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The guideline by which we make, and keep, laws must be God's standard. God commanded us to protect all human life. In 1989, Canadian law sanctioned the pre~-born baby's death by abortion and prosecuted those trying to protect babies from planned death, as it still does today. I chose to challenge this law, which completely violates God's standard, and for that I spent two months in prison (see MBH, May 26, 1989). I have never regretted my choice.
Eight years later, when contemplating if it made any difference, I am reminded of two women I know who were then in the early stages of unplanned pregnancies; because of that specific blockade, each decided to carry her baby to term rather than abort~. The "difference" is those two children, now eight years old. But on the grand scale, according to Statistics Canada, since 1989 well over 700,000 lives have been lost to abortion by choice.
While I was active in pro-life, our group tried many "lawful" methods to make known the truths about abortion and the humanity of the unborn child. We also strongly encouraged local churches to become the leaders in the work of protecting unborn children. This latter task was frustrating, and we received little support from most churches. Over the years, I became a "burn-out" statistic, and I am no longer active in pro-life.
I still believe the pro-life movement is worthwhile, but I think it lacks authority because it is divided. There are many pro-life groups in Canada, but each one acts independently; the cohesive voice required to effect change is not there.
I am now choosing a new approach. Since one major hurdle is society's denial of the humanity of the unborn child, I realized I first needed to alter my own response to the unborn baby. It was useless for me to try to tell others I believed the unborn baby is human and worthy of protection, unless my actions consistently matched my beliefs. Blocking abortuaries to save lives was one of those actions, but I knew that, to be effective, this method required large numbers of people willing to risk arrest. Realistically, I concluded this would not happen.
I decided instead to choose a more personal approach. For instance, in the first few months of my daughter's pregnancy with our first grandchild, a Christian lady asked me if I had any grandchildren.
I responded "Yes."
She enquired as to the child's gender and age.
"I don't know the gender yet," I said. "My grandchild is a four-month pre-born baby."
This person was caught off guard by the unusual answer, but recognized the truth of my grandmotherly claim. I did have a grandchild, albeit one I hadn't met yet.
At other times, when I address parents who are still in the pregnancy stage of parenthood, I don't use the common phrase, "I hear you're expecting a baby," but the more truthful, "I hear you have a baby." I also congratulate new grandparents, not because they are grandparents-to-be, but because they already are grandparents.
I now send cards of condolence to parents if I hear of a miscarried baby; I had previously only thought to do this if the child died after birth. I suggest it would also be good for family and friends to encourage parents to name a miscarried baby, and even to hold a memorial service to celebrate that baby's life. These children should also be remembered when counting deceased family members.
These are small choices, yet if they were adopted by all persons who believe the conceived baby to be created by God in His image and therefore fully human, we might collectively begin a revolution of attitudes. From that may come demand from society to affirm the humanity of the most vulnerable persons in our midst and to have their human right to life protected under Canadian law.
Barbara Armstrong is a freelance writer and a member of Richmond Bethel Church in Richmond, B.C.
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