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How one pregnancy resource center is serving immigrant populations

Pregnancy Care Center in Nashville, Tennessee

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January 28, 2021

Lisa Cathcart, in her role as executive director at the Pregnancy Care Center (PCC) in Nashville, Tennessee, leads her team to serve women, men, and families in the greater Nashville area facing unplanned pregnancies. Their work has grown to include a special focus on the needs of those from immigrant communities. The spirit of their work and ability to adapt is an example to all of us who seek to serve our communities, as they truly are, and honor the dignity of all people. 

How did you become aware of the immigrant community in the Nashville area? From where are they coming?

Nashville has been a destination for immigrant populations for quite some time. Most area residents are aware of the various immigrant populations that have come to call Nashville home. However, unless one is intentional about engaging with our new neighbors, it is fairly easy to ignore or miss the important contributions they have made to our society and the richness they bring to our communities. At the Pregnancy Care Center we have a heart for serving vulnerable and marginalized populations. As a ministry that exists to affirm the worth, dignity, and sanctity of all human life, I believe we are uniquely positioned to accept and receive newcomers to our country and community, extending the same compassion and grace to this vulnerable population as we do toward the unborn and the women and men facing a pregnancy decision. 

The Pregnancy Care Center first started serving immigrant populations about six years ago when two women from Egypt were referred to us by a Nashville health clinic where they were participating in childbirth education. These expectant moms found themselves trying to navigate not only a new life in a new place far from home, but also the role of parenting in a country with different laws and vastly different customs—all without the support of the multigenerational influences and involvement that they had been raised with. Although both women were Arabic speaking and from the same country, they came from very different backgrounds. They practiced different religions, Islam and Coptic Christianity. One was a highly educated professional and the other was from more humble circumstances. One spoke English, and the other did not. One was a first-time mom, and one had older children. 

Yet despite their differences, they had formed a friendship and found their way to the PCC together. As they began to see the value in the relationships they were forming with the staff and volunteers at the PCC and in the assistance they received, each went back to their own communities and spread the word about the Center’s services. Very quickly, the number of immigrants who were seeking our services began to grow to the extent that at one point, more than 50 percent of Parenting Support cases/visits were with immigrant families. Over the past two years 32 percent of all visits of any type have been with individuals from other countries. 

We have now served individuals and families from 38 countries of origin and at least eight unique faith backgrounds. We have ministered to individuals from the Middle East, Africa, Central America, South America, and Asia. Those who are Arabic speaking continue to represent the largest immigrant population we are serving. Among Arabic-speaking families — which include both Coptic Christians and Muslims — many share histories of war torn countries, poverty, and religious persecution.  

What are you doing to serve the immigrant community in our area? What are their needs and unique challenges? 

Serving recent immigrants has presented unique challenges for staff at the Pregnancy Care Center as we work with women and families who are at the beginning stages of acclimating to Western culture. Our ministry is committed to providing holistic care that goes beyond what can be done by simply handing someone a pack of diapers. Too many services and experiences in our lives are transactional in nature. We are more interested in transformation, which can only come about through relationship with one another and with Christ. Many of the immigrant populations initially coming to the center have been told that they can “get free diapers,” etc. We have struggled through language and cultural barriers to communicate that the material assistance we provide is only available through participation in our Parent Support initiative, which involves meeting with a PCC team member one on one, or in a group setting, to complete a prenatal or parenting lesson, mentoring session, and/or Bible study. 

While this relational approach is our goal, it is very difficult to accomplish without an interpreter. Over the past few years, we have been continually adjusting our policies and experimenting with different ways of providing care to our new neighbors, while being careful to guard against mission drift and often struggling with compassion fatigue that comes with difficult cross-cultural ministry. 

Before having to pause group class offerings due to COVID-19, we were offering two group Parent Support sessions each month, specifically for Arabic-speaking clients with the help of a paid translator. By offering group classes we are able to serve these families by building relationships, offering meaningful practical instruction and assistance, while at the same time remain focused on our mission of serving individuals facing a life-altering pregnancy decision. 

The group sessions include a devotional, practical parenting lesson, and time for sharing and prayer. Afterward, participants “shop” in our “store” where they can pick out items needed for their children using points they have earned for their participation in Parent Support. Individuals who are fluent in conversational English are also eligible to schedule one-on-one appointments outside of group offerings. In addition to the Arabic groups, we have some Spanish-speaking volunteers who come to assist on a regular basis. Over the past year as we’ve had to reimagine how we deliver services during a global pandemic. We have served the needs of these diverse populations through virtual visits and curbside material assistance. 

We are very intentional about speaking words of affirmation in order to connect people with their worth and dignity as a child of God. We’ve had meetings with community leaders who can help us understand more about the cultures our clients come from—how to speak or sit, how to interact with our body language, how to navigate some of the challenges we face, and ultimately how to build bridges between our cultures in order to minister more effectively. So, whether helping with housing needs, health insurance questions, job applications, or learning to react properly to a client who tries to barter for material aid, we are continually learning as we go. 

How do you want individuals to feel when they arrive at your center?  

It is our hope that everyone who walks through our doors will have a sense that they matter. We have intentionally and prayerfully created a space that is inviting and welcoming to all. It is our prayer that individuals feel safe and welcome, no matter where they have come from or what difficulties and fears they are currently facing. Before our staff even speaks a word, we want the environment to communicate a message that elevates someone’s sense of dignity and worth. 

Too many services and experiences in our lives are transactional in nature. We are more interested in transformation, which can only come about through relationship with one another and with Christ.

Because the lives of those we serve are often filled with chaos and uncertainty, we offer a calming reassurance that they are not alone. Some of our staff have even learned basic Arabic phrases to extend meaningful greetings and expressions of hospitality so that our Arabic-speaking clients feel seen and valued. 

Everyday the team of staff and volunteers at the PCC begin with prayer, asking the Holy Spirit to fill us and the Center with his presence so that everyone we serve will encounter the love of Christ in a meaningful, tangible way. 

From your perspective, how do the needs of an immigrant change the longer they have been in the country?

As we work with immigrants and build relationships we see how assimilation changes people. In some ways, we see amazing growth and exciting new opportunities for families to flourish. In other ways, we are disappointed by how Western culture can influence individuals. 

Initially, we may be helping to advocate for individuals as they navigate the complexities of adjusting to life here. We make phone calls to various agencies on their behalf, sit at a computer with someone to fill out an online form, explain terminology on applications and documents, and demonstrate how to use and install a car seat, etc. As our relationships grow we sometimes become aware of emotional or spiritual concerns that we can speak into such as questions about the gospel, or even how to identify abuse in a relationship. We are able to educate women on the rights they have that they may not have had access to before, and we can empower people to seek and find safety when necessary. 

When many immigrants face an unplanned or crisis pregnancy, the stakes are extremely high, especially if the relationship is outside of their faith or culture. Sadly, the more assimilated to Western culture an immigrant is, the more vulnerable to abortion they become. Some come from a culture that does not even have a word in their language for abortion, but now they are presented with an option that they have been told will allow them to avoid the shame and pain of unintended pregnancy. Where marriage is an expectation and sexual purity a priority, assimilation sometimes leads to casual and promiscuous relationships. 

How would you encourage the Christians in your community to pray for and minister to these immigrant populations? 

Whenever I think of the refugees and immigrants in our community, I think of the Golden Rule that Jesus taught us. I ask myself how I would want to be treated if I found myself separated from most of my friends and family, starting a life in a new country. I would desperately want others to show patience with me as I attempt to speak a new language. I would want caring people to gently explain practices within this new culture that do not make sense to me. I would want to be welcomed as an image-bearer of God and valued as someone who can make a positive contribution to our community. I would long for friendship! Let’s pray that we as Christians will be the example in our community of radical hospitality to the stranger and foreigner as we see modeled in the people of God from the Old Testament to the New Testament.  

Jill Waggoner

Jill Waggoner serves as a communications and PR strategist, writing and developing content for the organization’s online and print resources. She has served the ERLC since 2005, including as brand manager for Global Hunger Relief from 2014-2018. A graduate of Union University, she and her family reside in Lebanon, Tennessee. Read More

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