Abortion pro life feminists and Christians in the nineteenth century were strongly against the act of killing unborn babies because of the belief in the worth of all human beings. They opposed abortion even though there was a vivid awareness of the damage done to women through almost constant childbearing. This opposition occurred even though the facts were that almost half of all children born at that time died before the age of five. In addition, they understood that, much like today, women resorted to abortion because they were abandoned or pressured by boyfriends, husbands or parents, and lacked financial resources to raise a child on their own. They knew that women had virtually no rights within the family or the political sphere, but they did not believe that this option was the answer. If abortion pro-life Christians in times of old, when situations were worse for them, opposed abortion; what is the excuse today for such support of abortion? For more information on this highly debated procedure, take this Abortion Quiz.
It is well known that the death of a child is a particularly difficult loss to mourn. In intensive care nurseries, parents are encouraged to hold their baby after his or her death, to take pictures, and plan a funeral and burial. Parents of aborted babies, however, have not been given permission to grieve. Grieving the loss of a baby, which is what abortion pro life feminists and Christians know an embryo is, would conclude that there was a baby and the baby was killed, thus denouncing the entire premise why this action is even legal in this nation. Parents of aborted babies have no memories, no pictures, no funeral service, and no grave to visit. As time passes they become aware of the reality of their lost parenthood, and their grief may become overwhelming. Waves of unexpected emotion, sorrow, emptiness, guilt, depression, and suicidal thoughts flood through them. Mothers are often aware of a sense of emptiness and a longing for their children. The book of Jeremiah in the Bible speaks of Rachael weeping for her lost children: "Rachael mourns for her children; she refuses to be consoled because her children are no more." (Jeremiah 31:15)
Statistics have proven that after being induced to destroy the fetus, most women suffer feelings of grief at a higher intensity level and for a prolonged period of time; sometimes 20, 30, or 50 years later. Unlike women who have miscarried, women who had abortions feel guilty because what happened to them was due to choice. While abortion pro life Christians believe that God full heartily gives each and every person the ability to make their own decisions (free-will), He does not give every person the ability to make decisions for others (the baby in the womb). It is not okay to make a decision that affects another person, especially one that does not allow another person to continue living. God is the giver of life and death, not the pregnant mother of an unwanted child. Abortion pro life feminists and Christians state that women agonize over the decision to take such an action, a decision that is often made in a hurry, and under duress. Confused by her feelings about the pregnancy, and finding no one to help her find another solution, pro-life proponents say a woman experiencing a crisis pregnancy may believe that such a method is her only alternative. Click here for the truth.
Despite the expansion of the pro-choice doctrine in the years following the Roe vs. Wade decision, legislatures continue to maintain and develop legal protection of the unborn children in all contexts except this. Prior to Roe vs. Wade, it was already settled law that the unborn child could inherit property, have a guardian appointed to represent his interest, be the subject of a custody dispute, and be considered a child for purposes of terminating the parent -child relationship. Abortion pro-life feminists and Christians report that thirty-one states and the federal government now have fetal homicide laws, which punish third parties (people other than the mother and an abortionist) who kill an unborn child. Many states expand their reach with laws applying from conception onward, rather than after quickening or viability. In one reported case, made aware by abortion pro life Christians and feminists, is of a man who was convicted of fetal assault even though the mother was unaware she was pregnant. In many states, someone who batters a pregnant woman and injures the fetus may be charged with two crimes: against the mother and against the unborn child.
Pro-life feminists are outraged that rather than promoting women's equality, pro-choice has, in fact, hurt women. Only women experience the immediate and long term physical complications, emotional devastation or psychological traumas that may result from abortion. Legalized procedures have shifted primary (and often sole) responsibility for the bearing and rearing of children onto the woman's shoulders. Killing unborn children has cheapened relationships between men and women, and has shredded the moral fabric of American culture. Abortion pro-life Christians encourage women to seek alternative options. They focus on educating women and men on the consequences of sexual relations before a commitment to marriage. Choosing to destroy an unborn child is a choice to murder. It is immoral and wrong. There are a variety of options available to women who experience unwanted pregnancies. Abortion pro-life feminists and Christians can provide lists of resources and centers available to aid in the recovery and forgiveness of those who have made the mistake to undergo this procedure and those that are considering the act with an option.
It is well known that the death of a child is a particularly difficult loss to mourn. In intensive care nurseries, parents are encouraged to hold their baby after his or her death, to take pictures, and plan a funeral and burial. Parents of aborted babies, however, have not been given permission to grieve. Grieving the loss of a baby, which is what abortion pro life feminists and Christians know an embryo is, would conclude that there was a baby and the baby was killed, thus denouncing the entire premise why this action is even legal in this nation. Parents of aborted babies have no memories, no pictures, no funeral service, and no grave to visit. As time passes they become aware of the reality of their lost parenthood, and their grief may become overwhelming. Waves of unexpected emotion, sorrow, emptiness, guilt, depression, and suicidal thoughts flood through them. Mothers are often aware of a sense of emptiness and a longing for their children. The book of Jeremiah in the Bible speaks of Rachael weeping for her lost children: "Rachael mourns for her children; she refuses to be consoled because her children are no more." (Jeremiah 31:15)
Statistics have proven that after being induced to destroy the fetus, most women suffer feelings of grief at a higher intensity level and for a prolonged period of time; sometimes 20, 30, or 50 years later. Unlike women who have miscarried, women who had abortions feel guilty because what happened to them was due to choice. While abortion pro life Christians believe that God full heartily gives each and every person the ability to make their own decisions (free-will), He does not give every person the ability to make decisions for others (the baby in the womb). It is not okay to make a decision that affects another person, especially one that does not allow another person to continue living. God is the giver of life and death, not the pregnant mother of an unwanted child. Abortion pro life feminists and Christians state that women agonize over the decision to take such an action, a decision that is often made in a hurry, and under duress. Confused by her feelings about the pregnancy, and finding no one to help her find another solution, pro-life proponents say a woman experiencing a crisis pregnancy may believe that such a method is her only alternative. Click here for the truth.
Despite the expansion of the pro-choice doctrine in the years following the Roe vs. Wade decision, legislatures continue to maintain and develop legal protection of the unborn children in all contexts except this. Prior to Roe vs. Wade, it was already settled law that the unborn child could inherit property, have a guardian appointed to represent his interest, be the subject of a custody dispute, and be considered a child for purposes of terminating the parent -child relationship. Abortion pro-life feminists and Christians report that thirty-one states and the federal government now have fetal homicide laws, which punish third parties (people other than the mother and an abortionist) who kill an unborn child. Many states expand their reach with laws applying from conception onward, rather than after quickening or viability. In one reported case, made aware by abortion pro life Christians and feminists, is of a man who was convicted of fetal assault even though the mother was unaware she was pregnant. In many states, someone who batters a pregnant woman and injures the fetus may be charged with two crimes: against the mother and against the unborn child.
Pro-life feminists are outraged that rather than promoting women's equality, pro-choice has, in fact, hurt women. Only women experience the immediate and long term physical complications, emotional devastation or psychological traumas that may result from abortion. Legalized procedures have shifted primary (and often sole) responsibility for the bearing and rearing of children onto the woman's shoulders. Killing unborn children has cheapened relationships between men and women, and has shredded the moral fabric of American culture. Abortion pro-life Christians encourage women to seek alternative options. They focus on educating women and men on the consequences of sexual relations before a commitment to marriage. Choosing to destroy an unborn child is a choice to murder. It is immoral and wrong. There are a variety of options available to women who experience unwanted pregnancies. Abortion pro-life feminists and Christians can provide lists of resources and centers available to aid in the recovery and forgiveness of those who have made the mistake to undergo this procedure and those that are considering the act with an option.
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