How should pastors minister in the age of abortion tourism

April 14, 2022

As a follower of Jesus committed to a holistic pro-life ethic, from the moment of natural conception to the moment of natural death, I find myself in awe that we are perhaps weeks away from Roe v. Wade being overturned by the United States Supreme Court. And as a pastor of a small church in Studio City, California, an influential neighborhood of Los Angeles, I also realize the ruling likely won’t change much practically for our community in terms of decreasing the number of abortions. 

We live in one of the most progressive pro-choice states, and California is already passing legislation to encourage people to visit our state in order to obtain an abortion in the case that their state outlaws the procedure. These so-called “abortion tourism” policies should be no surprise to anyone familiar with the hold abortion ideology has on our country. So how should pro-life pastors and other ministry leaders in neighborhoods like mine respond to such developments, especially as more vulnerable women in need may be coming to our state? 

What stays the same

In one sense, nothing should change. The calling of a pastor is to help lead his church in obedience to the Great Commission (Matt. 28:18-20) and the Great Commandments (Matt. 22:36-40) in their own context and in their own community. That calling is true whether one pastors in Mobile, Alabama, or Los Angeles, California. And so, when our God describes himself as One who “executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing” (Deut. 10:18) and tells his people they should “open [their] mouth for the mute, for the rights of all who are destitute. Open [their] mouth, judge righteously, defend the rights of the poor and needy,then it is not difficult to see a part of that calling should be to foster a holistic pro-life culture and ministry within one’s congregation. 

This must include caring for and protecting both the unborn life in the womb and vulnerable women who are seeking help in a desperate time. At our church I try to make it a point to speak to and preach toward caring for and protecting both of those groups. Our tribal political world often only speaks to the need to protect the unborn at the expense of (or ignorance of) vulnerable women, and vice versa. The Kingdom of God never makes such bifurcations. Neither should pastors. The passions in our country around abortion are impossible to change overnight, and progressive neighborhoods like my own will, I believe, only be shifted by the pro-life side through sustained advocacy on behalf of vulnerable women along with their unborn children. 

What needs to change

But in another sense, if Roe gets overturned and more “abortion tourism” policies go into effect in states like California, things should change. Jesus told us to “let [our] light shine before others, so that they may see [our] good works and give glory to [our] Father who is in heaven” (Matt. 5:16). The ending of Roe would give a special, heightened cultural awareness to abortion issues and how followers of Jesus choose to respond. If our non-Christian community sees us respond with disdain toward Californians rather than California’s progressive policy responses, for example, it will likely only cement the tribal divisions around abortion. 

We absolutely should deplore the policy that leads to a holocaust of life, but we should look with compassion on those who are deceived by sin. If they see us respond like the prophet Jonah to the city of Nineveh, pouting in the dirt and bitter that things have not gone the way we desired, we cannot expect that either the unborn nor vulnerable women will be any more protected here. Worse yet would be to stand before our Lord at the end of time in regards to this issue and hear him implore us, “Should not I pity California, that great state, in which there are more than 39 million persons who do not know their right hand from their left?” (Jonah 4:11, changes mine). 

If Roe ends and California enacts more progressive policies to encourage more abortions for those local and outside the state, pro-life followers of Jesus will have a great opportunity to proclaim and show that we are a people who care about every individual affected by an unplanned pregnancy. There will be plenty of tribal culture warriors who, like Jonah, call for fire to reign down on the state. Not so for us, pastor. We must be those who vocally teach our people that the way of Jonah with Nineveh must not be our way. Instead, we must emulate the way of Jesus when he said, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt. 11:28). We must be the people who compassionately show people that there are options other than terminating the precious preborn life inside of them. And we can do this while graciously advocating for the protection of these lives. 

California pastors like myself can also lead their congregations to take one tangible step together to help such women, whether giving to or volunteering at PRCs (Pregnancy Resource Centers), connecting with already active pro-life organizations, or supporting local foster care and adoption services. And may I humbly submit that we can advocate for our local and state government to enact more fiscal policies that help reduce abortions? Many progressive legislatures will never seek to reduce abortions directly but will absolutely seek to lift vulnerable women out of poverty and situations which make abortion seem like an attractive option. Pro-life followers of Jesus should be able to encourage such legislation if, in the end, it leads to the protection of more life and the formation of more healthy families. 

If we take these overall tactics, then we’ll be on our way to loving our vulnerable neighbor as ourselves, the very way that Jesus, at the cross, has loved us when we were most vulnerable in our sins. 

D.J. Jenkins

D. J. Jenkins is the pastor of Anthology Church of Studio City in Los Angeles, California. Read More by this Author

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