IS ABORTION REALLY DESIGNATED A SIN IN THE BIBLE?

Although there is no verse that explicitly mentions “abortion,” there are many that would designate it a sin. Of course, there is the general injunction against taking the life of a human:

•                “Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind. (Genesis. 9:6)

The Bible makes no distinction between the human pre-born and the human post-born. A human is a human and not an animal. There is therefore no reason why this prohibition wouldn’t also apply to humans in the womb:

•                "Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it.” (Numbers 35:33; Gen. 1:26-27)

The next verse identifies what happens when a pre-born is killed:

•                "If men who are fighting hit a pregnant woman and she gives birth prematurely but there is no serious injury [to the fetus], the offender must be fined whatever the woman's husband demands and the court allows. But if there is serious injury [to the fetus], you are to take life for life.” (Exodus 21:22-23)

If there is serious injury to the fetus, the penalties seem to be the same as the penalties for injury to a post-born. If the pre-born dies, there is to be a life for a life. Clearly, the pre-born is regarded as a human life in the same way the post-born is.

We also observe that God has profound interest in the fetus, as He does with any human:

•                For you created my inmost being; you knit me together in my mother's womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. (Psalm 139:13-14)

God tells his Prophet Jeremiah that even in the womb, he was a “you” not an “it”:

•                "Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations." (Jeremiah 1:5)

Even in the womb, the pre-born is considered a “baby”:

•                As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. (Luke 1:44)

The baby is God’s workmanship:

•                “Did not he who made me in the womb make them? Did not the same one form us both within our mothers?” (Job 31:15)

Abortion was explicitly condemned by the early church:

•                “Love your neighbor as yourself…You shall not murder a child by abortion nor shall you kill a newborn.” (Didache)

•                “You shall love your neighbor more than your own life. You shall not murder a child by abortion nor shall you kill a newborn.” (Barnabus)

•                [In a vision of Hell] “I saw…women…who produced children out of wedlock and who procured abortions.” (Apocalypse of Peter)

In fact, there exists no Biblical evidence that we should not regard the fetus as a human being created in the image of God.

If you have had an abortion, confess your sin to the Lord, and He will forgive and cleanse you of your sins (1 John 1:9) that you might find the healing you will never find by trying to convince yourself that you did what was right.

P.Z. Myers, Human Life, and Bodily Fluids

Where our thinking goes – especially our thinking about who we are as humans - so too will go society.

• Last week the Telegraph reported that the remains of over 15,000 aborted babies have been incinerated as clinical waste over the past two years in the UK, with some of them having been used in “waste-to-energy” plants that produce power for heat:

In response to this news, evolutionist P.Z. Myers wrote:

• I’m not in the least disturbed by the fact that patients were not consulted on how their dead fetus was disposed. When you go in for an operation, are you concerned about what is done with the bloody towels afterwards, or how your appendix or tonsils or excised cyst are treated? Did you think there was some special room deep in the bowels of the institution where they were reverently interred, attended by a weeping chaplain who said a few kind words over your precious bodily fluids? Nope. They’re sealed up in a bag, dealt with according to appropriate protocols for medical waste, and incinerated. Get over it.

Myers refuses to acknowledge that there is a profound distinction between human life and body tissue, and this confusion will inevitably lead to profound moral and legal changes. It already has.

If there is nothing sacred about the pre-born, then there is nothing sacred about the post-born. As a result, certain lives are now considered expendable – the elderly, the mentally or physically impaired, and other social undesirables, mere “bodily fluids.” After all, if the pre-born are mere “bodily fluids,” why should these others be anything more than that!

And do not think that this slow erosion of human dignity will stop at voluntary euthanasia. If the elderly are nothing more than a sack of bodily fluids, how long will this society justify designating valuable resources for their care? Not long!

We are entering into a fearful new world in which our value is socially – not divinely – constructed, resting upon the whim or good favor of the social moment to determine our value. This value might rest upon some consideration of our intelligence, productivity, sexual vitality or even our party affiliation.

However, value can no longer rest upon the notion that we are all created in the image of God and consequently possess certain unalienable rights. Instead, secular materialism will find that it cannot sustain such a notion of equality. Why not? Materialism cannot provide a basis for equality. From a physical point of view, we are not equal. Some are educated and productive; others are not. Some are healthy and strong; others are not. Some are regarded as a credit to society; others are seen as an unwanted cost. What then becomes of our notion of “equal rights” if there is no true equality? Why should they remain equal? Perhaps those deemed with greater value should have more rights?

We may superficially affirm equality or something akin to “unconditional positive regard” (UPR), but it will become no more than a manipulative and disingenuous tool without the necessary rational and divine underpinning. The psychologist might continue to treat her client with UPR, but as a product of her society, she will increasingly see UPR as an insincere attempt at psychological manipulation. Eventually, cynicism will eat away at its core.

If human life is no more than bodily tissue, then it is just a matter of time until our morals and laws reflect this belief. Our hospital incinerators are just the beginning.