Part 2 of Life and the Sanctity of Life
Scripture: Proverbs 31:8
“Open your mouth for the mute, For the justice of all those passing away.” – Proverbs 31:8 (LSB)
Having established the biblical case for the unborn in Part 1, we now broaden the lens. A truly Christian pro-life ethicdoes not stop at birth; it extends “from womb to tomb,” valuing human life at every stage and in every condition. Proverbs 31:8 exhorts us to speak up for those who cannot speak for themselves – a mandate that includes all voiceless and vulnerable members of society, whether unborn, disabled, orphaned, or elderly. In our culture, Christians are sometimes accused of being merely “pro-birth,” caring about babies until they are born but indifferent afterward. In this article, we will challenge that critique by articulating a holistic pro-life worldview. What does it mean to champion life across the lifespan? We’ll explore biblical principles of justice and mercy that compel us to defend the dignity of the poor, the disabled, and the aged. We’ll address end-of-life issues like euthanasia through a biblical lens. And we will demonstrate that consistent pro-life Christians do care for people after they are born – in fact, the Church has been at the forefront of caring for the vulnerable throughout history. By the end, it should be clear that “sanctity of life” is a seamless garment woven through all of Christian ethics, and that faithful discipleship calls us to protect and cherish life at every stage, from the first heartbeat to the final breath.
Biblical and Theological Framework: Every Stage, Every Person
The sanctity of human life is rooted in creation: “God created man in His own image” (Gen 1:27). This truth applies equally to each human being, at all ages and abilities. Unlike utilitarian worldviews that measure a life’s worth by functionality or productivity, the Bible grounds worth in our identity as God’s offspring. Several key biblical themes build a framework for a “whole-life” ethic:
- The Imago Dei and Equal Dignity: The image of God (Gen 1:26–27) is not lost at birth, nor does it diminish with age or disability. An unborn baby, a newborn with a deformity, a child with Down syndrome, an adult with dementia – all are made in God’s image and worthy of respect. James 3:9 reminds us that even how we speak to people should be governed by the fact that they “have been made in the likeness of God.” There is a profound equality here: kings and beggars, the able-bodied and the impaired, the young and the old – all share the same exalted status as image-bearers. This is why biblical justice consistently includes protecting the vulnerable. The Mosaic Law, for example, made special provision for those in need (the poor, widows, orphans, foreigners – see Deut 10:18, Ex 22:21–23). God is described as the defender of the defenseless. Psalm 68:5 calls Him “a father of the fatherless and a judge for the widows.” If God Himself champions the weak, so must we.
- Love Your Neighbor as Yourself (No Exceptions): Jesus identified “You shall love your neighbor as yourself” as one of the greatest commandments (Matt 22:39). When asked “Who is my neighbor?”, Jesus replied with the parable of the Good Samaritan (Luke 10:25–37), making clear that our “neighbor” includes anyone in need whom we can help – crossing social boundaries if necessary. A comprehensive pro-life ethic is simply neighbor-love applied consistently. The unborn child is a neighbor we strive to rescue from harm. Likewise, the pregnant teenager is a neighbor we care for. The terminally ill hospice patient is a neighbor; so is the inmate on death row or the refugee fleeing violence. The command to love has no age limit or category restriction. As the Apostle John wrote, “Let us not love with word or tongue, but in deed and truth” (1 John 3:18). True love shows up in action for the “least of these” (Matt 25:40).
- Speak Up for the Voiceless: Proverbs 31:8–9 (the inspiration for this section’s title) instructs: “Open your mouth for the mute, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy.” Here is a direct biblical mandate for advocacy on behalf of those who cannot advocate for themselves. The “mute” are not only those literally unable to speak, but all who lack power or a platform – unborn children, infants, those with severe cognitive disabilities, etc. “All those passing away” (LSB) or “destitute”(NASB) refers to those on the brink of destruction or those made vulnerable. In context, King Lemuel’s mother is urging him (as a leader) to defend the defenseless. By extension, God’s people are called to use their voices to protect the vulnerable. This theme echoes throughout Scripture. Isaiah 1:17: “Learn to do good; seek justice, reprove the ruthless; defend the orphan, plead for the widow.” Far from narrowing our concern to one group, the Bible expands it to any who are weak or oppressed. Therefore, if we claim to be pro-life, we must “open our mouths” for all whose lives are threatened or diminished unjustly, whether in the womb or nearing the tomb.
- Jesus’ Example of Dignifying the Marginalized: In Jesus we see the perfect embodiment of a life-affirming ethic. He healed the sick, touched lepers (Mark 1:40–42), gave sight to the blind, and valued those whom society despised. He welcomed children (Matt 19:14) when others would shoo them away. He showed regard for the elderly (Luke 2:25–32 records Simeon and Anna – two senior citizens – honored at Jesus’ infancy). His ministry fulfilled Isaiah’s prophecy of good news for the poor, liberty for captives, sight to the blind, and lifting up the oppressed (Luke 4:18). Christ’s love knew no social boundaries; he saw every person as worth His time and compassion. This challenges us: do we similarly value the homeless man with mental illness, the bedridden grandmother with Alzheimer’s, the child with autism, the prisoner, the outcast? The gospel accounts shatter any notion that some lives matter less. Jesus even went out of His way to highlight the worth of those with disabilities. In John 9, when the disciples ask about a man born blind, Jesus refuses to cast him as an object of shame or mere pity; instead He says, “it was so that the works of God might be displayed in him” (John 9:3). What a dignifying view – this disabled man’s life had divine purpose. Likewise, Moses, hesitant about his speaking ability, is told by God, “Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD?”(Ex 4:11). This implies that even those with impairments are part of God’s design and plan. No life is a mistake; no person is worthless.
From these biblical principles, we conclude: a pro-life ethic for all of life is simply biblical ethics consistently applied. It sees the image of God in every human being, calls us to love every neighbor, especially the helpless, and to speak and act on behalf of the vulnerable. It follows the example of Jesus in showing mercy. This theological foundation sets the stage for engaging specific issues like poverty, disability, and end-of-life matters in a life-affirming way.
Cultural Critique: Beyond “Pro-Birth” – Answering the Critics
One common critique is that many who call themselves “pro-life” seem only to care about babies before they are born, but do little for them (or their mothers) afterward. Terms like “pro-birth” or “Christian hypocrites” get thrown around. We must honestly evaluate this. Do some pro-life advocates fall short of a holistic ethic? Perhaps – none of us lives out our values perfectly. Even Stonestreet of the Colson Center admitted, “Our Christian culture… cares a great deal about the unborn, but is all too ready to abandon the elderly. I wish I could argue… but she’s right. We have not loved our elderly neighbors as we should.” . In areas like care for the aging, the church can indeed improve. However, the caricature that pro-lifers “don’t care about people after they’re born” is demonstrably false when looking at the broader picture. In fact, Christians historically and currently are leaders in charity and social support at all life stages. Let’s examine and respond to a few facets of this critique:
- Caring for Mothers and Children: Far from being indifferent to babies after birth, the pro-life movement runs thousands of pregnancy resource centers that assist mothers and babies well beyond birth. These centers offer parenting classes, help with formula, diapers, job training, and connection to community resources. Many Christian families open their homes to foster children or pursue adoption. Statistically, practicing Christians adopt at over twice the rate of the general population (5% vs 2%) , and are significantly more likely to foster or support foster care. Organizations like Focus on the Family, Bethany Christian Services, and countless church ministries actively support adoption and wrap-around care for young families. This is a powerful rejoinder to the “pro-birth only” claim: Christians tangibly care for children after they leave the womb, often more than secular society does. Could we do better? Certainly – for example, ensuring every church has a ministry for single moms or partners with local foster care agencies. But the data and on-the-ground reality show a sincere commitment to whole life care in the pro-life community. As one Barna study put it, “Practicing Christians are much more likely than others to adopt and foster children,” seeing it as a way to live out their pro-life convictions .
- Fighting Poverty and Injustice: A holistic pro-life stance also embraces traditional concerns of biblical justice – feeding the hungry, lifting up the poor, and opposing oppression. These are not at odds with being anti-abortion; they are part of the same seamless ethic. The Old Testament prophets thundered against those who “shed innocent blood” (e.g. Jer 22:3) and against those who “oppress the poor and needy” (Ezek 22:29) – seeing both as grievous sins. In our day, many Christian organizations devote themselves to alleviating poverty, improving healthcare, and promoting education, especially in developing countries, precisely because of the belief in human dignity. For example, Compassion International and World Vision (both evangelical-founded) sponsor millions of at-risk children, providing for their well-being from womb (maternal health) to adulthood. The early church set the example: Christians in the Roman Empire not only opposed abortion and infanticide, but also rescued and adopted infants who were “exposed” (abandoned) by their parents . They founded the first hospitals and hospices, caring for the sick and dying who were often cast aside by society. This legacy continues in countless Christian-run hospitals, clinics, food pantries, homeless shelters, and refugee ministries today. In short, authentic Christian pro-life values encompass social action and mercy ministries. Where we see suffering or marginalization, the gospel compels us to respond. It’s not either/or (either oppose abortion or care for the poor) – it’s both/and. We do well to remind our critics (and ourselves) of this rich heritage and ongoing work.
- Embracing People with Disabilities: Another measure of a culture of life is how we treat those with disabilities or special needs. Here, secular culture often sends a cruel message: if someone cannot meet certain standards of “quality of life,” their life may be seen as expendable. For instance, in some countries the vast majority of fetuses diagnosed with Down syndrome are aborted – estimates range from 60% to over 90% in the U.S. , and similarly high rates in Europe. Iceland even once boasted it had “eradicated” Down syndrome – when in reality they had eradicated people with Down syndrome via abortion. This is a stark example of what many call “ableism” – prejudice against those with disabilities – taken to its deadly extreme. A biblical pro-life ethic forcefully rejects this. Every person, regardless of cognitive or physical ability, reflects God’s image and has gifts to offer. The Apostle Paul beautifully described the church as a body where even the parts that seem weaker are indispensable and treated with special honor (1 Cor 12:22–23). By analogy, a society influenced by Christian values will honor and protect its members with disabilities, not eliminate them. Many Christians are leading advocates for disability rights and inclusion. Notably, organizations like Joni and Friends (founded by Joni Eareckson Tada, a quadriplegic Christian author) work to change cultural attitudes and help churches become more accessible and supportive. Within our own communities, we must ensure we are welcoming families who have children with special needs, offering respite care, and opposing any notion that those lives are “less worth living.” It is tragic that in modern secular ethics, philosophers like Peter Singer argue that severely disabled infants or adults might be better off dead. Against this, we proclaim the culture of life: every life is a gift, and even lives marked by suffering have purpose and deserve protection. As Jesus showed in healing the blind and lame, God’s heart is to restore and lift up the disabled, not to discard them.
- Valuing the Elderly and End-of-Life Care: At the other end of the life spectrum, how we treat the elderly and terminally ill is a major front in the culture of life vs. culture of death. Secular individualism increasingly embraces assisted suicide and euthanasia as “compassionate choices” to end suffering. But underneath that narrative can lurk a devaluation of the elderly and ill – viewing them as burdens on society or themselves. We see this especially in places like parts of Europe and Canada, where euthanasia has been legalized and expanded. In Canada, shockingly, over 4.7% of all deaths in 2023 were by euthanasia (MAiD) , and the numbers keep rising rapidly each year. When a society starts treating killing as a form of “medical treatment,” it signals a profound shift away from seeing every life as worth preserving. The biblical worldview pushes back: “You shall not murder” applies even when the person “consents” to be killed, because life is God’s to give and take (Job 1:21). There is a crucial moral difference between allowing death in God’s timing versus actively causing death. The Scripture calls gray hair a “crown of glory” gained by righteous life (Prov 16:31). Elders are to be honored (Lev 19:32, 1 Tim 5:1–2). A culture of life treats its seniors with reverence, not as expendable. Christians must therefore both care for our elders (supporting caregiving families, advocating for good long-term care, visiting the lonely in nursing homes) and resist the push for euthanasia. True compassion means caring presence and pain management, not hastening death. We need to improve palliative care and hospice outreach, which affirm the value of the person until natural death. The church can lead in offering spiritual support and community to those in their final season of life. By doing so, we model that every day of life has value and meaning, even amid suffering – something our comfort-obsessed culture often fails to see. As John Stonestreet put it, we have to fight the “culture of death” not only at life’s beginning but “at the end of life” as well .
In confronting the “pro-birth vs. pro-life” accusation, our best defense is a good offense: living out an authentic, holistic pro-life ethic. Where the Church has fallen short, we should repent and improve. But we should also highlight the often-overlooked truth that Christians are heavily engaged in all areas of human dignity. From fighting human trafficking, to disaster relief, to special needs ministry, to elder care – these too are “pro-life” works. As evangelical scholar Russell Moore quipped, “If the world sees us not caring for babies without mothers as well as babies without votes, then they will rightly see our pro-life ethic as thin and hypocritical.” The good news is, tens of thousands of believers are caring for “babies without mothers” (through adoption/foster care) and for people who can’t repay or even thank them. We must keep doing so, more and more, so that our witness is above reproach.
Apologetic Engagement: A Consistent Life Ethic in the Public Square
How do we articulate this pro-life ethic for all of life in a way that is convincing and compassionate? In apologetics and cultural engagement, a consistent life ethic is actually a powerful asset. It demonstrates moral integrity and concern for justice across the board. Here are some strategies for engaging our culture on these issues:
- Emphasize Human Dignity as a Unifying Principle: In dialogue, stress that the Christian stance on life issues is rooted in the belief that every human being has inherent worth. This is an attractive starting point because virtually everyone claims to believe in human rights and equality. We can then gently probe: On what basis do we believe all humans are equal? As Neil Shenvi notes, secular worldviews like critical theory see people primarily as members of groups and focus on power dynamics . But Christianity offers a deeper foundation: all people share a common creation and moral responsibility (sinners alike) and can share a common redemption . This yields true equality and concern for each individual. When we argue for the unborn, or the disabled, or the elderly, it’s coming from that core value of universal human dignity. Invite your secular friends to consider why they agree that (for example) racism or sexism is wrong – likely because they sense all humans deserve respect. Then show that by the same logic, ageism (devaluing the young or old) and ableism (devaluing the disabled) are wrong. A consistent life ethic bridges issues that people often separate. For instance, one can point out the irony that some who champion rights for immigrants or the poor may support abortion – failing to extend empathy to the unborn, who are arguably the most voiceless of all. Conversely, some pro-lifers may overlook injustices like racial discrimination – also inconsistent. Highlight the consistency of valuing life across categories, which Christianity uniquely empowers us to do. As Shenvi observes, Christianity unites us with three big ideas: creation, fall, and redemption, transcending race, class, gender – we can add, transcending age and ability, too.
- Use Real Stories and Examples: Sometimes what convinces hearts are stories of life being valued – or tragedies when it’s not. For example, tell the story of a family who adopted a baby with Down syndrome who was almost aborted, and how that child has blessed their lives. Or share about a hospice nurse who helped a dying man reconcile with his family in his final days, illustrating the beauty that can happen at life’s end when we accompany rather than hasten death. On the flip side, mention the troubling cases in places like Canada where people have sought euthanasia because they felt lonely or poor – essentially, societal failure pushed them to die. That jars people’s consciences. The pro-life worldview can be shown as more compassionate and humane in practice. It doesn’t give up on people. It doesn’t rank lives by utility. In Christian outreach, we can cite how the early church rescued discarded infants while the pagan world looked on in curiosity . That historical fact can be powerful: Christianity literally helped end infanticide in the ancient world . Ask: Are we in danger of sliding back to that “pagan logic” of treating some lives as disposable? Many will agree that the worth of a human should not depend on whether someone else finds them convenient or valuable.
- Address Critiques with Both Facts and Empathy: When someone says, “Christians don’t care about X group,” come prepared with evidence (as we gathered above) of Christian engagement. For instance, respond: “I understand why you feel that way. We Christians haven’t always communicated our concern well. But did you know that religious individuals are statistically more likely to volunteer, donate, adopt, and engage in social causes? For example, practicing Christians are five times as likely to adopt as the average adult . Also, Christian ministries pioneered the largest child sponsorship programs and many hospitals.” This kind of response shows we take the concern seriously and have substance to back up our claim that we care about all life. Simultaneously, acknowledge failings: “We’re not perfect, and we need to do better, especially in listening to the experiences of (single moms, the disabled, etc.). But our motivation in all these issues – from abortion to elder care – is the same: the love of Christ for every person.” When critics see humility and consistency, they may soften. We should also make common cause where we can. If someone is passionate about racial justice or climate justice, for example, we can affirm what is good in that (care for people, stewardship of creation) and show that we share the value of protecting life and well-being, just applied in an even wider scope. This holistic approach can open fruitful conversations.
- Challenge the Underlying Worldview: Secular culture often has an unspoken “quality of life” ethic – that a life is only worth living if it meets certain criteria (health, autonomy, absence of suffering). Lovingly challenge this by asking: “Do you think a person’s worth comes from their abilities or experiences? If so, what does that mean for those who don’t meet those standards? Isn’t that a bit dangerous?” Sometimes framing it in personal terms helps: “If you get old and sick, do you want people to think you’d be better off dead? Or would you want to be cared for with love?” Most people would prefer the latter. This can expose the flaw in arguments for euthanasia or aborting disabled babies as “mercy.” It’s only mercy if you start with the assumption that life with dependency or imperfection is not worth living – a premise we strongly reject. We counter that value of life is inherent, not instrumental. Here, even voices like disability rights activists or some humanist ethicists can be our allies; one need not be religious to see the slippery slope of devaluing the vulnerable. We can cite, for example, how UN disability experts have condemned Canada’s broad euthanasia practice as a threat to disabled people’s rights . This shows it’s not just sectarian logic; it’s human logic aligned with biblical truth.
- Highlight the Hope of the Gospel: Ultimately, a culture of life flows from the hope we have in Christ. In our apologetics, we should point out how the gospel uplifts life. Jesus conquered death; therefore, we need not fear it or hasten it. Every soul is of such value that God sent His Son to die for us while we were still sinners (Rom 5:8). That infuses immeasurable worth into human life. Moreover, because we believe in resurrection and new creation, we have a future-oriented hope that invests even suffering with meaning. This allows Christians to endure hardship (like caring for an ailing parent or a child with disabilities) with grace and perseverance, seeing eternal significance in acts of love. By contrast, secular worldviews that see this life as all there is may succumb to despair or extreme measures to avoid suffering at all costs. We can testify that our pro-life convictions are not just moral duty, but a response to the love and hope God has given us. For instance: caring for an Alzheimer’s patient is draining, but we do it because we see Christ in “the least of these” and trust that “the length of [our] days” is in God’s hand (Deut 30:20) . Sharing stories of Christians who have loved sacrificially – say, families who adopt multiple special needs kids motivated by faith – can lead to questions about why they do that, and open a door for the gospel. The culture of life we promote is attractive when it is powered by Christ-like love. “We love because He first loved us” (1 John 4:19) – this is the heartbeat of holistic pro-life ministry.
Practical Application: Living Out a Whole-Life Pro-Life Ethic
To put these principles into practice, every Christian and every church can take tangible steps. Here are some ideas, moving from personal life to family, church, and society:
- Personal Conduct: Examine your own attitudes for any trace of favoritism or disregard. Do you unconsciously value people who are “useful” to you more than those who aren’t? Pray for God to give you eyes to see His image in the inconvenient and the weak. Simple acts of respect go a long way: learn the name of the janitor or the person with disabilities at your workplace; be patient with the elderly driver in front of you on the road; treat a homeless person as a fellow human by engaging, not just tossing money. Cultivate a habit of honoring others above yourself(Rom 12:10). And consider in your career or volunteering, how can you serve life? If you’re medically trained, could you volunteer at a free clinic? If you’re an attorney, could you assist disabled individuals with legal needs or help foster children in court? Use your gifts to affirm life.
- Family Life: Teach your children a pro-life worldview by example. Welcome children as a blessing (Psalm 127:3). Involve your family in caring for the vulnerable – perhaps regularly visiting a nursing home or helping a family with a special-needs child. This sends a clear message that “our family serves others because God loves them.”Also, have age-appropriate talks about these issues. For instance, explain to your kids why you value their grandparents and prioritize spending time with them, or why you volunteer at the local soup kitchen. If you are able, consider foster care or adoption – even short-term fostering can save a life and demonstrate unconditional love. Show hospitality: invite the lonely neighbor or the friend with a disability over for meals. In short, let your home be a sanctuary of life where everyone, from infants to seniors, finds welcome.
- Church Initiatives: Churches should be on the frontlines of holistic pro-life ministry. This can include starting or supporting: a pregnancy care ministry, a benevolence fund for struggling families, a special needs buddy program so children with disabilities can participate in worship and Sunday school, a senior visitation team that regularly checks on elderly shut-ins, and grief support groups for those who have lost loved ones (which affirms that every life lost matters). Many churches now observe “Sanctity of Life Sunday” annually (near January 22) to focus on abortion, but consider also highlighting Orphan Care Sunday, or Disability Awareness Sunday, etc. Preach and teach on these topics so that the congregation understands them biblically. Encourage small groups to adopt a cause (one group might regularly visit a nursing home, another might partner with a local foster agency). Address the “whole life” in discipleship. The more the church is seen caring for people across the spectrum, the more credibility our gospel message will have. As Jesus said, “By this all men will know you are My disciples: if you have love for one another” (John 13:35).
- Public & Community Engagement: In the broader community, we can advocate for policies that reflect a culture of life at all stages. This might mean supporting affordable healthcare, improved palliative care, better accommodations for people with disabilities in schools and workplaces, and family-friendly economic policies – these are not “left” or “right” issues so much as pro-human life issues. For example, if a lack of parental leave or crushing medical debt tempts people toward seeing abortion or euthanasia as solutions, Christians can unite to change those conditions. Also, challenge and encourage your representatives to protect conscience rights (for doctors and institutions that refuse to participate in killing) and to tighten safeguards where euthanasia or assisted suicide are legal so that vulnerable people aren’t coerced. On a community level, show up for events like Special Olympics or your local Life Chain or nursing home outreach; let people see joyful Christians championing life. If you have writing or speaking skills, use local media or school boards to communicate a pro-life perspective on issues (with grace). Build friendships across generational and ability divides, which in itself is a witness in our often stratified society. For instance, partner your youth group with the seniors’ ministry for certain service projects – it breaks down walls and signals that everyone belongs.
- Address “Pro-Life Blind Spots”: Consistency also means being willing to confront issues sometimes neglected. For example, some Christians may not think of capital punishment or war in terms of the sanctity of life. While the Bible may permit the state a role in justice (Rom 13:4) and in defense, we should still approach any taking of life with gravity and care for human dignity (e.g., opposing unnecessary violence, ensuring due process, etc.). Similarly, environmental stewardship ties to human life too – pollution and climate issues affect people’s health and future. A truly pro-life Christian can advocate for clean water in Flint, Michigan, or for an end to human trafficking, with the same conviction used to protest abortion. This is not to overload ourselves but to see the interconnectedness of all justice issues under the umbrella of Imago Dei. When unbelievers observe that we care about all these things holistically, it will “adorn the doctrine of God” (Titus 2:10) and show that we aren’t driven by a single political issue but by a comprehensive love for life. As theologian Carl Trueman noted, expressive individualism has created disjointed, divisive battles in culture – but a Christian vision of the person can unify our approach to every cultural conflict with the ethic of love and truth.
Closing Reflection
In embracing a “womb to tomb” pro-life ethic, we follow the path of our Lord, who cares for the weakest lamb and the lost sheep. We also answer one of the deepest challenges thrown at the pro-life movement by proving through action that we are pro-all-life. The church is called to be a community of life in the midst of a culture that often chooses death for the unwanted or inconvenient. This holistic vision is not mere moralism; it is a natural outworking of the gospel. Because God in Christ spoke up for us when we were helpless (Romans 5:6–8) and gave us life when we were dead in sin, we now “open our mouth for the mute” (Prov 31:8) and open our arms to the vulnerable.
Imagine the impact if every Christian household became known as a place of refuge and every church as a beacon of compassion. The world might still accuse us of inconsistency – but the evidence of love would speak louder. In the early church, the radical care Christians showed to unwanted babies, the sick, and the outcasts was one of the key factors that “turned the world upside down.” We have that same potential today.
This comprehensive pro-life ethic also prepares us for the next part of our series: dealing with the aftermath when life has not been honored. Many in our communities bear wounds from past abortions and other life-destructive choices. How do we minister to them? Part 3 will address “Healing After Abortion: Redemption Through Christ,” extending the message that no sin is beyond the reach of God’s grace, and no life is beyond His redemption.
As we go forward, let’s remember that building a culture of life “from womb to tomb” starts with daily faithfulness – small acts of justice and love that, woven together, create a tapestry of Christ’s kingdom on earth. In doing so, we answer Moses’ challenge in Deuteronomy 30: “I have set before you life and death… So choose life in order that you may live, you and your descendants” . May we, by God’s grace, choose life in all we do, and thus offer the world a glimpse of the abundant life found in Jesus (John 10:10).
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