CHH Trainee Guide Sample Chapter

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COMPASSION HOPE AND HELP A TRAINING CURRICULUM

FOR PREGNANCY DECISION COACHING

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COMPASSION HOPE AND HELP A TRAINING CURRICULUM

FOR PREGNANCY DECISION COACHING

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Visit Care Net online at care-net.org

Compassion, Hope, and Help: A Training Curriculum for Pregnancy Decision Coaching - Trainee Handbook Cover design by Rachel Parker, Care Net, copyright ©2025 by Care Net Designed by Rachel Parker General Editor: Toneia Mayes, VP Center Services & Client Care, Care Net Copyright © 2025 Care Net, formerly the Christian Action Council Education and Ministry Fund, Inc. All rights reserved. No part of this publication may be reproduced, resold, or redistributed by any means, electronic, mechanical, photocopying or recording, without the prior written consent of Care Net. 44180 Riverside Parkway, Suite 200 Lansdowne, VA 20176 (703) 554- 8734 Office (703) 554- 8735 Fax info@care net.org Best practice advice provided in this curriculum is intended solely for educational purposes. The presenters and authors are not engaged in rendering legal, financial, or counseling advice or service.

All Scripture quotations, unless otherwise indicated, taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.®Used by permission. All rights reserved worldwide.

NEW INTERNATIONAL VERSION® and NIV® are registered trademarks of Biblica, Inc.

Welcome!

Hi and welcome to Compassion, Hope, and Help!

The journey you are embarking on is designed to equip you to be a Pregnancy Decision Coach at your pregnancy center, church, or essentially any place God gives you an opportunity!

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In this role, you will serve women and men facing pregnancy decisions. Keep in mind that many of them believe choosing abortion is the best answer to their pregnancy decisions and will need your thoughtful and kind Christ-like response at every turn.

At the outset, you will learn that a Pregnancy Decision Coach is given a God-orchestrated opportunity to attend to a client’s physical, emotional, relational, and spiritual well-being. I am grateful you share in the true heart of our work which is the life-giving conversation that requires we always share truth in love. These opportunities are the moments where we allow the Holy Spirit to guide us as the weight of abortion education and the stresses and pressures felt are gently unpacked in conversation.

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Within each interaction and conversation, prayers are softly whispered, and best of all ultimately lives and hearts are forever changed as these are divine opportunities for eternal transformation available only through the Gospel of Jesus Christ!

Thank you for making the commitment to serve Him so well in this role! My prayer for you is that by offering compassion, hope, and help, others will be transformed by the Gospel and empowered to choose life for their unborn children and abundant life for their families.

In Christ alone,

Erin Forsythe Senior Vice President of Strategic Programs

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Curriculum Overview Before you get started with the Compassion, Hope, & Help training, there are a few things about the curriculum that will be important for you to consider: § The focus of the curriculum is to train participants (Trainees) to serve

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as Pregnancy Decision Coaches at your pregnancy center. A Pregnancy Decision Coach is a pregnancy center worker who meets with women and men who are making pregnancy decisions, specifically those people who are considering abortion. § Recognizing that the pregnant woman is the ultimate decision maker in a pregnancy decision, much of this curriculum refers to “the woman,” “she,” or “her.” However, in most cases the concepts presented here are also applicable to serving men. Additionally, Chapter 5 focuses specifically on the Father of the Baby. The curriculum throughout this resource is applicable to both male and female Pregnancy Decision Coaches. § While the curriculum uses the terms Pregnancy Decision Coach or coach exclusively, each center has discretion to use alternative titles for those that serve at the center. For example, “Mentor,” “Patient Consultant,” or “Client Advocate” are titles which could be used to describe someone who provides pregnancy decision coaching at your center. § The curriculum is laser-focused on the skills needed to help those most at-risk for experiencing abortion make wise and informed decisions regarding their pregnancy and their future. While many of the skills taught apply to serving clients beyond the pregnancy decision, the curriculum is not a comprehensive training tool for all aspects of pregnancy center operations. § The curriculum acknowledges that all human life begins at conception and is worthy of protection. § The curriculum recognizes the incredible influence of men in the decision-making process and the important roles of fathers and husbands. § The curriculum presents marriage as a life-affirming option but understands that not all clients are in a place to be responsible parents or spouses. Nonetheless, marriage is presented as a worthy, healthy, and God-honoring goal for families. § The curriculum recognizes the transformative power of the Gospel of Jesus Christ and the importance of sharing the salvation message with

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clients of pregnancy centers. Beyond general guidelines, the curriculum does not include evangelism training. It is recommended that your center provides broader spiritual care training as a supplement to this curriculum. § Regarding abortion education, the curriculum recognizes: 1) graphic depictions of abortion should be avoided when exploring abortion with clients, 2) no client should ever be pressured or coerced to view abortion education materials, and 3) abortion education should always be based on accurate, current, and medically-sourced information that has been approved by a physician prior to use by the center. § The curriculum relies heavily on sourced materials and includes citations when appropriate. § The curriculum recognizes the autonomy of each pregnancy center and respects that each center has policies and procedures in place in regards to pregnancy center operations. Therefore, whenever applicable, the material will refer to the center’s leadership and policies. § The curriculum is not a comprehensive onboarding tool for Pregnancy Decision Coaches. Care Net recommends that Trainees complete the center’s application process followed by an “on-the-job” orientation period to include further role playing opportunities with appropriate observation, feedback, and supervision before the Trainee is permitted to see clients.

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Training Curriculum for Pregnancy Decision Coaching

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Table of Contents 01

CHAPTER 1: FOUNDATIONS

19

CHAPTER 2: QUALIFICATIONS & COMMITMENTS

39

CHAPTER 3: LOOKING FOR OPPORTUNITIES FOR SPIRITUAL CONVERSATIONS

2.1 Your Title as You Serve 2.2 The Foundational Qualification 2.3 Essential Traits of a Pregnancy Decision Coach 2.4 The Thinking Self v. The Feeling Self 2.5 Client-Focused Ministry 2.6 Goals v. Desires 2.7 Personal Commitments 2.8 Qualification Concerns

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19 21 23 25 27 29 31 35

1.1 The History of Abortion in America 1.2 Protecting All Human Life: The Biblical Foundation 1.3 Conflicting Worldviews 1.4 A Compassionate Response 1.5 The Spiritual Consequences of Abortion 1.6 Biblical Values 1.7 Blind Spots

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1 5 9 11 13 15 17

39 41 43 47 49

3.1 The Importance of the Gospel 3.2 Your Role in Sharing the Gospel 3.3 Let’s Talk Evangelism 3.4 Tips for Sharing Spiritual Truths 3.5 Connecting the Client to the Church

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CHAPTER 4: THE PREGNANT CLIENT

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CHAPTER 5: THE FATHER OF THE BABY

51 53 55 57 59 61 69 73 75 79 85 89

4.1 Our Primary Focus 4.2 Ministry Mindset 4.3 Your Perspective/Her Reality 4.4 Her Feelings 4.5 Influences and Pressures 4.6 Millennials, Generation Z, and Generation Alpha 4.7 LGBTQ+ Community 4.8 Serving the LGBTQ+ Client 5.1 Why The Father of the Baby is So Important 5.2 Welcoming Him Into the Decision 5.3 Meeting His Vulnerabilities 5.4 Building Up Couples Together and Modeling God’s Vision for Family

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93

CHAPTER 6: COACHING THE CLIENT IN CRISIS

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CHAPTER 7: EFFECTIVE COMMUNICATION

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CHAPTER 8: PREGNANCY EDUCATION

119 121 123 127 131 133 135

7.1 Connection 7.2 Communication Basics 7.3 Active Listening 7.4 Interpretive Listening 7.5 Good Questions 7.6 Constructive Feedback 7.7 “Care-Frontation”

8.1 Guidelines for Sharing Medical Information 8.2 Female Reproduction & The Menstrual Cycle 8.3 Fertilization and Implantation 8.4 Pregnancy Tests 8.5 Signs and Symptoms of Pregnancy 8.6 Fetal Development

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139 141 143 145 147 149

6.1 What is a Crisis?

6.2 The Opportunity in a Crisis 6.3 The Steps of Crisis Intervention 6.4 Adverse Situations 6.5 Child Abuse and Neglect 6.6 Intimate Partner Violence 6.7 Suicide 6.8 Sexual Assault and Rape 6.9 Human Trafficking 6.10 Managing Crisis 6.11 Compassion Fatigue 6.12 When a Client Chooses Abortion

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93 95 97 99 101 103 107 109 111 113 115 117

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CHAPTER 9 : ABORTION EDUCATION

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CHAPTER 10: LIFE-AFFIRMING ALTERNATIVES

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CHAPTER 11: COACHING THE AT-RISK CLIENT

155 157 161 163 165 167 169 171 173 175 177 179 181 183 185 197

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9.1 Introduction to Abortion Education 9.2 The Facts on Medical Abortion 9.3 First Trimester Surgical Abortion 9.4 Second Trimester Surgical Abortion 9.5 Late-Term Abortion 9.6 Immediate Physical Risks and Potential Complications of Abortion 9.7 Long-Term Risks Associated with Abortion 9.8 Abortion and Breast Health 9.9 Abortion and Future Pregnancies 9.10 Reasons Women Choose Abortion 9.11 Spiritual Impact of Abortion 9.12 Compassionately Presenting Medical Content 9.13 Abortion Review 10.1 Overview 10.2 The Three Alternatives 11.1 Defining “At-Risk”

Training Curriculum for Pregnancy Decision Coaching

199 201 203 205 207 209 211 213 215 217 218 219

11.2 A Commitment to Care and Competence 11.3 Permission-Based Care 11.4 Serving as a First Responder 11.5 Why Women Choose Abortion 11.6 Decision Making 11.7 Coaching Essentials 11.8 Coaching Boundaries 11.9 Coaching a Client with an Abortion Story 11.10 Coaching an At-Risk Client Over the Phone 11.11 Let God Be God 11.12 Role Play Scenarios 11.13 A Look at the Initial Client Appointment

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CHAPTER 12: EMPOWERING THE NEGATIVE TEST CLIENT

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CHAPTER 13: GET READY TO SERVE

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ENDNOTES

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13.1 Concerns Addressed 13.2 Boundaries: The Good Samaritan 13.3 Love and Serve Others 13.4 The Application Process 13.5 Called, Loved, and Kept Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 8 Chapter 9 Chapter 10 Chapter 11

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241 242 243 244 247 248 249 252 265 266

12.1 Speaking the Truth in Love 12.2 Practical Questions/Tips 12.3 Starting Over 12.4 Confrontation

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Chapter

Foundations

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1.1 THE HISTORY OF ABORTION IN AMERICA During most of our nation’s history, abortion was prohibited as the wrongful taking of innocent life. As the number of abortions increased with the growth of large cities in the mid-1800s, state legislatures began passing bans and other restrictions on abortion. By the end of the 19th century, nearly every state had laws prohibiting abortion.1,2

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As recently as a century ago, many early feminist groups, medical associations, and media outlets stood against the practice of abortion. In the late 1800s, mainstream newspapers like the New York Times waged campaigns to expose the horrors of abortion.3 Early feminists, such as Susan B. Anthony and Elizabeth Cady Stanton, condemned abortion as a social evil that victimized women. The professional medical community actively lobbied for the strong anti-abortion legislation of the 1800s.

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Fast forward to the middle of the 20th century, when several national developments contributed to legalized abortion.4 The sexual revolution of the 1960s had a significant impact on American society and on the Justices of the U.S. Supreme Court. Several of the Justices were personally affected by the sexual revolution— with instances of unwed pregnancies or abortion in their family or personal experience, including Justices Blackmun, Powell, and Marshall.5

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The sexual revolution also fed the drive for “population control,” which was a major political issue of the late 1960s. Population control was exemplified in President Nixon’s address to the nation in July 1969 and in his creation of a presidential commission on Population and the American Future. This commission released a report endorsing abortion for population control in March 1972, just as the Justices were drafting their opinions. The Justices endorsed a right to contraception in 1965 and expanded that right in 1972. Some of the Justices saw abortion as a logical next step and a reasonable solution to the “population crisis.”

Other national developments that contributed to legalized abortion included “The Pill” (oral hormonal contraception), which came on the market in 1961, and the endorsement of abortion rights by various elites in American society (including the media, the American Law Institute, the American Medical Association, and state legalization between 1967 and 1970). By 1972, several Justices thought that they were leading a cultural wave and that their decision was supported by public opinion.

At the state level, abortion rights also began to gain a foothold in the late 1960s. Until 1967, almost all states prohibited abortion except to save the life of the mother. States first began to openly legalize abortion through legislation in 1967. Between 1967 and 1970, some 13 or 14 states legalized abortion in certain circumstances, though none defined access to abortion as broadly as the Supreme Court did in its eventual decision.

The Supreme Court’s decision in Griswold v. Connecticut in 1965 created a right to contraception. Abortionrights advocates saw Griswold as the judicial means by which to argue for a constitutional right to abortion.

After 1968, cases to strike down the abortion laws were filed in more than 20 states; Roe v. Wade (Texas) and Doe v. Bolton (Georgia) were two that eventually got to the Supreme Court. However, the Justices did not initially decide to hear those two cases in 1971 to address the abortion issue, per se. Instead, they decided to hear them to address a rather mundane procedural issue.

Then, in September 1971, a crisis erupted in the Supreme Court when two justices, Hugo Black and John Harlan, abruptly retired because of ill health. That change reduced the number of Justices to seven, flipped the TRAINEE HANDBOOK • CHAPTER 1

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balance of the Court, and empowered a temporary majority of four Justices who supported abortion rights.

Then the Court decided to use the two cases to focus on whether abortion was a constitutional right or not, thus affecting abortion laws across the country.

Norma’s Case 6 In 1970, while living in Dallas, Texas, a young, unmarried mother named Norma McCorvey found herself pregnant. She already had two children who she had surrendered to the care of others. She did not want a third child. She wanted an abortion.7 Norma was referred to two young attorneys named Sarah Weddington and Linda Coffee. Norma eventually became “Jane Roe” in the infamous case of Roe v. Wade.

Although a few states had legalized abortion, most still imposed restrictions on it. Texas law permitted abortion only in cases when it was necessary to save the life of the mother. When Norma arrived at their office, Weddington and Coffee were already working on a case to have the Texas abortion law declared unconstitutional.8 Weddington and Coffee knew that a Supreme Court decision to strike down Texas’ abortion ban would open the door to striking down similar laws in all other states.

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To succeed in striking down Texas’ abortion law, Weddington and Coffee needed a client they could claim was harmed by the law. In a sworn affidavit, Norma falsely claimed that her pregnancy had resulted from a gang rape.9 This claim was vital to the case because Texas, like most other states, did not allow abortions when pregnancies resulted from rape. Norma also claimed that she had unsuccessfully sought the help of several physicians to perform an abortion when she had, in fact, gone only to one clinic that was closed at the time of her visit.10 Nevertheless, the fabrication placed Norma’s case in an extreme context, thus making it more likely to invoke sympathy for her situation.

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In January 1973, the United States Supreme Court issued its 7-2 ruling in favor of Jane Roe Norma McCorvey, thus declaring Texas’ law unconstitutional. The court ruled that a woman had a fundamental and constitutionally protected right to privacy under the due process clause of the 14th Amendment, which extended to decisions related to abortion. The ruling affected state laws banning abortion in over 40 states and legalized abortion in the U.S.11 This decision included two basic rulings:

1. A woman’s constitutional right to privacy includes the right to determine the outcome of her pregnancy.

2. An unborn child is not a “person” within the meaning of the Constitution.

The Casey Case In 1992, the Supreme Court ruled 5 to 4 in Planned Parenthood v. Casey to uphold Roe. This decision was a great disappointment for the pro-life movement. With the appointment of new and more conservative Supreme Court Justices in the 1980s and early 1990s, many people in the pro-life movement hoped that there would be enough votes in the Court to reverse Roe. Instead, the Court in Casey cited the need to follow established precedents and upheld its earlier decision.

Justice Sandra Day O’Connor offered the following rationale for continuing to uphold Roe: “[F]or two decades of economic and social developments, people have organized intimate relationships and made choices that define their views of themselves and their places in society, in reliance on the availability of abortion in the event that contraception should fail. The ability of women to participate equally in the economic and social life of the nation has been facilitated by the ability to control their reproductive lives.”12 TRAINEE HANDBOOK • CHAPTER 1

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Nonetheless, Casey opened a small window of opportunity by affirming a state’s legitimate interest to protect the health of women and unborn life so long as the law in question does not impose an “undue burden” on a woman’s right to seek an abortion. As a result, the pro-life movement implemented a strategic plan, originating with groups like Americans United for Life, to place restrictions on abortion through state-based legislation. This strategy saw success with some 300 pro-life laws enacted across the United States from 2011 through 2014.

The Gonzales v. Carhart Case

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In 2007, in Gonzales v. Carhart, the U.S. Supreme Court gave the pro-life movement a victory when it upheld the federal ban on partial-birth abortion. The Court found that the State has a legitimate interest in protecting unborn life as well as the health of a woman. The Court did not, however, reverse Roe because of a concern expressed by Justice Anthony Kennedy that women have come to rely on abortion as an alternative to failed contraception, a legal principle called the “reliance interest.” The Norma McCorvey with attorney Sarah Weddington “reliance interest” is a legal doctrine that the Supreme Court wrote prohibiting the Supreme Court from reversing Roe v. Wade because women had come to rely on abortion to maintain their place in society.

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Although many circumstances have led to the development of legalized abortion in our nation, the Supreme Court’s Roe v. Wade decision in 1973 was the watershed decision that drastically changed our nation. As a result of the Roe v. Wade decision, the United States went from a nation that prohibited abortion as the wrongful taking of innocent life to a nation where a woman can get an abortion through all nine months of pregnancy for any reason. This has resulted in over one million abortions performed each year. As Christians, we pray for an end to legalized abortion, but we recognize that currently, and in the foreseeable future, abortion is the law of our land. Nevertheless, we must always remember that, as followers of Jesus Christ, we are called to understand the sanctity of every human life—born and unborn—and to know that every one of those lives is worthy of protection.

The Dobbs v. Jackson Women’s Health Organization Case On June 24, 2022, the Supreme Court issued its landmark ruling in Dobbs v. Jackson Women’s Health Organization13, overruling Roe v. Wade, Planned Parenthood of Southeastern Pennsylvania v. Casey, and nearly fifty years of federal constitutional travesty that manufactured a woman’s right to abort her unborn child.

Justice Alito summarized: “We hold that Roe and Casey must be overruled. The Constitution makes no reference to abortion, and no such right is implicitly protected by any constitutional provision . . . It is time to heed the Constitution and return the issue of abortion to the people’s elected representatives.” 14 The Court wrote, “Roe was egregiously wrong from the start. Its reasoning was exceptionally weak, and the decision has had damaging consequences. And far from bringing about a national settlement of the abortion issue, Roe and Casey have enflamed debate and deepened division.” 15 Abortion policy now depends upon the laws of each state. 16

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1.2 Protecting All Human Life: The Biblical Foundation he Bible is clear not only on the sanctity of life in general, but also on unborn human life. Consider the following scriptures as you focus on the Biblical foundation of life and our role in protecting it.

GROUP 1 Psalm 139:13-16 For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.

David acknowledges that God “knit” him together in his mother’s womb and that, as a result, he is “fearfully and wonderfully made.” God is our creator and gives each person life.

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Psalm 51:5 Surely I was sinful at birth, sinful from the time my mother conceived me.

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David repents of his sin of adultery with Bathsheba and acknowledges his participation in sin from his conception. He states that, as an unborn child, or “fetus,” he stood before God as a sinner because of the sinful nature Adam had passed down.

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Job 10:8-12 “Your hands shaped me and made me. Will you now turn and destroy me? Remember that you molded me like clay. Will you now turn me to dust again? Did you not pour me out like milk and curdle me like cheese, clothe me with skin and flesh and knit me together with bones and sinews? You gave me life and showed me kindness, and in your providence watched over my spirit.

Like David, Job speaks of God being intimately involved in his life from the time he was conceived.

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Genesis 25:23 The Lord said to her,“Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

Jeremiah 1:4-5 The word of the Lord came to me, saying, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.”

Isaiah 49:1-2, 5 Listen to me, you islands; hear this, you distant nations: Before I was born the Lord called me; from my mother’s womb he has spoken my name. He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver. And now the Lord says— he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength.

Galatians 1:15-16 But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.

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God deals with human beings as creatures made in His image, and He determines His plan for them before they are formed in the womb.

Matthew 1:18-20 This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit. Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit.

Luke 1:39-45 At that time Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah’s home and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: “Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that the Lord would fulfill his promises to her!”

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The first celebration of the coming of the Messiah was initiated by John, an unborn child. In the New Testament, God’s concern for humankind intensifies to the point of identification. In the incarnation of Jesus Christ, God becomes man. His incarnation begins with His conception. When Mary, who has just become pregnant with Jesus, comes to see Elizabeth, who is six months pregnant with John the Baptist, Elizabeth acknowledges that Mary is the mother of her Lord (Jesus). John leaps for joy in her womb. His joy is the result of being filled with the Holy Spirit before birth (see Luke 1:15), which is a supernatural event. But the fact that John could experience an emotion such as joy is not a miracle from the standpoint of prenatal development.

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Genesis 16: 7 - 13 The angel of the Lord found Hagar near a spring in the desert; it was the spring that is beside the road to Shur.

And he said, “Hagar, slave of Sarai, where have you come from, and where are you going?” “I’m running away from my mistress Sarai,” she answered. Then the angel of the Lord told her, “Go back to your mistress and submit to her.” The angel added, “I will increase your descendants so much that they will be too numerous to count.”

The angel of the Lord also said to her:“You are now pregnant and you will give birth to a son. You shall name him Ishmael,for the Lord has heard of your misery. He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers.” She gave this name to the Lord who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”

Hagar experiences a difficult pregnancy. An angel of the Lord helps and comforts her. Despite the sinful circumstances surrounding her son’s conception, Hagar learns she is seen by God, and her son will play a significant role in human history.

It is exciting to be reminded of God’s plan for humanity. From Genesis to Revelation He clearly shows us that we are made in His image, He loves and values each of us, and even before we were conceived He has a purpose for our life.

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1.3 Conflicting Worldviews There are two conflicting ethics, or worldviews, that are at the core of the debate on the value of human life. The first one is called the “Sanctity of Human Life” Ethic, which was discussed in the earlier section. This ethic says that all human life has absolute value based on the fact that God created man in His own image.

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The other ethic is called the “Quality of Human Life” Ethic. This ethic purports that human life has relative value. The relative value can be based on the quality of life a person might have, such as one negatively affected by the presence of a birth defect, the potential to develop a genetically linked disease, or the risk of living in poverty. It can also be based on the perceived effect of a child’s birth on the parents, such as hindering the mother’s career or education (e.g., she has to drop out of school to care for the child). It can also be based on what society determines is important, such as cultures that emphasize a preference for one sex over the other.

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Many women and men considering abortion will be focused on the pregnancy’s perceived effect on the mother, father, child, or all. The key word is “perceived.” While a woman or man can’t predict what’s in store for their child or the impact of the birth of their lives, they often focus on potential poor outcomes rather than good ones. That said, as you begin to serve clients, it will help you to approach your work from the perspective of the “Sanctity of Human Life” Ethic, specifically communicating to clients their absolute value based on the fact that they are created in God’s image, as well as the unborn child’s absolute value.

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1.4 A Compassionate Response More than five decades have passed since Roe v. Wade was decided. Today, in the United States, we observe the following consequences: each year, about one million abortions are performed. Even after the overturning of Roe, it was estimated over one million abortions were provided by clinicians in states without total bans. This number doesn’t take into account the counts of self-managed abortions.17 How, as Christians, should we confront this tragedy of abortion? As Jesus carried out His public ministry, He focused on the needs of hurting people. It is notable that even though the Jewish people faced great hardships under the Roman occupation, Jesus never exerted political influence to usher in the Kingdom of God. From the Gospel accounts, it appears that Jesus never lobbied for political reform, nor did He endorse rival candidates to the corrupt Roman occupiers. Instead, He consistently ministered on a one-to-one basis to the needs of broken people. This compassionate love has changed countless hearts and minds over the ages.

This does not mean that political solutions are inappropriate in confronting abortion. Scripture clearly teaches that God desires men and women to rule with just laws that protect the innocent. Therefore, Christians must continue to pray and act to change the morally bankrupt laws that leave our unborn children without protection.

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Until abortion becomes illegal and unthinkable, a great injustice will continue to be perpetrated upon our society. But a pregnancy center ministry transcends these political solutions. The pregnancy center ministry is rooted in the compassion and love of Jesus Christ. It is not about changing laws, nor is it even ultimately about saving babies.

Compassion, Hope, & Help training addresses the needs of individual women and men. It is about sharing the Gospel and empowering people to make positive, life-affirming choices. When hurting women and men encounter Jesus Christ in the midst of their crises, their lives are forever changed.

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The scriptural foundation for the sanctity of human life and the sharing of the Gospel is the foundation of the pregnancy-center ministry. The pregnancy center exists to meet the needs of women and men—and often the people who are significant in their lives—as they make pregnancy decisions. These needs may be physical, emotional, and/or spiritual. Often, separation from Christ is the root of their needs. As you encounter these people, it is important for you to see them through the eyes of Christ. To see them in this way, you must first have a relationship with Jesus. Take a moment to reflect on your own relationship with Christ, giving thanks for the gift of eternal life through Him. As Christians, we are vessels that God uses to make Himself known to those who hurt and are in need of Him. When we surrender ourselves to be used by God, He will use us to minister to others. This mindset is at the very heart of this ministry and training.

The work we do in the pregnancy center must come from a motivation of love, accompanied by an attitude of Christlike service. Serving clients with compassion and hope is the best way to demonstrate this attitude.

There are three biblical reasons that will help you assess your commitment to the pregnancy center.

The first reason is we are called to “Love our Neighbor.”

Matthew 22:36-40 Teacher, which is the greatest commandment in the Law? Jesus replied: Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.

When Jesus was asked about the two greatest commandments, his response probably shocked his questioners.

He didn’t say “obey Moses’ law” or even “pay your taxes.” Although Jesus did keep the law and taught his followers to pay tribute to Caesar, his focus was elsewhere. “Love God first,” he said, “and also love your neighbor as yourself.”

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Serving at a pregnancy center is a tangible and practical way to love your neighbor. In communities, neighbors make pregnancy decisions, often with little or no outside guidance, practical support, or accurate information about the risks of their choices.

The second biblical reason is to practice “True Religion.”

James 1:27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

Oftentimes, when people think of religion, they think of a set of morals. When they think of a religious person, it is often of someone who has it all together in life (or at least pretends to) and judges others.

God’s idea of true or perfect religion, however, is ministering to people who are isolated and distressed, speaking up for the voiceless, and honoring God with our choices in life. Interestingly, James specifically addresses “orphans and widows in their distress.” In today’s culture, orphans can be described as children without fathers and widows as women without husbands. Pregnancy center workers are called to serve both.

The third biblical reason is that we are “Created to do good.”

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Ephesians 2:10 For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.

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If we are called to serve in the pregnancy center, we can be sure that this service is among the good works that God wants us to do. God equips those He calls, and as we serve, we gain encouragement, faith, and strength for future service.

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Working at a pregnancy center is one of many ways Christians live out their purpose. We can “do good” to all kinds of people through the center: those who share our faith in Jesus and those who do not; those who make a positive pregnancy decision and those who have had abortions. When we serve people who are lonely, homeless, desperate, afraid, and forgotten, we serve our Lord, Jesus Christ.

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1.5 The Spiritual Consequences of Abortion Research supports the notion that an abortion decision can negatively affect many areas of a woman’s, and even a man’s, life. In future sessions, you will learn a great deal about the physical, emotional, and even relational consequences of an abortion choice. While not studied as widely, it makes sense that abortion would also have an impact on a person’s relationship with God, especially if that person recognizes and embraces their spiritual self and their relationship with a Creator.

Sometimes people are affected spiritually immediately after an abortion, when guilt, shame, or other emotions or feelings remind them that they have violated their own faith, beliefs, or values. It can also affect them years later, perhaps after they have had a spiritual awakening or transformation and come to recognize God’s sovereignty and the high value He places on all life, including the unborn. There are also others who may experience guilt and shame, or other negative spiritual consequences because they participated in someone else’s decision to abort.

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Regardless of the situation, there is good news! People who have already experienced abortion in some manner can receive God’s healing and forgiveness. They should always be reminded that abortion is not an unforgivable sin. In fact, the Bible reminds us, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1 John 1:9)

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If a person is interested in healing from a past abortion, most Care Net affiliate centers offer post-abortion recovery programs.

For people who have not experienced abortion but are considering it as an option, education should include a discussion surrounding the potential consequences. Some people may want to talk about abortion on a spiritual level, while others will not. There is a spiritual side to abortion that should be considered, nonetheless.

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Pregnancy Decision Coaches are given an incredible opportunity to help women and men explore how their spiritual beliefs can inform their pregnancy decisions. (More on talking to people about the consequences of abortion will be presented in Chapter 9: Abortion Education.)

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1.6 Biblical Values What does the word “values” mean to you?

__________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________ As Christians, we talk about biblical values communicated through the Bible. These are different from personal values that might have no connection to the Bible.

What are examples of personal values?

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Biblical values are also different from cultural values. Everyone has personal and cultural values, but to be an effective Pregnancy Center Coach, you must rely on biblical values that transcend personal and cultural values.

What are examples of cultural values?

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Here are some great examples of scriptures containing biblical values:

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“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

Against such things there is no law.” (Galatians 5:22-23) “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness, and patience. Bear with each other and forgive whatever grievances you have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.” (Colossians 3:12-14) “And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching. (Hebrews 10:24-25) “Now to each one the manifestation of the Spirit is given for the common good. The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable.” (1 Corinthians 12:7, 12, 21-22) Ask God to help you grow deeper in all these values as you begin your pregnancy center ministry work.

Did the inclusion of any one or more of the values surprise you and, if so, why?

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Which of the values do you need to work on the most?

__________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________ Which of the values might be the most difficult for you to display if you encounter a particularly challenging person facing a pregnancy decision?

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1.7 Blind Spots A blind spot is simply an obstruction to full vision. In terms of ministry work, a blind spot can cause you to not fully see God’s plans or His intentions, which will interfere with or hinder ministry service.

People work or volunteer their time for many causes and organizations and for many different reasons. Yet what motivates a person to serve is deeply important. Effective service at a pregnancy center happens in the “sweet spot” (as opposed to a blind spot) where our actions are rightly motivated.

In other words, why we do something matters as much as what we do. It is important to remember that a right action, undertaken for a wrong reason, could easily be a blind spot. Similarly, a wrong action, done for a right reason, is equally wrong and could also be a blind spot.

Some common ministry blind spots are: 1. Trying to find your identity in ministry.

2. Looking for approval and validation from other people, including clients.

3. Trying to own or control the direction of the ministry.

What are some other blind spots people working at a pregnancy center could have?

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__________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________ A person can easily turn working at the center from an act of service that honors God and is helpful to others to an act of self-service that draws attention to a person’s own performance.

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As followers of Jesus Christ, we know that even our best actions are never completely righteous. We also know that God’s redemptive power is strong enough to bring good out of even the worst choices. These truths are encouraging when we consider how imperfect our actions and motivations can be.

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A bad reason for serving might be: “I know the truth about abortion: it kills innocent babies, and I’m going to make sure everybody I meet understands this!”

A good reason could be: “I had an abortion and want to help others make life-affirming decisions” or “To encourage and help people make an informed pregnancy decision.”

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