However, the state’s ability to leave logic at the edge of the cliff prior to jumping off was illustrated by a question from Justice Ruth Bader Ginsberg. California had asserted that pregnancy centers and clinics were deceiving women, convincing them that the centers were “full-service reproductive health clinics,” though the centers did not commit or refer for abortions. The anti-speech law, misleadingly called “the Reproductive FACT Act,” had been based from the start on a false premise. READ: Pro-life clinics outnumber abortion facilities 4,000 to 739 Even the notably liberal Justice Elena Kagan and the usual swing vote Justice Anthony Kennedy had appeared troubled - even deeply so - by the state’s attempt to force a very narrow group of private organizations to peddle government speech. When the arguments had finished, both mainstream media and legal analysts were in near complete agreement that the California law was in trouble.
Michael Farris argued on behalf of the pregnancy centers, and the state of California sent Deputy State Solicitor General Joshua Klein to defend the nation’s most extreme anti-speech law targeting pregnancy centers. There are practical ways to engage our world in the fight for justice, and, as Christians, it’s up to us to find the most effective justice ideas and to implement them now.On March 20, 2018, the long-awaited oral arguments in National Institute of Family and Life Advocates (NIFLA) v. Not to see justice merely as an attribute, an idea, or a philosophy, but to fully embrace the fact that justice must be seen on this earth through the activities of Christ followers. One of the calls on the Christian life is to DO justice. He “righted” a wrong, and brought the situation into a place that more closely resembled God’s original design.
Yet he was also a picture of Biblical justice: he helped to restore what was taken from an innocent, broken man. The Good Samaritan was a master of kindness, true. But once we have heard justice calling our name, once we have felt the feeble hand reach out to grasp our own, we cannot – we must not – walk away by the side of the road, pretending, as the priest and Levite did, that we did not see. We must stop to understand their words and ponder awhile. Often, we must strain to hear these voices.
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