20:3 tells us, “You shall have no other gods before me,” yet many have made idols out of political power and human leaders, elevating them above the God who created, sustains, and saves us.

This is not boldness; this is cowardice. This is idolatry. They claim to stand for righteousness, but their actions betray their love for comfort, power and political gain over their love for Christ’s commands. Christianity in America has become a hollow shell, filled with apathy and hypocrisy. They are more concerned with preserving a “good life” than with taking up the cross and following Jesus, as we are called to do in Matthew 16:24: 

“If anyone would come after me, let him deny himself and take up his cross and follow me.” Have we forgotten that we are warned in 2 Timothy 3:12 that “all who desire to live a godly life in Christ Jesus will be persecuted”?

Meanwhile, the blood of the innocent pours out relentlessly across this nation. Instead of standing boldly for justice and demanding the abolition of abortion, people make excuses. Excuses for why regulating murder is somehow acceptable. Excuses for why the most powerful man in America refuses to protect the innocent. But the truth is clear: it’s not a lack of power—it’s a lack of will. 

He supports child sacrifice and defies God without remorse because he is an enemy of God. Isaiah 10:1 warns, “Woe to those who decree iniquitous decrees, and to the writers who keep writing oppression.”

And yet, professing Christians shout praises, claiming false victories. They declare, “We’re so back,” and “We’re so winning,” while this nation drowns in sin and rebellion. Abominations are paraded and promoted, wickedness is celebrated, and Christians dare to call this a Christian nation. Proverbs 14:34 says, “Righteousness exalts a nation, but sin is a reproach to any people.”

I am sickened by the apathy, disgusted by the cowardice, and outraged by the betrayal of those who once stood firm for God but now bow at the feet of His enemies. Their failure to act, speak, and fight for truth has made them complicit in the sins they claim to oppose.

Where is our fear of the Lord? Where is our boldness to stand for His truth? Proverbs 29:25 warns, “The fear of man lays a snare, but whoever trusts in the Lord is safe.” Repent, for your actions—or lack thereof—are a stench before Him. Galatians 6:7 reminds us, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” 

Cast down this idolatry! Forsake your compromises! Return to the God you claim to serve! He alone is worthy of your loyalty, your praise and your life.

Sammi Cooper is the co-founder of The Imago Dei Ministry with her husband, Jeff, a member of the abolitionist organization Abolish Abortion TN, and a drafter and signer of the Norman Statement.

The post Trump Worshippers Prioritize ‘Wins’ Over Biblical Justice first appeared on Abolitionists Rising.

Viral abortion activist Bronte Remsik has sleek hair, smooth words, a large online following and a fancy doctorate degree. What she doesn’t have is a basic grasp on self-defense law. 

In December 2024 on the Ellen Fisher Podcast, Remsik debated former Students for Life Ambassador Isabel Brown on the issue of feminism, and of course the topic of abortion surfaced. During their dialogue, Brown claimed that abortion is a unique type of killing because nowhere else does the law allow people to intentionally destroy another “unique, living, human individual.” 

Remsik agreed that the unborn are individual humans. She then made the trendy argument that abortion is like self-defense: “You can end someone [in self-defense]. That is what it is ultimately. You are defending yourself, you are defending your body. You are defending yourself against physical, emotional harm.”¹

Remsik’s reasoning sounds convincing at first, but there are major problems with her conclusion. Self-defense, as described by law, involves using violent force against someone who is believed to harbor the intent to harm either yourself or someone else. Cornell Law School explains it as “a defense to a number of crimes and torts involving force, including murder, assault and battery” while another legal site defines self-defense as “the use of reasonable force to protect oneself from an immediate threat of harm. The key word here is ‘reasonable,’ which means the force used must be proportional to the threat faced.”² 

Abortion is always the use of deadly force. And from these definitions, it’s a perplexing response to a human doing somersaults, napping or sucking his thumb in the womb. Saying abortion is self-defense is like shoving a square peg through a circular hole. The debate could end here, but the more specific applications of self-defense law are worth investigating in order to highlight how desperate the abortion “self-defense” plea is.

Basic Criteria in Self-Defense Cases

State rules outline what qualifies for using deadly force against someone else, but the courts still struggle with distinguishing between appropriate levels of violence and straight-up murder. Often the line is thin between the two. However, the most basic criteria considered in self-defense cases are:

• The danger must be imminent, meaning the defendant believed they had to act when they did to avoid danger.
• The act of self-defense must be proportionate to the danger.
• The fear of the perceived harm must be reasonable.

If someone kills a born person, they don’t get to walk away without an investigation or trial. The justice system is immediately involved to determine if the killing was justified or not. Despite abortion activists claiming abortion is self-defense, abortion is not treated as such because the courts are not involved in the killings of preborn children. There is no legal inquiry to determine if an abortive killing qualifies under the above legal considerations. If abortion was treated under self-defense law, it would have trouble standing up under scrutiny. 

Danger Must Be Imminent

In order for the threat of danger to be imminent, it must be certain to occur now, and the victim’s response to the threat must also happen now – not sometime in the future. 

Threats can be verbal or physical. Someone who yells “I’m going to kill you!” may demonstrate imminent danger to you in that moment, as does someone pointing a Beretta 92 at your face. Yet abortion advocates argue that women who fear for their lives due to pregnancy complications are also justified to use deadly force against their preborn children. 

Because the danger must be imminent, there must also be no time to take any other action in order to save yourself. Here, the abortion “self-defense” argument falters. Abortion is not a quick solution to a true medical emergency. Both surgical and medication abortions may require scheduled appointments, necessitate travel to another state, and take days to complete – all of which undermine the claim of imminency. 

If you have to make an appointment to defend yourself, you are not in imminent danger. If you have to consult your pro-choice girlfriends on which abortive method to use, you are not in imminent danger. If you have to make a trip to the store for some abortion pills and a latte, you are not in imminent danger. On top of that, thousands of doctors don’t even believe abortion is needed to save a woman’s life.

In 2012, over 1,000 medical doctors signed the Dublin Declaration on Maternal Health which states that abortion is never needed to save the life of a woman. The declaration reads:

As experienced practitioners and researchers in obstetrics and gynecology, we affirm that direct abortion – the purposeful destruction of the unborn child – is not medically necessary to save the life of a woman. We uphold that there is a fundamental difference between abortion, and necessary medical treatments that are carried out to save the life of the mother, even if such treatment results in the loss of life of her unborn child. We confirm that the prohibition of abortion does not affect, in any way, the availability of optimal care to pregnant women.³ 

Since a large part of the medical community testifies that abortion is never needed to save a pregnant woman in a life-threatening situation, the case for imminent danger crumbles even more.

The bottom line is, if you have days to carry out your planned deadly force, you are not in imminent danger. Planned deadly force also doesn’t fit the definition of self-defense anyway. There’s already a category for that: It’s called premeditated murder, something Remsik overlooks.

Force Must Be Proportionate to the Danger

In addition to proving imminent danger, the act of self-defense must be proportionate to that danger. This means if a man throws a shoe at a woman and she shoots him to death in response, her actions would not be seen as “like force.” Comparably, a woman who kills her preborn child has to prove that her child was about to do the same to her. 

Legally, acceptable force requires “the response to match the threat level in question. In other words, a person can only use as much force as required to remove the threat. If the threat involves deadly force, the person defending themselves can use deadly force to counteract the threat. If the threat involves only minor force and the person claiming self-defense uses force that could cause grievous bodily harm or death, their claim of self-defense will fail.” This means if someone slaps you across the face with their hand, you cannot slash their neck with a knife.

Remsik’s statement of using abortive “self-defense” to protect oneself from “emotional harm” would fail in the courts. People simply cannot kill another human because their emotions are fragile. Likewise, a woman suffering from treatable issues like gestational diabetes, preeclampsia, hyperemesis gravidarum, depression, varicose veins, sciatica pain, ectopic pregnancy and so forth who “defends” her health by killing her preborn child would also fail to meet the proportionate force criteria. Throwing up, swollen legs, high blood pressure and a bad mood simply aren’t legal excuses for murder. Deadly force used against a preborn human would be excessive in these instances.

Fear of Perceived Harm Must Be Reasonable

Since abortion does not qualify under imminent danger, nor is it justified as proportional force, any woman who believes she must kill her child to save her own life does not demonstrate reasonable fear of any perceived harm.

It’s not enough that a woman may be disillusioned and truly think her preborn child is going to kill her. Proving reasonable fear to avoid a murder charge hinges on showing that the average person would also have reacted with deadly force in the same situation. The fact that many women choose not to kill their preborn children in risky pregnancies and survive just fine, cripples this defense. 

Even if it can be proven that an abortive woman had genuine fear, however unreasonable, it would at best be considered an imperfect self-defense case. This isn’t something pro-abortion advocates should hang their hats on. An imperfect self-defense case may only lessen the charge from murder to manslaughter, and not every state allows imperfect defenses. You might just be stuck with a murder charge for your delusion. 

Awkward Silence and Unwitting Allies

The attitude that abortion is self-defense should be strongly rebuked. Brown missed a perfect opportunity to point out self-defense law and reinforce her original position on the podcast that abortion is a unique type of killing. It actually aligns with the definition of premeditated murder and not self-defense, yet it’s still legally allowed. Instead, Brown had little recourse to the legal dialogue.

There is likely a good reason for Brown’s silence. She may not agree in conversation that abortion is a form of self-defense, but if she’s consistent with Students for Life’s stance on criminalization, then she does agree with the sentiment of it in legislation. 

Students for Life supports women having the legal right and protection to kill other humans in certain locations (in utero). And in a sense that’s what self-defense is too: the legal right and protection to kill another human in certain circumstances (imminent danger). 

Brown’s tongue-tie gave Remsik the opportunity to control the conversation, which at least revealed how poorly thought-out her pro-abortion views are. While arguing for self-defense against preborn children, Remsik declared:

“You as a living individual are not allowed to use someone else’s body against their will. And if you wanted to do so, you would be criminalized for that. And so we are granting fetuses the exact same rights that everyone else here has and that is to have autonomy. If you do not have autonomy – meaning your body is not biologically autonomous, it can not run its own biological systems without relying on and potentially harming another individual – then you do not have the right to infringe on somebody else’s body to sustain your own life.”⁴

Of course, abolitionists know preborn humans don’t have the same protections under the law as other humans do. Their murders are not investigated, parents are not legally compelled to care for the well-being of their preborn children like they must for their born ones, and women have carte blanche permission to kill their preborn children without legal consequence – something not granted in self-defense killings of born humans. 

It’s clear when Remsik asserts that abortion is a case of self-defense, she appears to have no clue how far off base that is. In fact, if she’s not careful she might just turn out to be an unwitting ally of the abolition cause. If she’s confident in her position, then she should join abolitionists on the front lines to call for equal protection and justice under homicide law for all humans. After all, according to Remsik’s logic, an abortive woman should be able to prove that her fetus was violently attacking her and she would have been murdered by her child if it hadn’t been for an open clinic 200 miles away or the online abortion pills that took a week to be delivered.

Or perhaps the abortive “self-defense” argument is merely a smokescreen, and what Remsik really means is she just supports murder.

Kayla Suderman is a member of abolitionist organization AIM KS, a signer of the Norman Statement, and author of the book Post-Roe Reformation.

1. Why women are feeling more burnt out than ever! Feminism debate with Isabel Brown and Bronte Remsik. YouTube, Dec. 10, 2024. https://youtu.be/wAOrir34vEY?si=Luilcm9Q0H_CX02x ↩︎
2. legaldesire.com/self-defense-law-explained-what-you-need-to-know-to-protect-yourself-legally/ ↩︎
3. www.dublindeclaration.com ↩︎
4. Why women are feeling more burnt out than ever! Feminism debate with Isabel Brown and Bronte Remsik. YouTube, Dec. 10, 2024. https://youtu.be/wAOrir34vEY?si=Luilcm9Q0H_CX02x ↩︎

The post Self Defense: An Absurd Defense For Abortion first appeared on Abolitionists Rising.

The Abolitionist Movement is an explicitly Christian movement. That should hopefully be extremely clear after reading through the Norman Statement. But can people who have disagreements with us work with us or join the Abolitionist Movement? Well, it depends on what the disagreement is. We love and rejoice in the great privilege of working together with many Christians in the Abolitionist Movement who disagree on a whole variety of different doctrinal matters. The movement is represented by Presbyterians, Baptists, Southern Baptists, Free Will Baptists, reformed believers, non-reformed believers, Calvinists, Arminians, post-millennials, a-millennials, pre-millennials, dispensationalists, and we could go on. But what we all agree on (as laid out in article 11 of the Norman Statement) is that:

We affirm that salvation is by grace alone, through faith alone, in Christ alone, according to Scripture alone, and to the glory of God alone.⁶ We affirm that all sinners are commanded to repent and believe the gospel and upon doing so are justified before God, indwelt by the Holy Spirit, and caused to love God and His Law and to walk in zealousness for the good works that God has prepared.⁷ We affirm that Christ’s kingdom is at hand and that He will continue to work until all His enemies are defeated and justice is established in all the earth.⁸ WE DENY that there is any salvation from sin outside of faith in the Lord Jesus Christ as described in the Bible alone. We deny that a man’s works contribute in any way to his salvation.⁹

The Norman Statement, Article 11, The Gospel

And since the Abolitionist Movement is an explicitly Christian movement, it is impossible for us to partner with non-Christians, or for non-Christians to join the movement. But also an unbeliever who fully understands the five tenets of abolitionism would be inconsistent to still want to be recognized as an abolitionist. You see, three of the five tenets of abolitionism are: 1) Gospel-Centered 2) Biblical, and 3) Body driven/Obligation of the Church, the Body and Helpmate Bride of Christ.

• You are not Gospel-Centered if you hold to no gospel, or a false gospel (as sadly, the Roman Catholic Church for example – does.)
• It is not Biblical to hold anything other than the Word of God as your sole infallible rule of faith.
• It is impossible to be driven and led by the body/church of Jesus Christ if you are not part of that church and cannot identify who the church of Jesus Christ is and is not.

Many unbelievers do believe in nullification, immediatism, and criminalization because these are good, powerful ideas. But abolitionism is far more than this and has much more theological depth than just these applications of what we believe. Holding some ideas that are part of the abolitionist ideology does not make you an abolitionist, any more than a Roman Catholic agreeing with a protestant that Jesus Christ is God and the Son of God does not make the Roman Catholic a Protestant. No, partial agreement with abolitionists only means that you hold to or agree with some abolitionist ideas.

Abortion is murder, yes, and it must be abolished. We can agree on that, and thanks to God’s common grace we do agree with many unbelievers on this point. But the reason murder is wrong is because God says so. Murder is a sin against our Thrice Holy God, a violation of His law, and an unjustly taking of the life of one of His image-bearers. Abortion is sin, but the only cure to sin is the Gospel of Jesus Christ, which has been entrusted to us, His bride, the church.

There are plenty of people who embrace a worldview of darkness that has been set up against the kingdom of God, and yet they are also anti-abortion. However, even though they agree with us that abortion is wrong, they are on the opposite team in this battle. They love and cling to a worldview that opposes the Lord Jesus Christ, who Himself has commanded us to love our preborn neighbor as ourselves, and whose instructions and teaching we look to for our marching orders. When abortion is abolished, He alone will get the glory. So, when someone holds a worldview apart from the Christian worldview and yet opposes abortion, since their worldview cannot justify their opposition to child sacrifice, they are living in hypocrisy – they know the truth of God’s law, which is written on their hearts, that says that murder is wrong, and yet they spit in God’s face by clinging to a worldview that is rebelling against Him.

Dear reader, if this description fits you, or you find your spirit rising up in protest against what I am saying here, I urge you to hear me on this: you must repent of your sin, turn to Christ, and put your faith and trust in Jesus Christ alone for your salvation. You need the substitutionary atonement and the saving righteousness of Jesus Christ – just as much as every abortion-supporting person does.

You see, we are not merely at war with abortion. We are at war with every single worldview that has been set up against the knowledge of Christ, and this is why we cannot partner with those who hold our enemy’s worldview. When those holding our enemy’s worldview say they are in support of our end goal, usually they assume that our end goal is merely “abolishing abortion.” And they are wrong. Our end goal is the glory of God, to which abolishing abortion is a means. The measure of our success is not how many babies we see saved, how many abolition bills are passed, or even the number of people whose hearts are changed. Rather, the measurement of our success is how faithful our obedience to the Lord Jesus Christ has been.

So yes, unbelievers do support abolition bills, and they may even donate to an abolitionist organization, which are good things to do. Yet whatever level of support they give, their actions must never change how abolitionists are seeking to evangelize and convert these very same people. We do want Roman Catholics, Mormons, Muslims, Jehovah’s Witnesses, Agnostics, self-professed Atheists, and everyone who falls into this category to support the abolition of abortion, but more than that, because we love these people and we know that there is no salvation for their souls to be found in these false teachings, we long for them to come to faith in Christ alone. Therefore, because we recognize anti-abortion unbelievers as part of our mission field alongside the unbelieving abortion supporter, we do not seek to partner with them to play any role in our organization or in the Abolitionist Movement.

What does this mean practically? If a Muslim or other unbelieving lawmaker comes to us telling us that he wants to run a bill of abolition in his state, would we bid him good riddance? No, we would be glad to see God’s common grace in his life through the fact that he opposes abortion and wants abortion to be abolished, and we would call him to repentance in Jesus Christ for his sin while explaining how Jesus is the reason why we are going about this work of abolition. Yes, we could also give him the language for the bill that we would want him to use, but when we have a rally for the bill, instead of calling the people to celebrate the lawmaker for running the bill, inviting him to speak on stage, and putting him forward as a hero, we would encourage the audience to pray for his repentance and salvation, and as they have conversations with him, to implore him to turn to Christ in faith for his salvation.

For further understanding our position on this, check out:
Pastor Brett Baggett: Reject False Gospels
Pastor & Senator Dusty Deevers: The Five Tenets of Abolitionism
Pastor Voddie Baucham: What is the Gospel?
Paul Washer: The Essentials of the Gospel
The Liberator Podcast: Episode 62 on The Five Tenets Of Abolitionism

The post Can A Non-Christian Join The Abolitionist Movement? first appeared on Abolitionists Rising.