Transcript | Christians Get Abortions, Too

REVEREND ANGELA: One in four women everywhere has will have an abortion in their reproductive lives, and that includes one in four women in every single pew in this country. That includes one in four Catholics, that includes one in four evangelicals. That includes one in four black Protestants, like one in four, everywhere.

But those aren't the stories that we are hearing from the pulpit. Those aren't the stories where you're hearing, Those aren't the prayer concerns that are listed that go out every week. And so what does it look like to create and hold that space?

[UNLADYLIKE THEME SONG]

CRISTEN: This is Unladylike, I'm Cristen, and let's cut right to the chase. Y'all, Christianity and abortion are not mutually exclusive.

I know plenty of faithful Christians not only support safe and legal abortion. But have also accessed abortion themselves. In fact, the majority of abortion seekers in the United States, have some kind of religious affiliation. Mainline Protestants get abortions at about or slightly below the national rate.

Evangelicals get abortions at about half the national rate, but the point is, [00:02:00] even evangelical Protestant Christians are still getting abortions. And it reminds me of the story we heard on an unlady. A few months ago from Texas abortion nurse Amy, where an anti-abortion clinic protestor came into her clinic, got an abortion, and was back on the anti-abortion picket line by the end of the week.

Side note, that is also a testament to the effectiveness of abortion healthcare. You can be back out protesting, the healthcare providers who just really changed your life in a big way and nobody's the wiser. That's how safe abortion is. We're always hearing from the conservative, religious right and all the abortion havoc.

It will not stop wreaking, and it turns out. Though there's a whole grassroots movement on the other side of the political spectrum to get congregations talking, not about abortion as murder, but abortion as healthcare, and what reproductive justice means, and how abortion is a trans issue too, and why Christian theology is compatible with all of it. And before I get to preaching , I should really introduce our guests who is much more highly qualified than I am for that

REVEREND ANGELA:  You know, if I've learned a lot from my Jewish siblings of like, if not now, when, and if not me, then who? Um, and that is really, that's really what it feels like to be a leader in this space and in this time at this moment.

CRISTEN: Reverend Angela Tyler Williams is an ordained pastor of the [00:04:00] Presbyterian Church USA and is based in Arkansas where abortion is illegal. She's also the co-director for Movement Building of Sacred, the Spiritual Alliance of Communities for Reproductive Dignity, and as part of her work was sacred, Reverend Angela is also on a mission to bust the myth.

That people like her don't exist. As in people who are passionately pro faith, passionately pro Jesus and passionately pro repro.

[STINGER]

CRISTEN: I am familiar with the,  uh, you, you know this, this. Conservative right wing, religious pushback against abortion rights, but it's hard to, from there, even fathom, like it's 2022 exception for rape and incest. Like, that's up for debate?

REVEREND ANGELA: Mm-hmm.

CRISTEN: That doesn't sound, that doesn't sound very Christian. 

REVEREND ANGELA: So one of the ways we can talk about this is when we're arguing about including exceptions for fetal abnormality, rape, incest, health of the mother. Um, Reverend Dr. Rebecca Todd Peters has written a book called Trust Women, a Progressive Christian Argument for abortion.

Um, and she talks about how those are like the prim categories, and it's still rooted in this justification framework that you have to justify why you need an abortion. That it, You can't just say, this is a totally normal, essential part of healthcare, that everyone should be able to make decisions about their body.

But you have to say, Well, this is a, the argument is this is a necessary evil. Mm. Even though it's not. And, and so we've got to make justifications for that. But what she in her work is trying to move into a justice framework. Um, and that's definitely what the founders of the reproductive Justice Movement have done.

Um, and that is a movement if folks aren't familiar with it. Founded by 12 black women in 1994 who said, Yeah, okay, we can talk about choice. We can talk about can I choose to have an abortion or not? And that doesn't actually answer the full question of our lives. Um, I can choose to have an abortion and still not actually be able to access it.

Is there a clinic in my community? Do I have transportation to get me to my appointment? Um it, it am I forced into this decision to have an abortion because I don't make enough money. I don't have a good enough job. I don't have a living wage to care for another child. Um, it that I live in a place and I don't have the social support from my community to raise the children I want to have.

Um, and so it broadens us out, and I wanna shout out to Sister Song, the Women of Color Reproductive Justice Collective that is sort of the holder of this framework, and they define it as these four tens, the human right to bodily autonomy, the human right to have children, the human right not to have children, and the human right to raise the children we do have in safe and sustainable communities.

And, and so when we get to this bigger, broader piece and, and we recognize that this framework is rooted in human rights, social justice, and reproductive rights, and we say, Well, it's, it's about abortion and it's about so much more than that. Um, and when you broaden it out and you say, Well, it is about so much more than that, and it is about equitable access to healthcare, whether that's prenatal care or full healthcare over our lifetime that we can get out of. And honestly, I do think that's where a Christian argument would bring us is to say, Oh, of course we can support these things. You know, all the lessons and the moralities that we've been taught, um, that I was taught in a Christian Church would say, Yes, we're going to support all of these things.

And it's like, okay, well if we can support all of these things, how can we put up a barrier to this one part and say, We'll support you up until mm, but not here. It doesn't make sense, and you're like, Okay, well if it's this, then well, I wonder why. I wonder why we're putting a guard right here. 

CRISTEN:  So I want to, I wanna rewind and learn a little bit more about your backstory. Did you grow up in the church and sort of what was your path to becoming a pastor?

REVEREND ANGELA: Yeah, so I am a child of the church. I am a pk, a pastor's kid. Oh. My dad is a Presbyterian pastor. Um, my mom is an educator and uh, and I come from really wonderful second wave feminists who are still learning and still growing and still really, proud to support me on this journey and as we all learn together. 

Um, when my parents got together, my dad was in a different Presbyterian denomination and my mom said, We can't, we can't do this. I'm not gonna be a part of a church that won't ordain women. So by the time I was born, my dad had transferred membership to the Presbyterian Church USA.

So I grew up in a denomination, um, and I had women pastors and so I, and my dad was a pastor and so there was nothing that told that I couldn't do this. Um, and I really felt the call to become a pastor when I was 12, um, and sort of putting on that adult faith and I was like, I'm gonna become a pastor and I'm gonna get a PhD in, in psychology, and I'm gonna be a counselor and I'm gonna do both of these things.

And, uh, on my journey, I was like, I'm not gonna go get a PhD in psychology. I'm gonna get a master's in social work. and then God speaks. Uh, sometimes God speaks through student loans, , and I did not get a Master's in social work. Um, but what I did get is a lot of training outside of the academy in community organizing and learning a lot about, um, the deep history of faith communities, of pastors, of leaders in congregations and synagogues and mos.

Fighting for civil rights, um, and fighting against climate change and, um, I participated in all of these different issues, and personally for me, I was always personally in politically pro-choice, but I didn't have that moral ethical framework to say, Well, this is why I'm a Christian and why I support access to abortion.

And so all of these things are sort of happening. And, and, and I came out in seminary as queer and got to working on LGBTQ equality with faith leaders in Texas. Um, and, and it was after that that I actually got introduced to that reproductive justice framework and that framework helped me to put all of these different pieces together and say that they are all of the same vision.

They're all, they are all interconnected. So when we're talking. People experiencing homelessness, not having access to public bathrooms, like that's a reproductive justice issue. Mm-hmm. , when we're talking about the climate crisis and people on frontline communities not being able to raise their families in safe and sustainable communities because the earth is on fire.

Like that is a reproductive justice issue when we're talking about immigration at the border and separation of families and putting children into cages, that is a reproductive justice issue. Um, when we're talking about the lives of LGBTQ folks and now our trans siblings are and have, have always been like under attack, under particular attack, and her children, that is a reproductive justice issue.

Um, and, and so when I, could see that framework, that what is, what clicked in myself was like, Okay, if I can support all of these things because of my deeply held religious beliefs and values, why in the world would I stop at abortion? Uh, why in the world would I stop at? You know, God is with the oppressed. God is with God has a preferential option for the poor, God cares about the marginalized.

Then how could God not also be with the person who is deciding to terminate a pregnancy? . God has to be there. And, and of course it all fits together now. Um, but it, but we hadn't been talking about it. I wasn't learning about it in my classes. I ha- we, I, I grew up in the Presbyterian church usa Good mainline church, and we just weren't talking about it.

We had fought over LGBTQ ordination and marriage, um, and. Real pain, uh, all over the place around that. But we were not talking about abortion and reproductive rights, um, health and justice, even though we've got really good policies on the books and have since the seventies, like . I think that's part of the problem is that, um, folks who, religious folks who are pro-choice or do support access to abortion, Just haven't spoken up about it because we felt so safe with Rowe in place.

And so it's like, Oh, I don't, I just don't need to ruffle those feathers or muddy those waters at all. Um, and sort of look where it caught us.

CRISTEN: I mean, and I would say that the same could be said for feminists who are, are not Christians and in church, in faith communities. Why? Why do you think there has been, especially that disconnect between the secular and faith-based communities in the abortion conversation like and from both sides?

REVEREND ANGELA: That's a really fabulous question. One thing that we have to be, I have to remember in this work is that there is a lot of harm that has been done in the name in particular of Christianity, um, and in the name of, and some folks, you know, it. Attribute that to just Christianity or target all organized religion.

Um, there has been a lot of harm done, and so there's a lot of distrust from our secular partners. Um, and especially in the ways that, especially providers, people at the clinic every day. The folks that they see, um, protesting outside of the clinic have a particular religious agenda and represent, um, a very small minority, but they're literally the loudest voices that folks are hearing and so,

It takes a lot of trust and relationship building for folks like me and other organizations and partners that we work with to show up to clinics and say, No, no, no, we are, we are here in full support of what you do, and we are offering our support free from shame, judgment, or stigma. Um, And, and it's, it's really challenging and it's complicated because there are folks in the clinics who are also deeply religious and people of faith, but they show up in their congregations.

And even if they're more progressive or liberal faith spaces, um, they're afraid to come out as a provider. Um, because we haven't done a good enough job on the religious side of being vocal and loud and proud for about our support. and again, it's gotta be abortion and abortion plus abortion and all of these other issues.

Um, cuz they are all in interconnected. And from the faith side, talking about abortion means talking about sex. talking about abortion means talking about our bodies. And there has been such a successful disconnect between what is happening in our brains, what we are thinking about and what we are experiencing in our bodies.

I mean, we can take it again in Christian context all the way back to the, the Greek philosophers who had this mind body dualism and so much dualism, um, and binary thinking. You know, is one of the main pillars of white supremacy culture. These are all related, y'all . Um, but when we separate ourselves out and we segment ourselves out and we say, Oh, well I can compartmentalize this and I can just show up with this side of me and not this side of me, but as Adre Lord has taught us, and, uh, we, we cannot be single issue voters because we do not live single issue lives.

A and that is what I keep learning from the black women, um, and women of color who lead the reproductive justice movement is is that we cannot segment ourselves off. We cannot dismember ourselves when we come to this conversation. And so we've got to build, we've gotta strengthen our muscles, we've gotta build the resilience, We've gotta lean into ambiguity and discomfort and open ourselves up and, and look internally at our own stories.

At Sacred, we say, um, everyone has a faith story and everyone has a reproductive story. , even if you don't belong to a particular faith tradition or congregation right now, you have a faith story because we just live in a, the, the world. Our country is full of just Christian hegemony and everyone has a reproductive story.

Even if you've never been pregnant. Even if you have never given birth, even if you don't have children, you have a reproductive story because you were born some way, somehow someplace to someone. Um, and, and a part of that reproductive story is figuring out who we're attracted to. What kinds of partners will we have, How will we choose to create a family, um, biological chosen family, All of that.

And what we've gotta do is weave those things together and recognize. That God is in all of those stories and that God is with us every step of the way in every decision that we're making in our faith life and our reproductive life, and that's hard. because we haven't created space to open that up.

Every time I lead a training, we invite folks to look inward and tell us what you learned about your body, about sexuality, about yourself as a sexual being. And every single time without fail, someone names a story of abuse, a story of incest, a story of assault, a story of violence. There's so much violence in this, um, and so that's why it's hard to talk about it, but.

The world has told us these are not things for polite company. And, and we've listened to, to our own detriment, to, to keeping ourselves in bondage to that shame and judgment rather than sharing our stories together and helping us all get free together.

CRISTEN: I've tried  to have those conver, like it just, What does a Bible say to this? Would Jesus like that? What if Mary had an abortion? Like 

REVEREND ANGELA: it's, I don't know that those are the questions that are gonna move. Yeah. Move us forward in. Time, the success that the evangelicals have had is putting abortion as murder, as the moral truth.

And so what we have to do is to actually take that on and say, Well here, why is abortion murder based on what, if you say that's what the Bible says, Actually the Bible doesn't say that for xyz reason. Um, so when we can like start to take apart that moral argument, because that's the, the challenge is, you know, people agree that abortion needs to be — 60 to 80% whatever poll you wanna look at, but only 20% will say it's a good, So like how do we close that gap? Is the other piece.

[AD BREAK]

CRISTEN: Unladies, I would just quickly like to call out my own hubris in the question you just heard me ask Reverend Angela Tyler. When I went back and listened to the interview, I . I just really heard someone who quit church in high school and was fully extrapolating their own. Childhood experience with a very particular kind of faith practice onto a much broader Christian population, and I then heard a very compassionate pastor sent the conversation straight

And I also want to note that, this conversation around Protestant Christianity and abortion is by no means reflective of faith and religions at large. The reason why I'm focusing on Evangelicalism and Christianity today is because of that 71% Dobbs decision approval rate, because as Reverend Angela is just about to explain, there is a reason why white evangelicals dominate The conversation and politics of abortion in this country. 

REVEREND ANGELA: So Roe comes down in 1973. In 1976, there's a Supreme Court case, United States versus Bob Jones University. And Bob Jones University is a conservative Christian college in South Carolina that did not allow or enroll or admit black students. And so at the same time that abortion is legalized, you've got folks in the south, the segregationist are losing on school segregation.

So they're reading the political landscape and they're saying, Okay, we are not gonna win on this. We will be forced to integrate. Um, black students will be allowed to, the federal government is gonna make that happen. So what are, what else are we gonna do? We're gonna, we're about to lose a lot of political power.

What is our issue? What is gonna be our wedge to make folks care about this? And so they tried sort of prayer in schools for a little bit. They tried on birth control for a little bit, but really it came down to the issue of abortion. That's the one that they said, they found had a hook. And so what happened was you've got key leaders, the Jerry Falwells, the Paul y Ricks of the World in, um, there's a really fascinating quote I'm gonna try and pull.

It's like in these nons smoke filled rooms, it was, it was making this a political issue. Not, not that there was actually a moral or a theological point, but recognizing that they needed to build political power. So they used abortion and tied it to this religious worldview because they were losing on segregation.

So why do we, Why is the dominant narrative that if you're a person of faith, you are anti-abortion? It's because of white supremacy, congratulations, welcome. And we can all lead back to white supremacy in awfulness.

CRISTEN:  I feel like every episode of Unladylike, at some point will eventually end up, because white supremacy.

REVEREND ANGELA: Yeah. Lead back to white supremacy . Um, but they took that and they really successfully and effectively built a political machine and a political empire, um, in local congregations and campus ministries and sort of para church ministries, um, and really getting evangelicals as a block to vote again.

Before then, evangelicals were not concerned with the political space. They were concerned on what, I'm gonna die. I'm gonna go to heaven. Where am I gonna be? Why do I care who is elected here and now, I disagree with that for so many reasons. Um, But that is where they were. And so to make that shift and pivot, I mean this is a 40 year project, um, that has been happening.

And, so as that's happening, you know, some of the more mainline denominations have been shrinking the denominational power, um, within local communities and within politics has, has shrunk. And the funding and the infrastructure under that has also shrunk, um. So there have always been people who are still working on these issues, but we have not had the support.

We also don't have massive webs of dark money floating around. Um, we haven't had the support to really get our names out there and build the profile to the same extent that folks on the right have. Um, and it's starting to come back. Now folks are starting to finally realize, Oh, this is, this argument comes from a particular political ideology married to a particular religious ideology. And so if we're actually going to defeat it, we have got to work with people of faith who disagree. 

CRISTEN: How, and this is speaking within an intrafaith conversation. From your experience, how do you even start that difficult dialogue of talking about abortion to another person of faith who is staunchly anti-abortion.

REVEREND ANGELA: Um, I'm gonna be really honest with you. Those aren't the folks I'm talking to. Okay. First, first stop. I mean, we've gotta do so much of our in-house conversations. Mm. Um, first we're so out of practice, but it's because we haven't done enough work sort of sussing that out and recognizing, um, our own internal biases for or against particular reproductive decisions, um, because we haven't done enough work sort of decolonizing and saying, uh, I do not have ownership over someone else's body. Um, and over someone else's children and over someone else's decisions. Like there, there's so much that's all tied up in there and so it can come out sideways. Um, so even if folks are there politically in some way, there's a lot to work through and work out, and that takes time.

Um, and there's a particular. I'm talking about sort of as a cultural competency of the life of congregations. Like congregations are big systems, and so you can say we want you to take this big political step, um, and be loud and proud and public and all of that. And there is something totally different going on, but it'll come out over this.

And so you've just gotta be able to work with folks and be a little bit more flexible, um, and recognize that it takes time, again, if we are too urgent, that is another characteristic of white supremacy culture. Um, and there is a lot of urgency right now. And it's real. The house is on fire. The house is burned down. If the house is Roe, um, what are we gonna do? Real lives are on the line. Yes. And we've gotta start by taking a deep breath, connecting with ourselves, connecting with our community. Because that is how we will get through this together.

[AD BREAK]

CRISTEN: Can you share an example of one of those kind of, even micro steps forward or breakthroughs that you've witnessed that does give you that kind of hope? 

REVEREND ANGELA: We, we started these trainings, uh, train the trainers for folks to facilitate the curriculum in their own congregation back in the spring and one of the first congregations to do that, um, Was in their like last or second to last session, the night that the Dobbs leak decision was leaked. And so they had done this group in the, within the congregation. Had done their work, they've been doing this five or six sessions already. They've answered a lot of big questions and a lot of folks from this congregation showed up to the more secularly planned rally, um, that was black led and centered trans folks.

And it was folks telling lots of different abortion stories and this congregation showed up to support the people who were, had gone through the curriculum were there in full solidarity. They said, Yes, absolutely. Black trans lives matter. We understand this person's who is trans telling their abortion story.

This is great. This is fine. And Dante, there were some folks in the congregation who had not gone through the training who were showing up and still sort of scratching their head of like, I thought this was a women's rights issue. Like, why? Why are we changing that now? or, or some of the critiques that tend to happen, like, well, I agree with the issue, but like, could you be a little quieter when you're talking about it?

Like, do we have to be as angry right now? You know, something like that. And so that was a, a really powerful example to me of like, this is what happens when you actually take the time and you actually create the space to do that deep learning together. Um, and, and that people of faith can get it. And we've got, this is the interesting thing about congregations.

It is that we've lost so many of these third spaces where people can engage beyond, I'm going to church, or I'm going to work and my kids are going to school, and then we come home because we're exhausted by the throws of capitalism. So we go to sleep, like where are people connecting? Where do you keep learning?

And congregations are really set up still for educational spaces. How do you keep learning if you're not in the, in a formal academic setting? How do you keep growing? How do you keep, um, building relationships together and. learning more about yourself and what's happening in the world around you. Like congregations have education as such a key part of that.

Um, and, and so when we can use those spaces as those third spaces for folks to come together and to do that, dig deep digging work internally to learn more of our history, to learn more about the current political moment, then we can show up to the political sphere. Much stronger, much our, our muscles have been strengthened and grown to say, Yeah, I'm with you.

I've done my homework. Um, and so now like we've learned the theory and now we can actually go out and practice it. Um, and you're also practicing it while you're in the educational spaces. Um, but that's just like so powerful and I think that is what part of our secular partners can miss, is like these are containers and these are institutions full of people, full of voters who are already poised, already have those rhythms of coming together and learning things, of coming together and worshiping and praying and lamenting loss when it happens, of celebrating, um, new life and celebrations when they happen. Um, and that's still really powerful no matter how much harm the church has done and there is a lot of harm, it is still good when we can come together and be community together. 

CRISTEN: Is there anything that you think secular feminist could, in this moment learn from? This kind of progressive work that faith communities and organizations are doing as it applies to abortion rights and access?

REVEREND ANGELA: Yes. of course I do. Um, yeah, I think it's learning about the community and the ambiguity and you know, folks who have worshiped together throughout their lifetimes. Um, there's, there's plenty of still pettiness. There's still plenty of the passive aggression. Like, I'm not gonna try and deny that. Um, but there is something about saying, yes, we'll still, we will still stick. In all of our lack of trust in institutions right now, what I'm afraid of is that we are throwing each other away. Um, there's really great folks who are working on this. Um, Miriam Kaba and Adrian Ray Brown are particularly people I'm thinking of, but like we,  people are not disposable.

And so you can set boundaries and you can have distance and that is, you know, those are good things, but, but when we just put up walls and we just refuse to engage and we refuse to see the full messy ambiguity of people and stories and situations, um, I think we're distancing ourselves from each other's humanity from the work of the divinity in us and through our relationships.

And I think congregations have a real capacity for those kinds of things to, to still welcome and love people, um, throughout their lifetimes and to say, Yeah, we've heard all these stories and we know. We do know all that you've done throughout your life. for better or worse, but we are still here and we will still love you because you're a child of this church or of this community.

Um, and that is good and we can get to our liberation together in those spaces. Um, we are sacred as multi-faith, and so we've got Jewish and Muslim, um, we've got folks from all over the place, but I'm thinking in particular about our Jewish and Muslim partners right now. Um, in a conversation with our Muslim partners, they were sort of looking over the curriculum and they were like, you, their critique was, and it's very ground, fair and grounded.

You see religion as all this potential for harm. But for us as Muslim woman feminists, our religion is also our path towards liberation. And if we only see it as a way of oppression, then you're discounting all that we have in our own traditions that leads us to our liberation, that leads us to thriving, that leads us to a bigger vision.

And so I will say that, yeah, the gift of religion is that, that imagination, that vision of something beyond the here and now. Um, in Christian spaces, we might call it the eschaton, um, the vision of Heaven and Earth, the um, you know, what, in Jewish spaces, what does it look like to repair the world? And, and knowing that that vision, um, Martin Luther King Jr.

Called it the beloved community. So like, knowing that vision is likely not to be realized in the here and now, but that's what we're working towards. We're working to something that we can't even imagine how good it's gonna be. And when you are grounded in that, It helps you to move through the hard times together.

It helps you not to get bogged down in the petty day-to-day things that can and will break you down, but you're rooted and you're invested in something much deeper and much bigger than yourself. So it's not all on you, and you may or may not see it come. This is why, you know, why do you plant trees if you're never gonna go to see the fruit, but someone else is gonna get to eat that fruit and enjoy that fruit.

Yeah. That's what I think the, the benefit of these deeply religious and faith rooted perspectives have to offer.

[OUTRO MUSIC]

CRISTEN: Unladies, I hope this is only the beginning of this conversation. I have been so excited to share this episode with y'all. Please, please, please let me know your thoughts and regardless of your faith background, this is not just a call out to Christians, okay. I would  love to hear your voice memos or voicemails, whether you are a religious person or you are dealing with religious people in your life.

I cannot wait to hear from y'all. You can DM a voice memo on Instagram at unlady like Media. You can email a voice memo or a full blown email if you'd rather just type it all. Send it to hello@unladylike.co. And you can also call and leave a message on the Unladylike hotline 2628 Gal Pal. That's 2628 G A L P A L.

The hotline number is also on Unlady Likes Instagram profile and website unladylike.co. Thank you to Reverend Angela Tyler Ward for taking us to church. Like that Hozier song that I cannot get out of my head. I am not joking. It is stuck in my head.

Thank you Reverend Angela for this conversation and for your vital work with Sacred.

You can follow Reverend Angela on Twitter @revangelatw. You can follow Sacred on Twitter and Instagram @Sacred_repro. For more Unladylike, you can go to the website. I redesigned unladylike.co. Check it out. Things probably are broken here and there, so let me know. Be my beta testers. Follow unlady like media on Twitter, Instagram, and yes Tik Tok for weekly bonus episodes. Full interviews with some of our guests and me, oversharing from my attic. Join the Patreon for five single dollars each month. Just five single dollars. patreon.com/unladylikemedia. Unladylike is a Starburns audio production, written and executive produced by me, Cristen Conger.

Tara Brockwell is our senior producer. Katherine Calligori is our associate producer, Engineering, and post production is by Ali Nikou. Our music is by Flamingo Shadow, Amit May Cohen, and Sarah Tudzen. And special thanks to outgoing Unladylike producer Rebecca Steinberg. Thank you for getting Unladylike back on her feet - microphone stand?

And til next week… 

[00:41:11] REVEREND ANGELA: No matter how scary and intimidating it might feel. You have everything you need to be able to talk about abortion and faith. You do. It's already within you. You have enough. You are enough. You know enough. You've lived enough to have those conversations.