Femina, A Work for Every Woman

by John A. Miller

Professor Carpenter in his “Principles of Human Physiology,” tells us, that when we first discern the primordial cell, which is to evolve itself into the human organism, we can trace nothing that essentially distinguishes it from that which might give origin to any other form of organic structure. The earliest stages of its development consist in simple multiplication of cells by “duplicative subdivision,” so that a mass of cells comes to be produced, amidst the several components, of which no difference can be traced; and this also finds its parallel among the simpler organisms of both kingdoms. There is nothing at this period to distinguish the germs of man from that of any other vertebrated animal, yet in the course of nine short months a human being is developed possessing all the faculties of its progenitor, and how could all this come to pass, if not instituted at the moment of conception?

It is at this time and moment, that an atom of the universal spirit becomes separated and individualized, and the germ of a human soul is implanted, deep in the dark recesses of nature’s laboratory. The ovum of the female and the germ of the male coalesce, imbued by the incarnation of the immortal spirit, and no time can be more opportune for that union than at the very inception of our being, because the soul and the body must interact, one on the other.

In the reproduction of man, there is a higher purpose than simply to multiply the species. The Creator can only manifest Himself, if he has intelligent souls or spirits as his creatures, and the reproduction of the human species is the natural means of bringing this about.

The mystic union is accomplished at the time and moment of conception, when a unit of the universal spirit becomes individualized into a human soul. In the dark recesses of the mother’s womb the ovum of the female and the germ of the male, imbued by the immortal spirit, begin their growth and development together, this constitutes the triune of nature, from which the evolutions of body and soul take their beginning.

Sexual instinct is not an unholy and depraved action of the human mind, but the necessary means to an end, a finite instrumentality of the Divine mind to procreate the body, as an abode for the human soul. One of the attributes of the Creator is, in the very nature of things, to create, and he has thus endowed us, His creatures, for the manifestation of His creative power. He perpetually and eternally creates, and this has no reference to time, place or space: just as in the beginning, God created all things, so we recognize the supreme hand, now, to-day, and forever, ever active in His natural element.

The operation of nature’s law may be contravened by the selfish, sordid, criminal acts of the human heart, but it cannot be frustrated. No one can console himself, that the invincible law of evolution is at the capricious behest of finite man, and can be neutralized and obstructed at will; that would place a limitation on the Creator; it would contradict the omnipotence of the Divine mind; it would place every life or soul at the mercy of the sordid conscienceless abortionist, and it would reduce the Divine origin of man and the soul’s immortality to an absurdity.

After the fetus is murdered, its soul continues to grow in the spiritual realm, an undying witness of the criminal infamy which deprived it of that earthly experience which nature intended for the children of men. It is the greatest crime against nature to kill off a human fetus, and prematurely hurl into eternity a human soul, which has the same right to human experience as those already born, and, in the eyes of God, it is no less a crime than the murder of an adult.

“Dust thou art, to dust returnest,
Was not spoken of the soul.”

The meaning of the term abortion is etymologically not to be born or not to be carried out, or, in other words, the premature expulsion of the fetus from its mother’s womb, which is any time before it is capable of independent existence. This is according to the construction of the law of France, which means any time previous to the termination of the sixth month of pregnancy. Abortion may be accidental, that is, it may be due to a casualty which was entirely beyond the control of the person suffering or going through an abortion, or it may be due to disease affecting either the embryo or the mother.