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The Case For the Morality of Legal Abortion and Against Biblical Condemnation

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The term abortion most commonly refers to the induced abortion of a human pregnancy.
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What the Bible Says about Abortion - The Bible and Abortion

Comprehensive and meticulously documented facts about abortion

First, as Beckwith points out (pp. 141-2), it is simply untrue that laws limiting "free moral agency" are contrary to God's will. For example, laws banning rape, theft, murder and the use of crack cocaine invariably restrict the free moral agency of others. Few complain, however, because it is widely recognized that these laws protect the free agency of others who have a right not to be harmed by such behavior (i.e. a woman who is raped is prevented from exercising her free moral agency, hence laws against rape are perfectly just).

Second, the argument from free moral agency only works if the abortion advocate begs the question and assumes that the unborn are not human. For if the unborn are indeed human, laws restricting abortion would be perfectly just since the free agency of another, the unborn child, would be violated by an act of abortion. Hence, the question, "Are the unborn human?" must be addressed (and not merely assumed) before the question of free moral agency is discussed.

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First, even if abortion advocates are right about these texts, they would still have to explain other Scriptural references (such as Gen. 4: 1, Job 3:3,etc.) which clearly state that a person's existence begins at conception.

Second, those who use this argument commit the world view fallacy mentioned earlier. Basic to good hermeneutics is the principle that a text can never mean to us what it never could have meant to its author or original readers. In other words, it's critical that we interpret Scripture within its own intellectual and cultural framework without reading into it a foreign world view. The distinction between "biological human life" and "human person" is a creation of modem pro-abortion thought which demands that the fetus meet certain developmental criteria before qualifying as fully human. (Carl Sagan, for example, insists that human personhood cannot possibly exist until the sixth month of pregnancy -- when the fetus becomes fully sentient.) Since neither the Psalmist nor his readers were aware of this modem distinction, Psalm 51:5 cannot be used to support the pro-abortion position without doing violence to the text.

Third, far from undermining the humanity of the unborn this passage clearly affirms it. The Psalmist tells us in no uncertain terms exactly when his life began: "In sin did my mother conceive me," he writes, linking his status as a person to the act of conception. Hence, the first part of Psalm 51:5 ("I was or"was best describes "the subsequent physical development of David in the womb, which continues after birth into infancy, childhood, adolescence and adulthood" (Beckwith, pp. 148-9).

The same can be said of Psalm 139:13-16. Liberals claim that because the unborn are still "unformed" (verse 16), they are therefore not fully human. But as Norman Geisler points out, "unformed doesn't mean non-human any more than deformed does." And since passages like this actually describe God's personal relationship with the unborn, it's strange that abortion advocates would use them to support their claim of an unthinking, unfeeling fetus.

Theargument goes that the first man, Adam, became a living soul when God breathed into his nostrils the breath of life. Since the unborn don't 'breathe' until birth, they are not fully human. This argument is utterly vacuous.

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