1.
We oppose the practice of abortion
and urge the active development and
employment of alternatives.
2.
The practice of abortion is contrary
to: · The revealed, written Word of
God. · Respect for the sanctity of
human life. · Traditional, historical,
and Judeo-Christian medical ethics.
3.
We believe that biblical Christianity
affirms certain basic principles which
dictate against interruption of human
gestation; namely: · The ultimate
sovereignty of a loving God, the Creator
of all life. · The great value of
human life transcending that of the
quality of life. · The moral responsibility
of human sexuality.
4.
While we recognize the right of physicians
and patients to follow the dictates
of individual conscience before God,
we affirm the final authority of Scripture,
which teaches the sanctity of human
life.
Approved
by the CMDA House of Delegates.
Passed with a vote of 59 for, 3 opposed,
1 abstention.
May 4, 1985. San Diego, California.
Explanation
Abortion,
although widely practiced, was considered
immoral and illegal in most western
societies until this generation. In
the United States, state laws, hospital
policies, and professional codes clearly
prohibited the practice because it
destroyed a developing human being.
The social ferment of the 1960's brought
about increased emphasis on individual
rights, including women's rights.
Many women's rights activists sought
legalization of abortion, initially
to help women who were victims of
rape or incest and women who were
carrying deformed babies, as well
as to eliminate the dangers of illegal
abortion. Later, the goal of the advocates
became abortion-on-demand for any
reason at all. The U.S. Supreme Court's
Roe v. Wade decision in 1973 struck
down all state laws that restricted
abortion. With time, the issue has
become increasingly contentious and
even violent, and positions have become
polarized. The designations have changed
from pro-abortion vs. anti-abortion
to pro-choice vs. pro-life, but the
issue refuses to go away.
Early
Christian response to the pro-abortion
(or pro-choice) activism was mixed.
Roman Catholics were consistent and
steadfast in their opposition to abortion
for any reason except to save the
life of the mother. Protestants were
divided. Most liberal denominations
and individuals were in favor of lessening
restrictions on abortion and took
strong pro-choice positions. Some
have recently retreated somewhat and
decry casual abortion, but most still
believe it is a woman's right to terminate
an early unwanted pregnancy. Early
in the debate, evangelicals tended
to ignore the issue, fearing that
it was part of the "social gospel"
which would detract from their primary
goal of sharing the gospel. Following
the lead of several prominent conservative
Christian voices, most have subsequently
adopted a position very close to that
of the Roman Catholic church. Many
have become involved in abortion alternatives
(e.g., Crisis Pregnancy Centers),
some have become involved in abortion
protests (e.g., Operation Rescue),
and some have become involved in legislative
activism.
Abortion
was the first issue tackled by the
Ethics Commission of the C.M.S. After
several drafts and revisions, the
position statement on Abortion was
passed by the House of Delegates in
1985 following major debate by the
delegates. Subsequent statements were
passed regarding the Use of Fetal
Tissue for Experimentation and Transplantation
(1989) and the use of Anti-Progestational
Agents: RU-486 (1991).
The
wording of these statements reflects
a strong sanctity of life perspective.
This perspective is based on scripture
which indicates that the fetus was
created by God and seen by Him (Psalm
139:13-16), considered worthy to be
called by name (Isaiah 49:1, 5), and
set apart for specific tasks (Jeremiah
1:4-5). Other Old Testament passages
which affirm the personhood of the
unborn include Job 3:3-4; Psalm 95:6-7,
100:3, 119:73; Isaiah 44:2,24. The
encounter between Mary and Elizabeth
recorded in Luke 1:41-45 implies that
even three months before birth John
was fulfilling his prophetic role,
and early in gestation Jesus was already
a person worthy of honor.
There
is, however, some variety of interpretation
by conservative Christians of how
this clear scriptural principle of
the sanctity of life should be applied
today. While most are close to the
absolute stance of the Roman Catholic
church, a few would not forbid abortion
in all situations. For instance the
positions taken by Jones and Almquist
in CMDS Journal articles abstracted
in this resource find some instances
of abortion less problematic than
others. Others believe strongly that
abortion is always wrong for the Christian,
but are unwilling to seek legislative
or judicial measures which proscribe
the procedure for the nation as a
whole. Unfortunately, some who firmly
believe that scripture absolutely
forbids all abortion use the stance
taken by others on abortion as a litmus
test of orthodoxy.
In
1991, the CMDS Ethics Commission considered
a recommendation to re-write the current
statement on Abortion because scripture
does not explicitly prohibit abortion
as is suggested in item 2 (a). It
was felt by some members that the
current wording might cause non- Christians
to question the credibility of the
CMDS statement. After long discussion,
and because of the difficulty reaching
consensus on the original statement,
it was decided to leave the statement
intact.
The
secular and Christian literature on
abortion is voluminous. The suggested
readings which follow are not meant
to be exhaustive, but were chosen
in an attempt to support the CMDS
position, although some do display
a broader perspective.
Abstracts
Jones DG. Abortion: Thoughts on a
perplexing issue. CMDS Journal Spring
1983; XIV(1):4-6
Shaw
CT. The Death of Kleine.
CMDS
Journal, Summer 1983; XIV(2):29-31
The author narrates the fetal perspective
of events in the womb, beginning as
the fertilized egg tumbles down the
fallopian tube. This is not a blob
of tissue, but a distinct individual
who grows and develops and at 12 weeks
of gestation discovers that he has
a twin occupying the womb with him.
The narrative is interspersed with
brief thoughts and emotions which
might be experienced by parents who
are overjoyed with the pregnancy,
or those of parents who are greatly
distressed by the prospect of having
a baby. The narrative is suddenly
and prematurely interrupted when abortion
claims these two lives. The author
claims that both extreme "pro-life"
and "pro-choice" positions are inadequate;
they are both absolute, and they both
fail to take account of all factors.
He argues that the fetus is part of
a continuum which commenced prior
to fertilization and will not end
at birth. He states, "Once a fetus
has been conceived, that fetus must
be regarded with seriousness and concern.
Under normal circumstances, it has
a right to full development." Wantedness
and convenience are not morally relevant.
However, he denies that the fetus
has an absolute right to life. He
argues that abortion may be justified
(a) to preserve the physical health
of the mother, (b) in extreme circumstances
to preserve the mental health of the
mother, (c) when pregnancy results
from rape or incest, (d) when the
fetus is so severely abnormal that
non-existence might be considered
a benefit to the fetus. He argues
against the abortion of individuals
with less severe anomalies, stating
that the emotional or financial burden
to others is not sufficient justification
to deny life to genetically defective
individuals. He closes by urging compassion
for individuals confronted with such
difficult decisions.
Hughes
EM. The issue is life. CMDS Journal,
Winter 1983; XIV(4):pp 18-23
The
author laments that physicians have
participated in millions of abortions
and that abortion is considered to
be immoral by a smaller percentage
of physicians than the general public.
While some decry the polarization
of the issue, he declares that there
can be no middle ground just as there
was no compromise possible on the
issue of slavery. He quotes numerous
biblical passages and cites several
biblical scholars to build a strong
case for the sanctity of unborn life.
He then discusses the meaning of "person"
and the misuse of the concepts of
"potentiality" and embryonic twinning.
He makes a clear case for the individuality
and personhood of the zygote and goes
on to propose that the law should
be changed to protect all innocent
humans. He counters arguments made
by those who would make exceptions
for rape, incest or fetal abnormalities.
Because health professionals are stewards
of life, he urges us to become involved
in education, legislative activity
and crisis pregnancy centers.
Ney
PG. We wrestle with death. CMDS Journal,
Spring 1984; XV(1):25-27
The
author begins by calling abortion
"the greatest sin humanity has ever
committed." He believes that anti-life
forces have caused several distortions:
(a) the hope of survival of the species
has become a fear of over-population,
(b) sex has been changed from source
of species survival into a search
for pleasure, (c) the parent/child
bond is strained by the sequellae
of unresolved grief following abortion,
(d) some mothers likewise have an
aversion to touching their healthy
children, (e) the normal restraint
of parental rage at their children
has been lessened, (f) some parents
have less sensitivity to their baby's
needs because of their belief that
the unborn is not a person, and (g)
some fathers refuse to become attached
to the unborn for fear that he or
she might not survive. He believes
that these distortions can lead to
more child abuse, less inclination
to conditioned child protection, and
a fear of ridicule for speaking on
behalf of the unborn. The net effect,
according to the author, is an endangerment
of the human species.
Schiedermayer
DL. Abortion: Manasseh's legacy...and
ours.
CMDS
Journal, Winter 1987;XVIII(1):5-9
The matter of first importance in
the ongoing abortion debate, according
to the author, is the status of the
fetus rather than the procedure of
abortion. He makes a strong scripture-based
argument for the sanctity of fetal
life. In tabular form as well in the
text, he defines and characterizes
five positions which attempt to balance
fetal rights and maternal rights:
total reproductive freedom, abortion
on demand, balanced rights, the right
to life, and the absolute right to
life.
While
a majority of U.S. citizens favor
some form of legalized abortion, many
(or most?) do not favor allowing abortion
to be available under all circumstances.
He then delineates several new medical
developments which are likely to enhance
the public recognition of the status
of the fetus. He encourages Christians
to focus on the status of the fetus
in order to minimize some of the effects
of Roe v. Wade.
Clark
DK. Is the sanctity of life principle
relevant today? CMDS Journal, Fall
1988; XIX(3):10-15
The "alleged inflexibility of the
absolutistic Sanctity of Life view
has intimidated some Christians into
accepting a Quality of Life view."
After this opening, the author quotes
Joseph Fletcher s argument that the
absolute view fails to resolve the
extreme cases, particularly that of
severely handicapped infants. He then
cites Dan Brock's argument that the
absolutist position fails in the killing/letting
die distinction and "leads inevitably
to a position where all life must
be saved at all costs."
The
author rebuts these claims by stating
that evangelical ethicists (he quotes
Charles Kraft and Arthur Holmes and
cites others) can maintain an absolutist
ethic but use quality of life factors
in making decisions about the application
of the absolute principle. He contends
that Fletcher has confused principalism
and legalism. He notes that scripture
contains no word for "absolute" and
then he offers two meanings of the
word, universal and exceptionless.
He claims that most biblical norms
are universal, but need not be exceptionless,
and only a few such as the commands
to love God and neighbor are exceptionless.
CMDS
Journal, Summer 1990; XIX(2):4-10
Four
articles on Operation Rescue: Hirsh
MR.
Commitment
to sacrifice: What Operation Rescue
is doing.
Fern
DR. Why I participate.
Randall
JS. Why I do not participate.
Frame
R. An objective evaluation
Operation
Rescue (O.R.) is described as a peaceful
and non-violent attempt to bring to
an end to the "holocaust" of abortion.
Its motivation is scriptural (Proverbs
24:11) and its example is Christ.
The first article chronicles the history
of O.R. and describes police and judicial
mistreatment of protestors. The author
addresses the question of why there
is dissension about involvement among
Christians, and concludes that apathy
must be replaced by a willingness
to sacrifice.
One
rescuer writes that he is involved
because O.R. has been an extremely
effective means of raising the conscience
of America, and because social change
rarely occurs without conflict or
challenge. He states that physicians
have abandoned their professional
responsibility, and he encourages
them to become knowledgeable, to get
involved, and to refuse take part
in abortions.
A
non-participant believes that not
all are called to the same efforts,
and that there are many other ways
to support the cause of life. He encourages
strength through unity.
"
...as abortion has divided society
at large, so have approaches to the
problem divided the believing community"
says one observer. Some favor political
compromise, others maintain a belief
in uncompromising abolition of abortion.
Some oppose O.R. thinking it is poor
strategy to engender more public opposition,
others say image is a non-issue. Although
he feels the jury is still out on
the effectiveness of O.R.'s approach,
the author is convinced that the O.R.
movement is not justified in claiming
their motivation is purely principle
and unconcerned with image. He believes
that their non-violent strategy obscures
an underlying "just war" stance.
Almquist
A. When does human life begin? CMDS
Journal, Winter 1989; XX(4):13-15
The
author begins by lamenting that many
who are opposed to abortion are not
willing to undertake other 'pro-life'
causes. He defends a scriptural portrayal
of prenatal human life and identity.
He questions, however, the position
taken by many that human life begins
at the moment of fertilization. Instead
he supports the view that implantation
is a more biologically tenable, and
a more pragmatically useful (vis a
vis methods of contraception), position.
Readers
responses. No end to 'Beginning of
Life'. CMDS Journal, Summer 1990;
XXI(2):17-20
Eight
earnest responses to Dr. Almquist's
article, most disagreeing, a few supporting
his view.
Forsythe
CD. Abortion is not a 'necessary evil':
Why Americans oppose abortion but
want to keep it legal. Christianity
Today May 241999:63-4
The
author discusses 4 myths which have
led many Americans to believe that
abortion is a necessary evil and points
out the serious implications for future
public policy brought about by this
distorted thinking.
Hilgers
TW, Horan DJ (eds). Abortion and
Social Justice. New York: Sheed
& Ward, 1972.
A
compilation of scholarly and
well-reasoned writings on the
medical, legal, and social issues
early in the abortion debate.
Nilsson
L. A Child Is Born. New York:
Delacorte Press, 1977.
A
beautiful photographic presentation
of prenatal life.
Tiefel
HO. The unborn: Human values
and responsibilities. JAMA 1978; 239:2263-2267.
The
author, after discussing definitions,
concepts and 'biblical bearings',
concludes that the unborn are
sufficiently like us that they
must be considered human beings
and we are therefore morally
responsible for what happens
to them.
Schaeffer
FA, Koop CE. Whatever Happened
to the Human Race? Old Tappen,
NJ: Revell, 1979.
One
of the first strong statements
against abortion (plus euthanasia
and infanticide) by respected
evangelical voices. Well presented
from a biblical and historical
perspective.
Nathanson
BN. Aborting America. Garden
City, NY: Doubleday, 1979.
An
expose of the deceptive argumentation
and statistics used by pro-abortion
advocates in the 1960's
and 70's to advance their
cause. The author was an abortion
advocate and practitioner until
philosophical and moral reasoning
led him to conclude that abortion
was wrong.
Verny
T, Kelly J. The Secret Life
of the Unborn Child. Toronto:
Collins, 1981.
This
book gives scientific information
in lay language about the intellectual
and emotional development of
the unborn child.
Gorman
MJ. Abortion & the Early Church.
Downers Grove, IL: Intervarsity
Press, 1982.
This
historical review shows that
the abortion debate is not a
twentieth century problem.
Atkinson
D. Some theological perspectives
on the human embryo. [two parts] Ethics & Medicine 1986;
2(1):8-10 and 2(2):23-24,32.
After
laying a framework for Christian
ethics taken from the biblical
narrative of the flood, the
author delineates four principles
he deduces: (1) our understanding
of scientific data must be made
within the context of a created
order, (2) all life has value,
and there are restrictions on
the taking of life, (3) persons
and animals are different, and
(4) there is an absolute prohibition
against shedding innocent human
life. He then discusses the
divine image created within
humans using several Old Testament
and New Testament passages.
Strong
C, Anderson G. The moral status
of the near-term fetus. Journal
of Medical Ethics 1989;
15:25-27.
The
authors argue that the fetus
has the same moral status as
a newborn, and thus should be
regarded as a person. They go
on to say that this does not
preclude justifiable killing
of the fetus, at least to save
the life of the mother.
Spagnola
AG. Identity and status of the
human embryo. Ethics & Medicine 1990; 6(3):42.
This
one page summary of the 1988-89
study sessions of the Board
of Directors of the Italian
Catholic University's Center
for bioethics highlights biological,
philosophical, legal, psychological,
ethical, and theological aspects
of the question.
Beckwith
FJ. The misuse of maternal mortality
statistics in the abortion debate. Ethics & Medicine 1991;
7(2):18.
The
author points out the misuse
of numbers by both sides in
the debate.
Sims
PF. Teenage pregnancy and abortion:
A review. Ethics & Medicine 1992; 8(1):6.
A
factual review of the many problems
of teenage pregnancy and abortion.
Gorman
MJ. Why is the New Testament
silent about abortion? Christianity
Today 1/11/93:27-29.
Put
into historical perspective,
the author maintains that the
fourth century collection of
first century Jewish-Christian
writings is indeed against abortion.
Kristol
E. Picture perfect: The politics
of prenatal testing. Ethics
& Medicine 1993; 9(3):23-31.
An
in-depth review of the new technologies
which allow parents and physicians
to "eradicate illness in
a whole new way ". The
author stresses that these new
capabilities have produced subtle
quality-of-life standards and
not so subtle ways of discouraging
birth of those who do not measure
up.
Young
K. The zygote, the embryo, and
personhood: An attempt at conceptual
clarification. Ethics & Medicine 1994; 10(1):2-7.
The
author concludes "An embryo's
personhood rests then in his
being, not in his acts or functions
or in what happens to him."
Thorp
JM. Prenatal diagnosis and therapy.
Chapter 2 in New Issues in Medical
Ethics. Bristol, TN: Christian
Medical & Dental Society, 1995.
The
author gives clear scientific
data on the issue of prenatal
testing which can be used by
physicians and parents-to-be
who come from a pro-life perspective.
Christian
Life Commission of the Southern
Baptist Convention. The struggle
against abortion: Why the use
of lethal force is not morally
justifiable. Ethics & Medicine 1995; 11(2):26-32.
A
well-reasoned and well-articulated
defense of its title.
Meilander
G. Body, Soul, and Bioethics.
Notre Dame, IN: University of
Notre Dame Press, 1995.
The
author discusses the history
of modern bioethics and public
policy, especially in regard
to the emphasis on personhood
and autonomy. He concludes that
abortion is the issue that will
not die because of its central
focus on personhood and autonomy.
Moreland
JP, Mitchell J. Is the human
person a substance or a property-thing? Ethics & Medicine 1995;
11(3):50-55.
This
paper concludes "...to
be a human person is to possess
an essential human nature. The
unborn are individual human
substances, possessing an essentially
human nature; therefore they
are human persons. Functional
definitions of personhood are
arbitrary, metaphysically inadequate
and ethically problematic."
Cameron
NM, Schiedermayer DL (eds).
Bioethics and the Future of
Medicine. Grand Rapids, MI:
Eerdmans, 1995.
This
book includes five chapters
which discuss abortion from
various perspectives:
#13
Smith SJ - Post-abortion syndrome:
Fact or fiction
#14
Roberge LF - Abortifacient vaccines:
Technological update
#15
Beckwith FJ - From personhood
to bodily autonomy: The shifting
legal focus in the abortion
debate
#16
O Mathuna DP - The Bible and
abortion: What of the 'Image
of God ' ?
#17
Pohl CD - Abortion: Responsibility
and moral betrayal.
Paton
D. The use of backstreet abortion
arguments in favour of legalized
abortion. Ethics & Medicine 1997; 13(1):5-10.
The
author maintains that the statistics
cannot believed, but more important,
the fetus' right to protection
should not depend on such arguments,
but is based on the recognition
that he or she is a human being
distinct from the mother. |
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