Former President Jimmy Carter recently wrote, "Of all the sharply debated issues in America, abortion is the most divisive. Emotions run deep on both sides of the question, and they permeate both our nation's domestic and foreign policy. At the same time, there is general consensus within the Christian churches that a developing fetus is a human life and should be protected." [Jimmy Carter, OUR ENDANGERED VALUES, 2005, p. 71]

It is interesting to note that President Carter uses the term "developing fetus" in his characterization of a common belief among Christian churches. One of the key arguments in the abortion issue hinges around the question, "When does life begin?" For those who believe that "human life" begins at the moment of conception, when the sperm fertilizes the egg, an abortion at any time during the pregnancy would be considered "taking a life." On the other hand, those who believe that the developing fetus has to reach a certain point before it can be considered human life, eg "viability" or some other point during the first or second trimester of pregnancy, might argue that an abortion in the early stages of pregnancy could not be considered taking a human life.

In order of priority of issues, the second great question has to do with "legality." Should abortions be legal? In a pluralistic society, in a society that might be called "desectarian" or "secular," not dominated by any faith stance or point-of-view, should a particular religious viewpoint prevail in such a matter of choice for those who do not buy into that faith or that view? In other words, in a democratic society like ours, should we separate what ought to be legal vs. what may be "Christian' or "moral" by certain ethical standards?

The issue of abortion has been very much in the news in recent days. South Dakota recently passed a rather stringent law to ban all abortions, except when the health of the mother is at stake. The law does not allow for abortions even in the case of incest or rape. It looks as if Mississippi may be passing a rather restrictive (pre 1973) law in the near future. Many other states will probably follow suit, based on the assumption that the two new Justices on the Supreme Court, Roberts and Alito, might vote to reverse Roe v Wade and thus make abortions much more difficult to obtain.

One of the serious concerns about Roe v Wade is that it has opened Pandora's Box and provides too few restrictions. Here are some of the statistics:
-Approximately 1.5 million abortions are performed in the U.S. each year (about 4,000 per day). -More than one of four pregnancies in the U.S. ends in abortion
-Fifty-eight percent of women obtaining abortions are under age 25 (thus, 42% are over 25).
-Poor women are about three times more likely than affluent women to have an abortion.
-One percent choose to have an abortion because of rape or incest.
-About ninety percent of abortions in the U.S. are outpatient procedures, performed under local anesthesia, in the first 12 weeks (first trimester) and usually cost about $400.
[Cf. LIVING FAITHFULLY AS FRIENDS AND FAMILY, pp.66-67]

What does the Bible say about abortion? Nothing directly, but there are some passages that are used by "both sides" of the debate.

Those most referenced by the anti-abortion side refer to Psalms 139:13-16; Isaiah 49:1; Jeremiah 1:4-5; and Luke 1:41. The Old Testament references generally deal with the belief that "God forms us in the womb, knows us in the womb," and the case of Isaiah and Jeremiah, "even calls us while we are still in the womb." The passage from Luke is about Mary's visit to her cousin Elizabeth, both with child, and her acknowledgment that Mary's child will be her "savior" or "messiah."

One of the main references for those who support the right to a legal abortion comes from Exodus 21:22-25. In this passage, a listing of punishment for various "crimes" is found. It is interesting to note that in the case of fighting between men and women (with child somehow involved) and as a result of the fight she miscarries, the punishment for such a disaster is a fine, which her husband may suggest to the judge who then sets the fine. If the woman should die from the injuries or trauma, then the punishment is "a life for a life," ie. the death penalty. Therefore, under Jewish Law it is obvious that causing a miscarriage is not the same as 'killing another human being."

The United Methodist Church (the church in which I am a retired minister), along with many other Protestant Churches, has struggled with a response and guidance for its clergy and members on this troubling issue. Part of what the UM Church says in its Discipline is: "Our belief in the sanctity of unborn human life makes us reluctant to approve abortion. But we are equally bound to respect the sacredness of the life and well-being of the mother, for whom devastating damage may result from an unacceptable pregnancy" . . . We oppose late-term abortion . . . except when the physical life of the mother is in danger . . . Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, pastoral, and other appropriate counsel."
[SOCIAL PRINCIPLES # 161J, DISCIPLINE, THE UM CHURCH]

In my professional degree work in Theological Ethics at Vanderbilt University, 1974-76, one of the most interesting courses I had was Medical Ethics. Students and faculty from the Medical School, the Nursing School, The Law School and the Divinity School participated in the semester long seminar. That was soon after Roe v Wade had become the "Law of the Land." It was a most interesting process to be involved with persons from the other disciplines in looking at this major issue and this gave me a broader view of the pros and cons of legal abortions. Many hailed the Supreme Court decision but many were very much opposed to the ruling and began immediately to try to reverse that controversial decision. Those two sides are still very much with us and have been given new energy by the appointment of two new Justices to the Supreme Court. Those who oppose legal abortions have new hope that it might be reversed since Justice Sandra Day O'Conner, who was a "swing vote," has been replaced by Justice Samuel Alito who is perceived to be more conservative on abortion issues.

Only time will tell. The most important abortion case now before the Court in the current session (ends in May) is a "partial-birth" abortion case. Lower Courts have upheld the legality of partial birth abortions but the current Administration has brought it to the Supreme Court, hoping to get a reversal.

Making ethical decisions, especially in life and death situations, is a terrible responsibility placed upon us "finite human beings." How can we ascertain "the Will of God" in this and all moral-ethical questions? Unless one is an Absolutist in matters of morality, ie, has no doubt about the right course in every situation, then the decision making is much more difficult. We dealt earlier with the idea of making decisions in the context of the Christian community. This is one of those issues that we need to carefully and prayerfully consider with the help of our clergy, medical doctors, and fellow Christians who are willing to struggle with us.

Here are some questions for you to ponder:
-Is abortion ever justified, under what conditions?
-If it is never justified, on what basis is that determined?
-Should we provide for legal abortions in a pluralistic or non-sectarian society?
-What would you do if your 14 year-old daughter told you she was pregnant?
-What would you do if you were a single mother of three small children, living in poverty, and you became pregnant again?
-What responsibility do we have to provide sex-education to young teens (or earlier) that would encourage them to abstain from sexual intercourse until marriage or to use birth-control pills, or other birth-control devices?
-What will happen if Roe v Wade is reversed?
-Does a woman have the right to have control over her body and her reproductive capacity?
-What should society do with boys and men who impregnate girls or young women and then abandon them?
-Through technologies now available, should women who are carrying "Downs Syndrome" babies, or babies with deforming or crippling abnormalities, be allowed to have abortions?
-Should victims of rape or incest be allowed to have abortions?

And the list goes on. These are questions that all responsible Christian adults need to take seriously; in fact, all responsible adults, religious or not, need to do likewise.

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