There is no sense in debating the issues of abortion, racial prejudices involving the Palestinian People, and whether or not there is a God or the equal rights movement, in sixty years people will still be debating these issues, why fall in that trap?
For decades, anti-abortion organizations in America have cited Biblical authority as the foundational justification for their movement. Through protest signs, political speeches, church campaigns, and fundraising letters, they represent opposition to abortion not merely as a political issue, but as an unequivocal mandate from God. However, this essay contends that such appeals to scripture are selective and may overlook significant biblical passages that both complicate and, at times, directly challenge the certainty and absolutism with which many modern anti-abortion groups present their views.
Former U.S. President Jimmy Carter once suggested that there was no sense in debating the issues of abortion, racial prejudices involving the Palestinian People, and whether or not there is a God or the equal rights movement. Barry Goldwater overheard him saying that in 60 years, people will still fight one another over these subjects. Putting together an argument to be sure to use them as political hay, so there is no use in my falling for their trap! And he was right. Regardless of what is decided today, others will continue to argue for the rights of these regardless of what is decided now. Today is never definite.
Still.
The verses ignored in these debates are violent, uncomfortable, and inconvenient to absolute arguments.
One of the most often mentioned passages is Genesis 2:7, which says life begins when Adam receives “the breath of life.” People who oppose abortion interpret this verse in various ways, but critics say it suggests personhood starts at birth, with breath, instead of at conception. This view is very different from modern political claims that life begins at fertilization.
Exodus 21:22-25 discusses a scenario in which a pregnant woman is injured during a fight and consequently loses her fetus. According to scholars such as Phyllis Trible and John J. Collins, the punishment prescribed for this loss differs significantly from that for killing a person, indicating that the biblical text assigns a different value to fetal life (Trible, 1978; Collins, 2004).
Historians, including Jonathan Klawans and Christine Hayes, also contend that ancient Hebrew law did not equate fetal death with the killing of an already born individual, but rather treated it as a lesser offense within its legal system (Klawans, 2012; Hayes, 2001).
Perhaps most controversial is Numbers 5:11-31, called the “ordeal of bitter water.” In this passage, a priest performs a ritual on a woman suspected of adultery. Critics of anti-abortion theology say the text describes a divinely sanctioned miscarriage if adultery occurred. Opponents of modern anti-abortion activism see a contradiction: groups say the Bible always condemns abortion, yet they rarely discuss a passage that seems to permit or even command ending a pregnancy in some cases.
The criticism gets stronger when readers see violent Old Testament passages about pregnant women and children. In 2 Kings 8:12 and Hosea 13:16, invading armies rip open pregnant women. Isaiah 13:18 describes unborn children destroyed during judgment. Critics say that while these verses describe war or punishment, they challenge claims that scripture always treats fetal life as sacred.
To many observers, the issue is not merely theology — it is selective morality.
Critics say anti-abortion movements focus on a few verses while ignoring bigger Biblical themes, like poverty, healthcare, compassion, violence, orphan care, and social justice. Some also say these organizations fight abortion but oppose programs that could reduce unwanted pregnancies, like prenatal care, food aid, childcare, sex education, or affordable healthcare.
Others say the modern anti-abortion movement is political as well as religious. Historians have shown that abortion became a key issue in American conservative politics in the late 1970s and 1980s. It helped mobilize voters and build evangelical political power. Critics believe this history raises questions about whether the movement is based on scripture or on political strategy wrapped in religious language.
At the same time, many people of faith point to scriptures such as Psalm 139:13-16 (“For you created my inmost being; you knit me together in my mother’s womb”) and Jeremiah 1:5 (“Before I formed you in the womb I knew you”) as evidence that unborn life holds deep spiritual value. For them, the abortion debate is not political, but a sincere belief that life is sacred from its earliest beginnings.
This does not mean that the Bible is “anti-abortion” or “pro-abortion”. The scriptures are ancient, complex, and have been read differently by various groups over hundreds of years. Many sincere believers oppose abortion because they value the unborn life. Critics, however, reject the idea that opposition is the only Christian view. People who believe in a sky daddy, and maybe still, in a real Santa Claus, Tooth Fairy, or Easter Bunny, according to extreme critics.
The larger question may not be whether scripture can be used to oppose abortion. Clearly, it can.
The central issue, therefore, is whether anti-abortion groups sufficiently address the complexity and diversity inherent in Biblical teachings when presenting them as absolute authority in the abortion debate. This raises a broader question: whether these groups offer a comprehensive, contextually nuanced interpretation of scripture, or, as critics argue, oversimplify and selectively interpret biblical texts to serve specific political and ideological agendas. Thus, the debate centers not only on what the Bible says about abortion, but also on how faithfully its teachings are represented in contemporary discourse.
When difficult verses are excluded and uncomfortable passages ignored, faith risks drifting from spiritual truth toward political convenience. If scripture is going to be used to shape public belief, then all of scripture — including the passages that appear to challenge the argument — should be part of the discussion. As the old saying goes, “what’s good for the goose is good for the gander.” People should be trusted to hear the full text and decide for themselves, rather than being instructed only on what they are expected to believe. Yet for some, allowing that kind of open examination may itself be seen as a threat to established belief.
This Story Originally Appeared On November 1st, 2025. On November 26th a shooting resulted in Washington D.C. It looks as if it resulted from pressure placed on an individual. A person identified from a sect or community. You can read the story connected to that event here. then consider the contents of this story and decide for yourself. It is not difficult to have predicted. More will come.
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In every generation, the United States stands at a crossroads of its own making. From the outside, our country can look unstoppable. From the inside, we often feel the push and pull of competing values. These include hopes and fears. Beneath the headlines and politics are real people—neighbors, families, workers—trying to live meaningful lives. When pressure builds in a society, it rarely announces itself with fanfare. Instead, it creeps in quietly, showing up as worry, disconnection, or a sense that something familiar is shifting. This story isn’t about sensational headlines but about those quiet pressures—economic, social, and cultural—that can change a nation’s future.
Deportation, Prejudice, and the Risk of History Repeating
When governments treat specific communities as disposable, they create wounds. These often fester into something more dangerous. Today in the United States, many Hispanic families live under the shadow of deportation. They are sometimes sent to countries that are not their place of origin. Worse still, many are denied fair hearings or meaningful access to justice before being removed.
This pattern, though uniquely American in its details, has historical echoes elsewhere.
Lessons from Israel and Its Neighbors
Globally, people are voicing similar worries. Inflation, poverty, unemployment, and corruption rank highest worldwide. Local details differ, yet the underlying pressures on ordinary families are strikingly alike from one country to another.
In the Middle East, decades of restrictive policies have shaped the relationship between Israel and its neighbors. Palestinians have endured travel restrictions, settlement expansion, home demolitions, and barriers to full participation in civic life. While not every individual responds with violence, these systemic grievances have fueled a climate where radical groups gain traction. Street shootings, bombings, and attacks on innocent civilians are, in part, the tragic outcome of exclusion and marginalization.
When justice is denied, resentment grows. History shows us what happens when exclusion takes root. Will the U.S. repeat Israel’s mistakes?
The lesson is not that oppression always leads to terrorism. Yet, when large communities feel silenced, denied justice, or stripped of dignity, it becomes easier for extremism to take root.
The American Parallel
For many Hispanic communities in the U.S., there is growing concern that the same cycle begins here. Families who have lived in this country for years are uprooted without warning. Children who know no other homeland are deported to countries where they have no ties. Legal safeguards that should guarantee fairness are often bypassed through expedited removal or administrative shortcuts.
Deportation without dignity doesn’t just break families—it risks breaking society. Lessons from abroad show what happens when whole communities are silenced.
The danger is not only humanitarian—it is practical. Alienation breeds resentment. Resentment, left unchecked, can lead to anger that is so strong it erupts in harmful ways. If citizens and residents consistently feel betrayed by the very government meant to protect them, feelings of betrayal grow. Over time, these feelings lead to instability akin to that seen in other parts of the world.
A Cautionary Reflection
The United States faces a choice. It can double down on policies that treat Hispanic people as outsiders. Alternatively, it can recognize that fairness, dignity, and due process are not luxuries—they are stabilizers. By ensuring justice and compassion, the U.S. can protect both its people and its principles.
History reminds us that exclusion never produces lasting peace. Inclusion does. If America forgets this, it risks repeating a painful lesson already written across borders far from its own.
Exclusion never creates peace. Inclusion does. The United States must choose which future it wants.
As this report was being prepared on September 10, 2025. Conservative activist Charlie Kirk was fatally shot during a speaking event at Utah Valley University in Orem, Utah. He was addressing an audience as part of his “American Comeback Tour.” When a gunman, described as wearing tactical gear, opened fire from a nearby building. The event was not just violent in its outcome. It’s now being discussed widely as an example of how political tensions, rising polarization. Public rhetoric can set the stage for tragedy. AP News+3Reuters+3People.com+3
This shooting stands as a stark reminder of what happens when communities feel threatened, unheard, or unfairly treated. When specific policies—like deportations without fair hearings, rhetoric that pits “us vs. them,” or laws that strip rights from people—are merged with public disdain, alienation can grow. As with Kirk’s death, violence doesn’t happen in a vacuum. It is often preceded by months or years of escalating division, distrust, and dehumanizing language toward some group.
If similar pressures continue—where people feel they are being denied justice. Or they will be forced into exile, or silenced—the risk is not only that isolated individuals will lash out. More of these attacks will spill into public spaces, become more common, and target more people. Charlie Kirk’s shooting is tragic and shocking. Still it also foreshadows a pattern we’ve seen before elsewhere: oppression + exclusion + inflammatory rhetoric = violence.
THE QUESTION NOW FACING THE UNITED STATES
The U.S. be trailing a path? Is government policy and public rhetoric pushing some communities to a breaking point? Exclusion and injustice be more than grievances, becoming catalysts for violence?
Israel offers a stark example. It shows what can happen when a nation attempts to dominate or control another people or region. Despite decades of military action, surveillance, imprisonment, and harsh policies, the country faces ongoing terrorist attacks. These actions occur within its own borders. History shows that no matter the tactics, attempts to subjugate or marginalize an entire population often breed resentment. Such approaches lead to cycles of violence rather than lasting security.
Recent polling reveals Americans’ top worries focus on daily life basics. These include the economy, healthcare costs, inflation, and Social Security. Economic anxiety has become the leading stress point—and understanding it is key to shaping effective public policy.
In the United States, millions of people belong to the LGBTQI community—transgender, gay, intersex, and beyond. If laws or court rulings increasingly target these groups with discriminatory restrictions or hardships, the effect won’t just be legal. It will erode their existing rights and impact them deeply on a human level. People who feel cornered, threatened, or stripped of dignity often turn to protest, activism, and self-defense. Families, friends, and allies of LGBTQI individuals will stand with them. History shows that when marginalized communities are pushed too far, their collective response grows stronger. They become more determined, whether through the courts, the ballot box, or public action.
There are case studies in why inclusion and fairness matter. Disenfranchisement can occur across many lines. These include ethnicity, religion, gender, disability, or economic status. Prevention starts with recognizing early warning signs. It involves pushing for fairness and empathy. Other groups and individuals will be targeted in this sweeping of Americans’ rights.
1. Immigrant and Refugee Communities Beyond Latin America
People from African nations, the Middle East, or Asia sometimes experience parallel challenges. They face deportation, limited due process, and suspicion tied to their nationality or religion. Policies that reduce refugee admissions, delay asylum processing, or tighten visa rules disproportionately affect them.
2. Religious Minorities
Muslims, Sikhs, Jews, and other smaller faith groups have seen spikes in harassment or targeted legislation. Surveillance, mosque or temple zoning battles, and hate crimes all increase when public rhetoric frames these groups as”others.”
3. Indigenous Peoples
Tribal communities continue to face legal battles over land, water, and sovereignty. Changes to federal protections or environmental rules can undermine their rights. This fuels deep distrust and potential standoffs (for example, Standing Rock and other pipeline protests).
4. People With Disabilities
Budget cuts or shifts in healthcare, accessibility regulations, or education funding can affect people with physical or cognitive disabilities. Without legal protections and enforcement, they risk losing access to accommodations and services they depend on.
5. Women and Reproductive Rights
If policies continue restricting reproductive healthcare and bodily autonomy, many women feel increasingly alienated. This is especially true for those in rural and low-income areas. Such feelings lead to organized protest. It also heightens tensions.
6. Workers in Precarious or Gig Jobs
With unions weakened and worker protections often rolled back, low-wage and gig-economy workers are also vulnerable to systemic neglect. Economic insecurity can create fertile ground for unrest, especially if merged with racial or immigration-related grievances.
On a hot summer’s day, if you stir any of these pots, something unhappy will happen. Similarly, if you keep someone locked out on a cold winter’s day, the outcome will be negative. It used to be the explosive reaction we referred to as Cabin-Fever when someone no longer can take the pressure. When so many groups are pushed to the point of not being capable to handle it. What happens? America already has more firearms than any country in the world. It shouldn’t take much research to realize that becoming Palestine-Israel would be easier than ever. It would also be more violent than people thought.
Exclusion never creates peace. Inclusion does. America must choose which future it wants.
There are Americans who are also to be considered part of the LGBTQI community. If laws or Supreme Court rulings turn against the transgender, Gay members, or Intersex community, these laws can cause hardships. Further restrictions can come into their lives. At some point, they and their families, friends, and supporters are going to find ways to defend themselves.
Yes — beyond the Hispanic and LGBTQI communities already discussed, there are several other groups. Experts and advocates often recognize these groups as vulnerable. These groups are often affected by shifts in policy, public sentiment, or legal rulings. Here’s a quick overview:
How Many Transgender People Have Been Mass Shooters?
This chart shows just how rare transgender or nonbinary mass shooters are in the U.S.—less than 1% of cases compared to an overwhelming majority by cisgender men. It’s a clear reminder that public narratives blaming LGBTQ+ people for mass violence are unsupported by facts.
How many trans shooters are there in real life?
Officially, the short answer: very, very few. Credible databases don’t systematically record gender identity. Still, the best available analyses show well under 1% of U.S. mass shooters have identified as transgender or nonbinary—i.e., only a handful of cases across many decades. Social Sciences and Humanities College+1
A few notes for context:
The Violence Project’s long-running database (public mass shootings, 4+ killed) shows hundreds of incidents since 1966. Researchers and fact-checks confirm that transgender perpetrators account for less than 1% of cases. This is in the low single digits in total. The Violence Project+1
News reporting that tries to tally specific incidents similarly finds just a few cases. It also cautions that many official datasets code by sex, not gender identity, which limits precision. Newsweek
Independent fact-checks conclude that claims of a “rise” in transgender mass shooters are unsupported. The vast majority of mass shooters are cisgender men. Reuters
Bottom line: Exact counts are hard to pin down because of data limitations. The evidence consistently shows that transgender people make up a vanishingly small share of U.S. mass shooters.
“Fewer than ten transgender athletes out of 510,000 NCAA players.
Yet, they’re at the center of a multi-million-dollar political storm.”
This makes sense—transgender people represent a very small part of the population, and their visibility often makes them targets. Out of more than 510,000 NCAA college athletes nationwide, it’s estimated that fewer than ten are openly transgender. Historically, families—including our grandparents and their grandparents—have coexisted with transgender individuals without controversy. Only in recent years have political attacks escalated, turning a once-private aspect of life into a public battleground. These attacks have generated hundreds of millions of dollars. Groups and politicians use transgender people as a wedge issue. They target individuals who are simply trying to live their lives.
What We Know (or Think We Know)
According to the Williams Institute at UCLA, about 300,000 youth aged 13–17 recognize as transgender in the U.S. Williams Institute
Of those, some studies suggest ~40.7% of transgender high school students play on at least one sports team. Applying that to the population estimate gives around 120,000+ transgender high school student-athletes Williams Institute
Nonetheless, when it comes to more specific breakdowns (e.g. how many play in women’s teams, or how many are in college/pro sports), the numbers are much smaller. For example, GLAAD reports that among ~510,000 NCAA college athletes, there are fewer than 10 known transgender athletesGLAAD
Key Takeaways & Limitations
Small in relative terms: Tens of thousands of transgender youth join in high school sports. Still, they are still a very tiny fraction of all athletes.
Very few at higher levels: At the college or professional levels, the known, openly transgender athletes are very rare (under 10 in the NCAA among all those athletes, per recent reports) GLAAD+1
Data gaps: Many sports associations don’t track gender identity carefully. Privacy concerns, inconsistent reporting, and changing eligibility rules make precise numbers hard to nail down.
Exclusion never creates peace. Inclusion does. The United States must choose which future it wants.
Yet even in times of strain, The United States of America greatest strength has always been its capacity to self-correct. Communities do not simply absorb pressure—they also adapt, innovate, and rise to meet challenges. We have the chance now to choose empathy over division, solutions over rhetoric, and inclusion over exclusion. If we remember that the country’s heart beats strongest when its people are treated with fairness and dignity. Then the same forces that threaten to divide us can also become the sparks that unite us. This is not just a warning—it’s an invitation to hope.
This content was originally intended to be posted on September 11, 2025. Due to unfolding events at that time, its publication was postponed until November 1, 2025. The research began weeks before events on September 10, 2025 in Utah. If extra events have occurred since then, this report reflects the level of concern. It highlights the growing sense of unease emerging across the United States.
About the Author:
Benjamin Groff is a former police officer and radio news anchor. He has hosted programs for CNN and ABC News affiliates in Colorado and Wyoming. His career in law enforcement began in 1980 and lasted more than two decades. This gave him firsthand insight into the criminal mind and public safety. Moreover, it provided him with an understanding of the human stories that often go untold. His writing draws on these experiences, blending street-level truth with a journalist’s eye for the bigger picture.
