POPULARITY
3 episodes with unborn the pro life movement before roe
The Ride Home with John & Kathy! Buckle in for a Tuesday full! Like… Unequally Yoked: how couples navigate when one attends or believes and the other isn't interested ... GUEST Rev Kurt Bjorklund ... Senior Pastor, Orchard Hill Church Milestones we can celebrate ... GUEST Anna Broadway ... author of “Sexless in the City: A Memoir of Reluctant Chastity” ... She's currently working on a book based on her singleness research Can You Be Born Again Without ‘Feeling' It? ... GUEST Daniel K. Williams ... prof of history at the Univ of West Georgia and author of “Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade” We apologize for any live listeners, we had a power surge that knocked out our in studio microphones. so the end of the show did not go as planned. Plus Does This Make Sense? And more! Thanks for riding with us on The Ride Home with John & Kathy.See omnystudio.com/listener for privacy information.
The Ride Home with John & Kathy! Buckle in for a Tuesday full! Like… Unequally Yoked: how couples navigate when one attends or believes and the other isn't interested ... GUEST Rev Kurt Bjorklund ... Senior Pastor, Orchard Hill Church Milestones we can celebrate ... GUEST Anna Broadway ... author of “Sexless in the City: A Memoir of Reluctant Chastity” ... She's currently working on a book based on her singleness research Can You Be Born Again Without ‘Feeling' It? ... GUEST Daniel K. Williams ... prof of history at the Univ of West Georgia and author of “Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade” We apologize for any live listeners, we had a power surge that knocked out our in studio microphones. so the end of the show did not go as planned. Plus Does This Make Sense? And more! Thanks for riding with us on The Ride Home with John & Kathy.See omnystudio.com/listener for privacy information.
Disciple Up # 289 Where Did American Christmas Traditions Come From? By Louie Marsh 12-21-2022 Older Christmas Episodes You Might Want to Listen to: 34 – What is Christmas All About 87- The non-Pagan Roots of Christmas 88 – Christ IS In X-Mas https://broward.us/2022/12/14/unitarians-and-episcopalians-created-american-christmas/ Unitarians and Episcopalians Created American Christmas But evangelicals have rightly made it more gospel centered. DANIEL K. WILLIAMS | DECEMBER 14, 2022 Conservative evangelical Christians have sometimes been eager advocates of the modern campaign to “keep Christ in Christmas” and preserve the traditional religious meaning of the holiday. There's one major problem with this campaign: The original religious message behind the American Christmas was not evangelical at all. Instead, it was the creation of Unitarians, Episcopalians, and other liberal Protestants who had little interest in several key tenets of the evangelical understanding of the gospel. Those of us who are evangelical in our faith can still have a merry Christmas. But if we want to do so in a way that foregrounds the gospel, we may have to discover a new approach to the holiday that does more than simply preserve the old. …As Penne Restad describes in Christmas in America: A History, early 19th-century New England Congregationalist children whose parents ignored Christmas marveled when the Episcopalians in their towns wrapped their church buildings in garlands of greenery and gathered to sing on Christmas morning. Some of them expressed a longing for a little of this Christmas cheer. The yearning became more acute when German Lutheran immigrants brought new Christmas traditions to America—especially the Christmas tree and Santa Claus. …Evangelicals who believe in the gospel of the Incarnation cannot therefore find much comfort in public campaigns to replace “Happy Holidays” with “Merry Christmas” or set up creches in the town square. What we need is not a return to the 1950s or even the Victorian era but rather a recovery of wonder at the incarnate God coming to earth in the form of a baby in order to save humanity. Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade.
Why We Need Silence What Habakkuk Teaches Us About Being Quiet - Guest: Sarah J. Hauser is a writer and speaker living in the Chicago suburbs with her husband and four kids. She shares biblical truth to help others find nourishment for their souls. She is the author of All Who Are Weary: Finding True Rest by Letting Go of the Burdens You Were Never Meant to Carry. GUEST Toni Turner ... Pittsburgh-based pastor, counselor & teacher from The Gracism Task Force. Unitarians and Episcopalians Created American Christmas But evangelicals have rightly made it more gospel centered. Guest: Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade. On Franco Harris - Guest: Craig Wolfley – 12-year NFL veteran, broadcaster, Member of the game day network broadcast team.See omnystudio.com/listener for privacy information.
Why We Need Silence What Habakkuk Teaches Us About Being Quiet - Guest: Sarah J. Hauser is a writer and speaker living in the Chicago suburbs with her husband and four kids. She shares biblical truth to help others find nourishment for their souls. She is the author of All Who Are Weary: Finding True Rest by Letting Go of the Burdens You Were Never Meant to Carry. GUEST Toni Turner ... Pittsburgh-based pastor, counselor & teacher from The Gracism Task Force. Unitarians and Episcopalians Created American Christmas But evangelicals have rightly made it more gospel centered. Guest: Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade. On Franco Harris - Guest: Craig Wolfley – 12-year NFL veteran, broadcaster, Member of the game day network broadcast team.See omnystudio.com/listener for privacy information.
3 Principles for Settling Political Spats in the Church When we see civic engagement as a limited strategy rather than a source of moral identity, we're better equipped to reach across the partisan aisle. Guest: Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade. GUEST Father Tom Soroka ... pastor of St. Nicholas Orthodox Church, Mckees Rocks, PA. Untrustworthy: The Knowledge Crisis Breaking Our Brains, Polluting Our Politics, and Corrupting Christian Community - Bonnie Kristian is the author of Untrustworthy: The Knowledge Crisis Breaking Our Brains, Polluting Our Politics, and Corrupting Christian Community (2022) and A Flexible Faith: Rethinking What It Means to Follow Jesus Today (2018). As a deputy editor and acting editor-in-chief at The Week, Bonnie writes and edits opinion pieces on foreign policy, religion, criminal justice, urbanism, civil liberties, electoral politics, and more. Her column, "The Lesser Kingdom," appears in print and online at Christianity Today. Her work has also been published at outlets including USA Today, Defense One, the Los Angeles Times, CNN, Politico, Time, Reason, National Interest, and The American Conservative. A graduate of Bethel Seminary, she lives in Pittsburgh with her husband and twin sons.See omnystudio.com/listener for privacy information.
3 Principles for Settling Political Spats in the Church When we see civic engagement as a limited strategy rather than a source of moral identity, we're better equipped to reach across the partisan aisle. Guest: Daniel K. Williams is a professor of history at the University of West Georgia and the author of Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade. GUEST Father Tom Soroka ... pastor of St. Nicholas Orthodox Church, Mckees Rocks, PA. Untrustworthy: The Knowledge Crisis Breaking Our Brains, Polluting Our Politics, and Corrupting Christian Community - Bonnie Kristian is the author of Untrustworthy: The Knowledge Crisis Breaking Our Brains, Polluting Our Politics, and Corrupting Christian Community (2022) and A Flexible Faith: Rethinking What It Means to Follow Jesus Today (2018). As a deputy editor and acting editor-in-chief at The Week, Bonnie writes and edits opinion pieces on foreign policy, religion, criminal justice, urbanism, civil liberties, electoral politics, and more. Her column, "The Lesser Kingdom," appears in print and online at Christianity Today. Her work has also been published at outlets including USA Today, Defense One, the Los Angeles Times, CNN, Politico, Time, Reason, National Interest, and The American Conservative. A graduate of Bethel Seminary, she lives in Pittsburgh with her husband and twin sons.See omnystudio.com/listener for privacy information.
The word consider derives from Latin considerare, “to look at closely, observe.” Con means “with, together,” and sidus refers to “heavenly body, star constellation.” Observing the marvel of the stars with another is very different from engaging in conflict, “to contend, fight, or struggle.” Conflict summons rigid polarities: for or against, right or wrong, and winning or losing. Significant issues like abortion test our ability to tolerate ambiguity and anxiety without activating the polarizing defenses of judging, moralizing, or demonizing the other. Pregnancy, the archetype of potential life, carries profound emotions--and the shadow of what could be is limitation. Lack of internal or external resources limits our ability to birth many of life's potentials. Bowing to life's limitations also holds potential for conceiving new life. Here's the dream we analyze: “I am in a dressing room/anteroom getting ready for my wedding. My mother steps in and makes some critical remark to me…something along the lines of “you're never ready on time” or “you always leave things for the last minute.” Then she exits, leaving me alone with my father. We are getting ready together for the wedding. I ask him what all the guests are going to do while they're waiting for us, and he reassures me that the rabbi of my synagogue will keep everyone entertained while we get ready. I then hear the rabbi leading all the guests in Jewish songs from outside. Back in the dressing room, my father and I are putting on tuxedos. I take out a box of studs for the tuxedo shirt and lay them out across some kind of table with a soft surface (like a little bed or mattress). The golden studs are spread out across this surface, and I begin to sift through them, but I'm unable to distinguish which studs belong to me and which ones belong to my father -- they look identical. I examine them in the palm of my hand and grow frustrated, being unable to pick out which one is which. Then I realize that I am not clean-shaven -- I have the same stubble that I currently have in my waking life -- and grow even more frustrated, feeling a sense that my parents never leave me enough time to get the things done that I need to get done. Then I wake up, asking myself: Why am I blaming my parents for my own time management problems?” REFERENCES: Katie Watson. Scarlet A: The Ethics, Law and Politics of Ordinary Abortion. https://www.amazon.com/dp/0190051728/ref=cm_sw_em_r_mt_dp_3Q7EQVAVDHD0P85C2ZZ4 Jonathan Haidt. The Righteous Mind: Why Good People Are Divided By Politics and Religion. https://www.amazon.com/dp/0307455777/ref=cm_sw_em_r_mt_dp_G79D9A2H4D384SDT8QVA Daniel K. Williams. Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade. https://www.amazon.com/dp/0190053321/ref=cm_sw_em_r_mt_dp_R1DFMY0C5YZW30F4W4T9 Sarah Hrdy. Maternal Instincts & How They shape the Human Species. https://www.amazon.com/dp/0345408934/ref=cm_sw_em_r_mt_dp_J5M6DPS90SQ71WHWAGXC Diana Greene Foster. The Turnaway Study: Ten Years, A Thousand Women, and the Consequences of Having—or Being Denied—An Abortion. https://www.amazon.com/dp/1982141573/ref=cm_sw_em_r_mt_dp_B8F181E6ZEZTVDRDCG7H Edward Edinger. Ego & Archetype. https://www.amazon.com/dp/087773576X/ref=cm_sw_em_r_mt_dp_BY4RK04790ZKXVHPMVV7 GIVE US A HAND! Become our patron: https://www.patreon.com/ThisJungianLife RESOURCES: Learn to Analyze your own Dreams: https://thisjungianlife.com/enroll/
At long last, Matt and Sam dive into the origins of the Christian right—a complicated tale often flattened by contemporary debates. What was the history of Christian anti-abortion activism before Roe, and how soon after the landmark Supreme Court decision did conservative Christians coalesce around the abortion—and other issues—to become the political force we know today? What did it take to get Catholics and evangelicals to join forces, and what were the barriers to them coming together, especially given the history of anti-Catholicism in the United States? And how did all this help reshape the GOP into a vehicle for anti-abortion politics, given that such a scenario was not fated on the eve of Roe? Your hosts take up these questions and more, stopping in the early 1990s—when they'll pick up with the story in the third and final episode in the series.Sources and Citations:Randall Balmer, "The Religious Right and the Abortion Myth," Politico Magazine, May 10, 2022Neil J. Young and Gillian Frank, "What Everyone Gets Wrong about Evangelicals and Abortion," Washington Post, May 16, 2022Neil J. Young, We Gather Together: The Religious Right and the Problem of Interfaith Politics (Oxford University Press, 2015)Kristen Luker, Abortion & the Politics of Motherhood, (University of California Press, 1985)Mary Ziegler, After Roe: The Lost History of the Abortion Debate, (Harvard University Press, 2015)Ilyse Hogue and Ellie Langford, The Lie That Binds (Strong Arm Press, 2020)Rick Perlstein, Reaganland: America's Right Turn 1976-80 (Simon & Schuster, 2020)Daniel K. Williams, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016)Joshua Wilson, The Street Politics of Abortion: Speech, Violence, and America's Culture Wars, (Stanford University Press, 2013)David L. Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (UNC Press, 2005)"Killing Abortionists: A Symposium," First Things, December 1994
Dr. Daniel Williams, Professor of History at the University of West Georgia and author of several books including Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade and the recently released The Politics of the Cross: A Christian Alternative to Partisanship joins Casey to discuss the recent Southern Baptist Convention (SBC) fallout from Dr. Russell Moore's leaked letter, charging leaders within the Convention of a litany of racial and sexist comments and actions. We hear from Dr. Williams on why he chooses to remain in Evangelical spaces while recognizing the need for repentance and systemic change. We also discuss the historical context of the abortion conversation, why Republicans were pro-choice pre-Roe, why Liberals and Leftists alike were largely pro-life at the time. The historical lessons, as always are instructive to addressing both the political and the moral ramifications of the questions today. We also discuss why a better approach would be to offer substantive policies (one might even call them "concrete" or "material") instead of slogans and false promises offered each election. Mentioned in this Episode: https://www.patheos.com/blogs/anxiousbench/2020/12/im-not-leaving-evangelicalism-even-with-its-unfortunate-political-choices/ https://religionnews.com/2021/06/03/sbc-sources-paige-patterson-made-black-girl-comments-cited-in-russell-moore-letter/ https://www.christianpost.com/news/mike-stone-russell-moore-letter-an-attempt-to-sway-sbc-election.html https://www.theatlantic.com/politics/archive/2016/02/daniel-williams-defenders-unborn/435369/ https://www.alibris.com/The-Politics-of-the-Cross-A-Christian-Alternative-to-Partisanship-Daniel-K-Williams/book/48546009?matches=34 ***Like the show? Rate and review us on Apple Podcasts!!!*** Promo Music by Orbach https://orbach.bandcamp.com/album/orbach Theme Music by Small Fish: https://soundcloud.com/small-fish Support the show: patreon.com/caseyhobbs Follow Casey's work: https://caseyhobbs.com/ https://twitter.com/caseyhobbs --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/publictheologians/support
Jonathon Van Maren speaks with Dr. Daniel K. Williams, author of two books published by the Oxford University Press. The first, “God's Own Party: The Making of the Christian Right” and also, “Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade.” This week's episode of The Van Maren Show and the second book are absolutely filled with information that everyone in the pro-life movement needs to know about.There is a broad understanding that the pro-life movement was simply a reactionary movement to Roe v. Wade being legalized in the United States in 1973. In reality, this is not the case. History shows that some of the first pro-life laws were passed in the 1800's in response to the discovery by doctors that life began long before “quickening,” which is when the mother could first feel the baby in the womb. These Protestant doctors stated that these human beings in the womb deserve protection under the law. It's also important to note that it wasn't until much later during the pro-life movement that abortion became associated with the right-wing beliefs.'To receive weekly emails when a new episode is uploaded, click here. See acast.com/privacy for privacy and opt-out information.
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation.
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement's legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation. Learn more about your ad choices. Visit megaphone.fm/adchoices
© 2020-2025 Ivy Podcast Discovery LLC
