NOTICE (Aug. 1, 2015)
This is a brief update to the article, originally posted on July 30, 2015. First, looking towards an upcoming travel day, I released the article before our normal editing processes and against my better judgment. The unedited version contained several typographical errors. As such, the article failed to meet the standards we seek for this blog. Changes appear in the revised version. My sincere apologies to you and please know that we feedback in terms of topics and content. Second, we received comments that the article appeared incomplete. The article is six pages in length. However, some readers did not notice the pagination numbers at the bottom. We will work on making page advancing more prominent. Third, we ask that you also look at articles posted in the Comments area below. Lastly, thank you for the constructive input. We appreciate your continued support.
Kenneth D. Price, Co-Founder
To what extent will America’s social engineering, namely the normalizing of homosexuality and liberalization of abortion, be a matter of strategic import to U.S. relations with African nations? Will the future of two regions be shaped by a growing secularism or be divided by questions of morality? Where does this leave people of faith, faith-based institutions, and faith leaders in their inter-continental dealings? And how will the international climate around these issues impact domestic politics within both the U.S. and African nations?
Over the last 42 years since the U.S. Supreme Court [SCOTUS] decision on Roe v Wade, Americans have killed well over 54 million unborn babies, some 15+ million being black. Arguably, the Court’s decision in Obergefell v. Hodges that legalized homosexual marriage will have as significant an impact on America’s social landscape as did the 1973 decision that legalized abortion.
U.S. influence globally, within and without international agencies such as The United Nation, exports social policy abroad, creating clashes in Asia (e.g., China, Russia), Arab/Middle East (e.g., Iran, Syria), and African nations (e.g., Cameroon, Uganda, Benin, Kenya). However, unlike other key social [justice] issues, promoting homosexuality and killing unborn babies represent political shifts that challenge morality than politics that pursue morally.
Trafficking of children, refugee crises, and combating poverty have roots in moral imperatives consistent with our Creator. Conversely, sex-same relationships and abortion are arguably secular interests in-nature, conflicting with objective morality. As such, efforts to normalize these social constructs leverage political influence as opposed to appealing to innate ideas of inherent good.
The aforementioned questions and related discussions are resurfacing in the aftermath of President Obama’s meetings with Kenyan President Uhuru Kenyatta.
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