Abortion Healing Quotes

If we lived in a culture that valued women's autonomy and in which men and women practiced cooperative birth control, the abortion issue would be moot.

Family secrets can go back for generations. They can be about suicides, homicides, incest, abortions, addictions, public loss of face, financial disaster, etc. All the secrets get acted out. This is the power of toxic shame. The pain and suffering of shame generate automatic and unconscious defenses. Freud called these defenses by various names: denial, idealization of parents, repression of emotions and dissociation from emotions. What is important to note is that we can’t know what we don’t know. Denial, idealization, repression and dissociation are unconscious survival mechanisms. Because they are unconscious, we lose touch with the shame, hurt and pain they cover up. We cannot heal what we cannot feel. So without recovery, our toxic shame gets carried for generations.

I have found out the hard way that the path from victim to victory hinges on one word…Choose.

Her eyes bled from venomous anger... Her flower had been gruesomely deflowered... Her life had slowly turned into a blunder... There was no more thinking further.... She would rather become a Foetus murderer Than end up a "hopeless" mother.... Of course, she found peace in the former Until later years of emotional trauma Oh, the foetus hunt was forever! The only thing you should abort is the thought of aborting your baby. Stop the hate and violence against innocent children.

Most televangelists, popular Christian preacher icons, and heads of those corporations that we call megachurches share an unreflective modern view of Jesus--that he translates easily and almost automatically into a modern idiom. The fact is, however, that Jesus was not a person of the twenty-first century who spoke the language of contemporary Christian America (or England or Germany or anywhere else). Jesus was inescapably and ineluctably a Jew living in first-century Palestine. He was not like us, and if we make him like us we transform the historical Jesus into a creature that we have invented for ourselves and for our own purposes. Jesus would not recognize himself in the preaching of most of his followers today. He knew nothing of our world. He was not a capitalist. He did not believe in free enterprise. He did not support the acquisition of wealth or the good things in life. He did not believe in massive education. He had never heard of democracy. He had nothing to do with going to church on Sunday. He knew nothing of social security, food stamps, welfare, American exceptionalism, unemployment numbers, or immigration. He had no views on tax reform, health care (apart from wanting to heal leprosy), or the welfare state. So far as we know, he expressed no opinion on the ethical issues that plague us today: abortion and reproductive rights, gay marriage, euthanasia, or bombing Iraq. His world was not ours, his concerns were not ours, and--most striking of all--his beliefs were not ours. Jesus was a first-century Jew, and when we try to make him into a twenty-first century American we distort everything he was and everything he stood for.

You create your own reality

I once read that all healing is the relief of fear. So here’s a question I like to ask myself: “What’s the most healing thing I could do right now?

I could put up with heartbreaks and abortions and busted romances, but I had to have something under my belt to carry on, and I wanted something nourishing, something appetizing. I felt exactly like Jesus Christ would have felt if he had been taken down from the cross and not permitted to die in the flesh. I am sure that the shock of crucifixion would have been so great that he would have suffered a complete amnesia as regards humanity. I am certain that after his wounds had healed he wouldn't have given a damn about the tribulations of mankind but would have fallen with the greatest relish upon a fresh cup of coffee and a slice of toast, assuming he could have had it.

These children, over tenfold the number of Americans lost in our nation’s wars, will never laugh, never sing, never experience the joy of human love; nor will they strive to heal the sick, or feed the poor, or make peace among the nations. Abortion has denied them the first and most basic of human rights, and we are infinitely poorer for their loss.

I knew that telling the story hadn’t healed me, but it was never supposed to heal me. My story was supposed to be a flame signal to connect me with other human beings. What scared me about announcing my need for a community was that groups of honest women tended to expose what I wanted and give my wanting power. Once I told the truth to other women, I couldn’t go back into hiding.

What you love defines you better than what you hate. What you need defines you better than what you want. What you give defines you better than what you take. What you do defines you better than what you say. What you create defines you better than what you destroy. What you gain defines you better than what you lose. What you heed defines you better than what you ignore. What you help defines you better than what you hinder. What you esteem defines you better than what you dishonor. What you trust defines you better than what you fear. What you grasp defines you better than what you disbelieve. What you hold defines you better than what you release. What you draw defines you better than what you repel. What you face defines you better than what you avoid. What you finish defines you better than what you start. What you admire defines you better than what you despise. What you welcome defines you better than what you shun. What you heal defines you better than what you hurt. What you praise defines you better than what you condemn. What you cherish defines you better than what you disregard. What you appreciate defines you better than what you despise. What you strengthen defines you better than what you weaken. What you encourage defines you better than what you denounce. What you support defines you better than what you oppose. What you honor defines you better than what you violate. What you consider defines you better than what you ignore. What you accept defines you better than what you reject. What you conceive defines you better than what you abort. What you comprehend defines you better than what you misunderstand.

The face of the movement was the “pro-life and pro-family values” stance of millions, but the blood running through the movement’s veins was the racism and greed of a few. That is how white evangelicals became the most powerful and influential voting bloc in the United States and the fuel of the American white supremacy engine. That’s how evangelical leaders get away with the stunning hypocrisy of keeping their money, racism, misogyny, classism, nationalism, weapons, war, and corruption while purporting to lead in the name of a man who dedicated his life to ending war, serving orphans and widows, healing the sick, welcoming immigrants, valuing women and children, and giving power and money away to the poor. That is also why all a political candidate must do to earn evangelical allegiance is claim to be antiabortion and antigay—even if the candidate is a man who hates and abuses women, who stockpiles money and rejects immigrants, who incites racism and bigotry, who lives in every way antithetical to Jesus’s teachings. Jesus, the cross, and the identity “pro-life” are just shiny decals evangelical leaders slap on top of their own interests. They just keep pushing the memo: “Don’t think, don’t feel, don’t know. Just be against abortion and gays and keep on voting. That’s how to live like Jesus.” All the devil has to do to win is convince you he’s God.

Human beings were not designed to abort children. They were designed to fulfill a desire to give birth; therefore, the damage which abortion does cannot be repaired by psychological or psychiatric measures (although these measures can help) but by God Himself. Only He can repair the damage to the sacred sanctuary where He encounters the creature of His desire. The healing of abortion grief comes when there is an encounter between the sinner and God. When this reconciliation is facilitated then solidarity with God and neighbor (including the aborted infant) is reestablished and reintegration into the human and heavenly family is achieved.

This ancient story is good and exemplary for boys. But what about girls? What is the modern story of a Prodigal Daughter? I picture her as an honor-roll high-school graduate turned wild party-girl expelled from college. Abandoned by her first love after an abortion, she sedated herself in a downward spiral of alcohol, drugs, and promiscuity. She bounced from one job to another, had an affair with a married man, and then left the country to escape disappointment and loss. Years later, lonely, weak from an eating disorder, and painfully aware of her emotional, physical, and spiritual bankruptcy, she returned to her father’s home to ask for forgiveness.6

DENIAL OF SECONDARY CAUSALITY One of the most insidious and toxically shaming distortions of many religions is the denial of secondary causality. What this means is that according to some church doctrines, the human will is inept. There is nothing man can do that is of any value. Of himself, man is a worm. Only when God works through him does man become restored to dignity. But it’s never anything that man does of himself. The theology here is abortive of any true doctrine of Judeo/Christianity. Most mainline interpretations see man as having true secondary causality. Thomas Aquinas, in the prologue to the second part of his Summa Theologia, writes, “After our treatise on God, we turn to man, who is God’s Image, insofar as man, too, like God, has the power over his works” [italics mine]. This is a strong statement of human causality. Man’s will is effective. In order to receive grace, man must be willing to accept the gift of faith. After acceptance, man’s will plays a major role in the sanctification process. The abortive interpretation sees man as totally flawed and defective. Of himself, he can only sin. Man is shame-based to the core.

The most common addiction to an emotion is that form of intensified anger we call rage. Rage is the only emotion that can’t be controlled by shame. Actually, the intensified anger we call rage is anger that is “carried” or that has been shamed. Anger, like sexuality, is a preserving emotional energy. Anger is the self-preserving feeling. Our anger is energy by which we protect ourselves. Our anger is our strength. Once our identity has become shame-based, we use our anger in an abortive way. When our shame is hooked, the shamed anger becomes rage, tries to protect us and does its job. Rage frightens those around us.

This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9–15, 22–29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.” This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result. Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime. The conclusion from all of these verses is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society. Additional note: It is likely that many people reading this evidence from the Bible, perhaps for the first time, will already have had an abortion. Others reading this will have encouraged someone else to have an abortion. I cannot minimize or deny the moral wrong involved in this action, but I can point to the repeated offer of the Bible that God will give forgiveness of sins to those who repent of their sin and trust in Jesus Christ for forgiveness: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Although such sin, like all other sin, deserves God’s wrath, Jesus Christ took that wrath on himself as a substitute for all who would believe in him: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24). b. Scientific

This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9–15, 22–29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.” This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result. Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime. The conclusion from all of these verses is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society. Additional note: It is likely that many people reading this evidence from the Bible, perhaps for the first time, will already have had an abortion. Others reading this will have encouraged someone else to have an abortion. I cannot minimize or deny the moral wrong involved in this action, but I can point to the repeated offer of the Bible that God will give forgiveness of sins to those who repent of their sin and trust in Jesus Christ for forgiveness: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Although such sin, like all other sin, deserves God’s wrath, Jesus Christ took that wrath on himself as a substitute for all who would believe in him: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24).

First, while the church shouldn’t affirm homosexual activity (or adultery, idolatry, or greed, for that matter), it should welcome anyone—gays included—to discover who God is and to find his forgiveness.5 Lots of people wear WWJD (What Would Jesus Do?) bracelets and T-shirts, but they don’t treat homosexuals as Jesus would. He wouldn’t react in fear or avoid them; he would welcome them, sit with them, and tell them of God’s deep interest in them. Many churches treat homosexuals as modern-day lepers—as outcasts; but Jesus came to heal, help, and set all people free to live for God. Surely churches can welcome gays without condoning their lifestyle—just as they can receive adulterers and alcoholics. As my pastor, Bill Stepp, regularly says, “God accepts you the way you are, but he loves you too much to leave you as you are.” It’s strange that professing Christians single out homosexual activity as the most wicked of sins. Often those who claim to be saved by God’s grace are amazingly judgmental, hateful, and demeaning (calling homosexual persons “fairies” or “faggots”) rather than being compassionate and embracing. Professing Christians are often harder on homosexuals outside the church than they are with the immorality within the church (cf. 1 Cor. 5:9–13). New Testament scholar Bruce Winter writes with a prophetic voice, “The ease with which the present day church often passes judgment on the ethical or structural misconduct of the outside community is at times matched only by its reluctance to take action to remedy the ethical conduct of its own members.”6 Second, the Bible doesn’t condemn homosexual inclinations, but rather sexual activity outside of a marriage relationship between husband and wife. In fact, no writers of antiquity, including biblical ones, had any idea of “sexual orientation”; they talked about sexual behavior. When the Scriptures speak against immoral sexual relationships, the focus is not on inclinations or feelings (whether homosexual or heterosexual).7 Rather, the focus is on acting out those impulses (which ranges from inappropriately dwelling on sexual thoughts—lusting—to carrying them out sexually). Even though we are born with a sinful, self-centered inclination, God judges us based on what we do.8 Similarly, a person may, for whatever reasons, have same-sex inclinations, but God won’t judge him on the basis of those inclinations, but on what he does with them. A common argument made by advocates of a gay lifestyle is that the Bible doesn’t condemn loving, committed same-sex relationships (“covenant homosexuality”)—just homosexual rape or going against one’s natural sexual inclination, whether hetero- or homosexual. Now, “the Bible doesn’t say anything about ——” or “Jesus never said anything about ——” arguments can be tricky and even misleading. The Bible doesn’t speak about abortion, euthanasia, political involvement, Christians fighting in the military, and the like. Jesus, as far as we know, never said anything about rape or child abuse. Nevertheless, we can get guidance from Scripture’s more basic affirmations about our roles as God’s image-bearers, about God’s creation design, and about our identity and redemption in Christ, as we’ll see below.

NEED SHAME BINDS When these needs are neglected, children are given the message that their needs are not important, and they lose a sense of their own personal value. They are not worth someone being there for them. They get the feeling they do not matter. As their needs are chronically rejected, children stop believing they have the right to depend on anyone. These dependency needs rely on the interpersonal bridge and the bond of mutuality for their fulfillment. The interpersonal bridge is broken when one is abandoned through neglect. Since we have no one to depend on, we come to believe that we have no right to depend on anyone. We feel shame when we feel needy. Since these needs are basic needs, i.e., needs we cannot be fully human without, we have to get them met in abortive ways.

I am prone to prefer people who are like me-- in color, culture, heritage and history..the creation of man and woman in the image of God with equal dignity before God..this means that no human being is more or less human that another..for in the process of discussing our diversity in terms of different "races," we are undercutting our unity in the human race..instead of being strictly tied to biology, ethnicity is much more fluid, factoring in social, cultural, lingual, historical, and even religious characteristics..The pages of the Bible and human history are thus filled with an evil affinity for ethnic animosity..God promises to bless these ethnic Israelites, but the purpose of his blessing extends far beyond them..[it is] his desire for all nations to behold his greatness and experience his grace..When Jesus comes to the earth in the New Testament, we are quickly introduced to him as an immigrant..he nevertheless reaches beyond national boundaries at critical moments to love, serve, teach, heal, and save Canaanites and Samaritans, Greeks and Romans..he came as Savior and Lord over all..Though Gentiles were finally accepted into the church, they felt at best like second-class Christians..the Bible doesn't deny the obvious ethnic, cultural, and historical differences that distinguish us from one another..diversifies humanity according to clans and lands as a creative reflection of his grace and glory in distinct groups of people. In highlighting the beauty of such diversity, the gospel thus counters the mistaken cultural illusion that the path to unity is paved by minimizing what makes us unique. Instead, the gospel compels us to celebrate our ethnic distinctions, value our cultural differences, and acknowledge our historical diversity..(In reference to Galations 3:28) some people might misconstrue this verse..to say that our differences don't matter. But they do..It is not my aim here to stereotype migrant workers..It is also not my aim to oversimplify either the plight of immigrants in our country or the predicament of how to provide for them..Consequently, followers of Christ must see immigrants not as problems to be solved but as people to be loved. The gospel compels us in our culture to decry any and all forms of oppression, exploitation, bigotry, or harassment of immigrants..[we] will stand as one redeemed race to give glory to the Father who calls us not sojourners or exiles, but sons and daughters.

spilled out stories about painful marriages, difficult children, and guilt over abortions. As they spoke, they visibly brightened and often thanked me effusively for listening to them.

This dispersion, which is almost invariably fatal, may occur immediately after a primary infection that is not successfully healed, or it may occur in the body of a previously abortive case whose immunity is subsequently impaired, allowing the reactivation of the original lesion. Alternatively, an abortive case can be reinfected since the original infection leaves no acquired immunity in its wake.

And isn’t this really what it’s all about? Control. Even in the face of overwhelming evidence to the contrary, many of us persist in believing that more choice equals more freedom. Making choices gives us the illusion that we are in control. For instance, some Americans keep guns “for protection” despite the fact that it makes death by a firearm in one’s residence more rather than less likely. Gun ownership gives us the (false) sense that we are in control over our safety. Or consider football. National Football League head coaches (before it was made illegal) often called timeout right before an opposing team lined up for a game-winning try — despite the fact that doing so made the second field goal attempt more rather than less likely to succeed. It also gave them a (false) sense of control. And even in the face of clear evidence that a medical intervention would make a particular sickness worse rather than better, we often go ahead with the treatment nonetheless, rather than do nothing and let the body heal itself. “Doing something” helps convince us that we have some control in a vulnerable and difficult situation. This

The amygdala doesn’t make such judgments; it just gets you ready to fight back or escape, even before the frontal lobes get a chance to weigh in with their assessment. As long as you are not too upset, your frontal lobes can restore your balance by helping you realize that you are responding to a false alarm and abort the stress response.

Another useful strategy sounds silly at first but has great merit. Patients are encouraged to talk to their brains. So many patients reported having done this on their own with good results that I now routinely suggest it, despite lingering feelings of foolishness. What one is doing is consciously taking charge instead of feeling the helpless, intimidated victim, which is so common in people with this syndrome. The person is asserting himself, telling the brain that he is not going to put up with this state of affairs-and it works. Patients report that they can actually abort an episode of pain by doing this. (page 93)

it is easier to treat issues like immigration, crime, abortion, race, welfare, and religious liberties as part of a broader ideological war than as problems to be thoughtfully addressed—but in the end, treating politics as a form of self-expression derails the serious work of governing. And that work can save millions of lives.

Abortion distorts science and corrupts medicine, pretending that the child in the womb isn’t a human being at all and that tools meant for healing can rightly be turned to killing.

A neglected child may learn to get attention by getting into trouble or by annoying his parents. One will drink muddy water when he is dying of thirst. I know of children who get their touch and stimulation needs met by getting spanked. Much has been written about abortive adaptation. Suffice it to say, when one’s basic dependency needs are not met at the proper time and in the proper sequence, the personality is arrested at those developmental stages. The child learns adaptive ways to get his needs met. Over the course of time, as one experiences need-deprivation, one loses awareness of these needs. Ultimately, one does not even know what one needs.