fbpx
Articles

A brief history of pregnancy resource centers

/
January 28, 2022

Pregnancy resource centers (PRCs) are local, nonprofit organizations that provide support and information to women and men faced with making decisions about an unexpected or unwanted pregnancy. The history of the modern pregnancy resource center movement began in the the late 1960s, as several states began to remove legal restrictions on abortion. 

How pregnancy resource centers began 

In response to this shift toward legalization, Robert J. Pearson, a building contractor and Catholic pro-life advocate, established a foundation in 1969 to assist in the opening of volunteer-run Pregnancy Problem Centers across Hawaii. The centers offered free pregnancy testing, counseling, and some emergency and financial help for women considering abortion. 

Pearson also wrote and published a 93-page manual called, How to Start and Operate Your Own Pro-Life Outreach Crisis Pregnancy Center. While well-intended, the manual has been used to discredit the PRC movement because of its use of deceptive practices, such as providing misleading answers that give the impression such centers provide abortions. 

The first network of pregnancy centers was founded in 1968 in Toronto, Ontario, under the name Birthright in Canada. These centers soon spread to the United States as Birthright International. Other groups sprung up, and some of the first modern crisis pregnancy centers began helping women in California in 1968. Within three years there were 70 centers, many of which joined together to form Alternatives to Abortion (later known as Heartbeat International). In 1975, two years after the nationwide legalization of abortion, theologian Harold O. J. Brown formed the Christian Action Council, a group which would later adopt the name Care Net. Care Net opened its first PRC in 1983. 

In 1994 the National Institute of Family and Life Advocates (NIFLA) was established to provide legal counsel to PRCs. Today, Heartbeat International, Care Net, and NIFLA are the three major PRC networks, operating nearly 2,000 pregnancy centers.

The use of ultrasound machines

Ultrasound machines were invented in the 1960s, but became more widespread for obstetrical use in the 1980s. NIFLA was the first of the national pregnancy center organizations to promote acquisition of ultrasound technology by the centers and to provide trainings in its use by certified and qualified personnel. Since the launch of its Institute in Limited Obstetric Ultrasound in 1998, NIFLA has trained over 4,500 pregnancy center healthcare professionals and administrators in the legal and medical “how to’s” of obstetric ultrasound. 

Today, about half of PRCs in America offer ultrasound services to the women they serve at little or no cost. In 2010 alone, close to 230,000 ultrasounds were performed at PRCs. The use of ultrasounds helps to provide confirmation of pregnancy, verifies the developing baby’s gestational age, and provides essential information that can provide a new perspective for women thinking about having an abortion. As Barbara Shoun says, “Ultrasound technology is proving to be the most convincing piece of evidence the pro-life community has to offer young women who think their unborn children aren’t babies.”

(Through the Psalm 139 Project, the ERLC seeks to save lives by donating ultrasound machines to PRCs.)

Sources of funding 

Although most PRCs have been funded through donations, additional sources began in the 1990s. 

In 1996, Choose Life, Inc. was formed in Florida with the idea to use license plate sales to fund PRCs. By 2018, the Choose Life license plate was available in 32 states and Washington, D.C., and the plates had raised over $28 million in those states for the causes of life and adoption. 

During this same period, President George W. Bush included support of pregnancy resource centers as part of his administration’s pro-life agenda. In 2002, President Bush told March for Life participants, “A generous society values all human life . . .  and that is why my administration opposes partial-birth abortion and public funding for abortion; why we support teen abstinence and crisis pregnancy programs . . .” 

Prior to the Bush administration, only a few PRCs received federal funding. However, between 2001 through 2005, over $30 million in federal funds was provided to more than 50 PRCs across the country. This funding was discontinued under President Obama, but President Trump awarded a $1.7 million family planning grant to a group that runs PRCs. 

Spreading the gospel

PRCs serve more than 2.3 million people each year, providing such services as pregnancy tests, ultrasound and medical services, abstinence education, options consulting and education, and parenting and childbirth classes. But many also aim to share the gospel with their clients. For instance, Care Net reports that over the past seven years, more than 1.2 million people heard the gospel at one of their centers. 

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24