A CONSERVATIVE CHOICE FOR THE MINORITY'S VOICE

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If Abortion Were Made Illegal Again, Should A Woman Who Commits An Abortion Be Punished?

I AM AN ABOLITIONIST!

by Providence Crowder

Some pro-life advocates evade the question, “How should a woman who commits abortion be punished if abortion were made illegal?” They avoid this question because the pro-lifer’s position is that we do not judge or seek to punish women in crisis situations — but rather to “preserve the life of the child, to extend compassion, and to provide emotional, spiritual, and physical support” to women and families facing unplanned pregnancies. 

Abortion proponents intentionally word the question this way in order to corner abortion abolitionists into conceding that abolitionists seek to “punish” women.   Regardless of their antics, abortion abolitionists should not avoid this question because answering this question objectively does not pose any moral dilemmas or contradictions to the abolitionist because how, or whether one is punished or not, for committing the act of abortion does not change the outcome of what abortion is or what abortion does—abortion destroys lives.  The result of an induced abortion is always a dead baby and a trail of brokenness.   

Abortion proponents ask:  If abortion is murder, then should a woman who commits abortion be punished as a murder?  They also argue that if an abortion abolitionist does not agree that a woman should be punished as a murderer, then his or her argument about abortion is inconsistent.  They reason that if we believe that abortion is in fact murder, then why do we not believe that women should be punished as murderers.  To answer their question of how abortion should be punished, I will refer to the history of abortion in this nation.  Read the rest of this page »

Abortion—The Looming Crisis in the Black Community (Research)

providence face pictureby Providence Crowder

Abstract

I believe that induced abortion is an act of violence against the most vulnerable people in society—voiceless, helpless, innocent children.  Abortion[1] has been physiologically and psychologically devastating to women, men, families, and communities.  Post abortion studies in America have revealed that women who have experienced child loss as a result of induced abortion suffer from mental impairments such as depression and anxiety disorder at higher rates than women who have endured no abortion.

In fact, Black American families are disproportionately impacted by abortion related mental illnesses—abortion is the leading cause of death among blacks.[2] 

Additional studies have linked the instances of mental illness to higher rates of incarceration and substance abuse.  In this research, I reveal how and why the black community has been targeted by abortion proponents, as well as show a strong correlation between abortion-related mental illnesses and the high instances of incarceration and substance abuse prominent in many poor black communities.

I will ultimately prove that the abortion epidemic has caused a crisis in the black community that has been costly to society and largely ignored.  Read the rest of this page »

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Black Friday Deals

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Beware of the Gospel Killers – Part 1

Poor Childrenby Providence Crowder

At certain times throughout history, the Church had failed to side with the oppressed, choosing for erroneous reasons to instead to side with oppressive human governments.  They had negated their charge to “dispense justice to the cause of the lowly and poor.”[1] The Church’s silence on social matters had spoken volumes to those who, like black slaves in America, suffered grave injustices at the hands of ill-willed men.  If theology intended to, as Karl Barth has suggested, “apprehend, understand, and speak of the God of the gospel,”[2] then understandably the theological tendencies of the poor and oppressed would be towards the God who dispensed justice to the cause of the poor; they would cleave to Christ the liberator of the world who sets the captives free.[3]

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The Myth of the Racist Republicans

Jim CrowThe Claremont Institute

A myth about conservatism is circulating in academia and journalism and has spread to the 2004 presidential campaign. It goes something like this: the Republican Party assembled a national majority by winning over Southern white voters; Southern white voters are racist; therefore, the GOP is racist. Sometimes the conclusion is softened, and Republicans are convicted merely of base opportunism: the GOP is the party that became willing to pander to racists. Either way, today’s Republican Party—and by extension the conservative movement at its heart—supposedly has revealed something terrible about itself.

This myth is not the only viewpoint in scholarly debates on the subject. But it is testimony to its growing influence that it is taken aboard by writers like Dan Carter, a prize-winning biographer of George Wallace, and to a lesser extent by the respected students of the South, Earl and Merle Black. It is so pervasive in mass media reporting on racial issues that an NBC news anchor can casually speak of “a new era for the Republican Party, one in which racial intolerance really won’t be tolerated.” It has become a staple of Democratic politicians like Howard Dean, who accuses Republicans of “dividing Americans against each other, stirring up racial prejudices and bringing out the worst in people” through the use of so-called racist “codewords.” All this matters because people use such putative connections to form judgments, and “racist” is as toxic a reputation as one can have in U.S. politics. Certainly the 2000 Bush campaign went to a lot of trouble to combat the GOP’s reputation as racially exclusionary. I even know young Republicans who fear that behind their party’s victories lies a dirty, not-so-little Southern secret. Read the rest of this page »

Who and What is the Church? A Historical Analysis

providence face pictureby Providence Crowder

The congregation of believers under God’s old covenant was commanded to observed mosaic laws and customs; however, under his new covenant, believers in Christ, Christians, were not under the law, but grace (Rom. 6:14).  Nonetheless, exegetical discussions arose early on surrounding what biblical customs and rites Christians were obligated to observe, and if there were any such observances.  As a result, the Christian community developed some of its most essential features, many of which mirrored Judaism: “synagogue-like worship, eldership, preaching, service to the needy, baptism, and Eucharist,”[1] all of which were grounded in the teachings and the words of the Lord Jesus Christ.

Still, internal theological struggles arose within Church.  Those labors began with resolving the Christological debate.  Much later, ecclesiological concerns fueled the rise of Protestantism during the Protestant Reformation and Great Awakening periods and forced Christians to confront questions such as: Who is the Church?  How is one admitted into the Church?  What authority does the Church have?  How should the Church be governed?  Orthodox Christians during these periods were compelled to defend and reevaluate the orders and ministry of the church.  Competing ecclesiological viewpoints arose among Orthodox and Roman Catholic Churches, the Magisterial Reformers, and the Radical Reformers as each group sought to determine the marks of the true Christian Church. Read the rest of this page »

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