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Thursday, November 12, 2009

Atrocity: Many Churches Support Abortion

What three organizations have backed abortion on demand? The answer that many might respond with is Planned Parenthood, the Democratic Party, NARAL or some women’s group.

How about three of the largest church organizations in America: the Evangelical Lutheran Church In America (10,500 congregations), the Presbyterian Church (10,000 congregations and 2.3 million members), and the United Methodist Church (8 million members).

Evangelical Lutheran Church In America’s Social Statement On Abortion is an exercise in hypocrisy and nothing more than an attempt to please everyone involved except the unborn. Here are a few excerpts from their statement:

Some basic faith convictions undergird our judgments on abortion: Human beings, created in God’s image as male and female (Genesis 1:27-28), are persons of intrinsic value and dignity (p.2)

All of life is a mysterious, awesome gift of God. Biblical passages express the God-given mystery of creation (Psalm 139; Jeremiah 1:5; Isaiah 40:26ff; Luke 1:41; Acts 17:24-25). God creates life, redeems it through Jesus Christ, and fulfills it in the coming of the reign of God. Personal human life is a part of this divine drama. God creates a human being through complex genetic, physiological, and relational developments. Human life in all phases of its development is God-given and, therefore, has intrinsic value, worth, and dignity. (p.2)

A developing life in the womb does not have an absolute right to be born, nor does a pregnant woman have an absolute right to terminate a pregnancy. (p.2)

Because we believe that God is the creator of life, the number of induced abortions is a source of deep concern to this church. We mourn the loss of life that God has created. (p.3)


They mourn the loss of life that God has created, but they agree that someone should have a right to end that life.

Abortion ought to be an option only of last resort.

Because of the Christian presumption to preserve and protect life, this church, in most circumstances, encourages women with unintended pregnancies to continue the pregnancy.(p.6)

This church recognizes that there can be sound reasons for ending a pregnancy through induced abortion. The following provides guidance for those considering such a decision. We recognize that conscientious decisions need to be made in relation to difficult circumstances that vary greatly. What is determined to be a morally responsible decision in one situation may not be in another.


Translation: We believe in the preservation and protection of life, but since we don’t have any set morals the woman can kill her unborn if she wants.

In reflecting ethically on what should be done in the case of an unintended pregnancy, consideration should be given to the status and condition of the life in the womb. We also need to consider the conditions under which the pregnancy occurred and the implications of the pregnancy for the woman’s life.

An abortion is morally responsible in those cases in which continuation of a pregnancy presents a clear threat to the physical life of the woman. A woman should not be morally obligated to carry the resulting pregnancy to term if the pregnancy occurs when both parties do not participate willingly in sexual intercourse. This is especially true in cases of rape and incest. This can also be the case in some situations in which women are so dominated and oppressed that they have no choice regarding sexual intercourse and little access to contraceptives. Some conceptions occur under dehumanizing conditions that are contrary to God’s purposes. (p.7)

There are circumstances of extreme fetal abnormality, which will result in severe suffering and very early death of an infant. In such cases, after competent medical consultations, the parent(s) may responsibly choose to terminate the pregnancy. Whether they choose to continue or to end such pregnancies, this church supports the parent(s) with compassion, recognizing the struggle involved in the decision. Although abortion raises significant moral issues at any stage of fetal development, the closer the life in the womb comes to full term the more serious such issues become.


Translation: A fetus at five or six months isn’t as valuable as one at full term. I wonder if they believe a toddler is as valuable as an adolescent.

When a child can survive outside a womb, it becomes possible for other people, and not only the mother, to nourish and care for the child. This church opposes ending intrauterine life when a fetus is developed enough to live outside a uterus with the aid of reasonable and necessary technology. If a pregnancy needs to be interrupted after this point, every reasonable and necessary effort should be made to support this life, unless there are lethal fetal abnormalities indicating that the prospective newborn will die very soon.(p.7)

In conclusion, the church’s role in society begins long before and extends far beyond legislative regulation. It seeks to shape attitudes and values that affirm people in whatever circumstances they find themselves.(p.11)

In other words we have no concrete attitudes and values, but we will agree with whatever someone wants to do so we don’t hurt their feelings.


Presbyterian Church (U.S.A.), From “Problem Pregnancies and Abortion,” 1992. The following are excerpts from their statement:

Problem pregnancies are the result of, and influenced by, so many complicated and insolvable circumstances that we have neither the wisdom nor the authority to address or decide each situation…

We affirm the ability and responsibility of women, guided by the Scriptures and the Holy Spirit, to make good moral choices in regard to problem pregnancies…

The considered decision of a woman to terminate a pregnancy can be a morally acceptable, though certainly not the only or required, decision. Possible justifying circumstances would include medical indications of severe physical or mental deformity, conception as a result of rape or incest, or conditions under which the physical or mental health of either woman or child would be gravely threatened ...

We are disturbed by abortions that seem to be elected only as a convenience or to ease embarrassment. We affirm that abortion should not be used as a method of birth control….


They are disturbed by it. That’s not very tough language.

We do not wish to see laws enacted that would attach criminal penalties to those who seek abortions or to appropriately qualified and licensed persons who perform abortions in medically approved facilities….


We only believe in laws against someone who actually murders a born person.

The Christian community must be concerned about and address the circumstances that bring a woman to consider abortion as the best available option. Poverty, unjust societal realities, sexism, racism, and inadequate supportive relationships may render a woman virtually powerless to choose freely….


Then you do believe in abortion for convenience sake.


The United Methodist Church’s Social Principle on Abortion is as follows:

By affirming the ability and responsibility of a woman to make good moral choices regarding problem pregnancies, the Presbyterian Church (U.S.A.) does not advocate abortion but instead acknowledges circumstances in a sinful world that may make abortion the least objectionable of difficult options….


It’s only least objectionable because the unborn doesn’t have the ability to object.

The beginning of life and the ending of life are the Godgiven boundaries of human existence. While individuals have always had some degree of control over when they would die, they now have the awesome power to determine when and even whether new individuals will be born. 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 and the unborn child.


But they are not equally sacred if the mother can kill her unborn child.

We recognize tragic conflicts of life with life that may justify abortion, and in such cases we support the legal option of abortion under proper medical procedures.


Didn’t you just say “sanctity of unborn human life.”

We oppose the use of late-term abortion known as dilation and extraction (partial-birth abortion) and call for the end of this practice except when the physical life of the mother is in danger and no other medical procedure is available, or in the case of severe fetal anomalies incompatible with life. Before providing their services, abortion providers should be required to offer women the option of anesthesia.


Oh, those severely disabled shouldn’t be granted any rights. That anesthesia should be given so the mother doesn’t realize she is killing a baby.

We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may cause them to consider abortion. The church shall offer ministries to reduce unintended pregnancies. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. We particularly encourage the Church, the government, and social service agencies to support and facilitate the option of adoption. We affirm and encourage the Church to assist the ministry of crisis pregnancy centers and pregnancy resource centers that compassionately help women find feasible alternatives to abortion. Governmental laws and regulations do not provide all the guidance required by the informed Christian conscience. Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, family, pastoral, and other appropriate counsel.

If we just pray to God he will find abortion acceptable.


The following is a sampling of other churches and religious organizations that believe in abortion. The group Religious Coalition For Reproductive Choice lists a wide variety of members:

Conservative Judaism
Rabbinical Assembly
United Synagogue of Conservative Judaism
Women’s League for Conservative Judaism

Episcopal Church

Ethical Culture
American Ethical Union National Service Conference

Humanist Judaism
Society for Humanistic Judaism

Presbyterian Church (USA)

Reconstructionist Judaism
Jewish Reconstructionist Federation
Reconstructionist Rabbinical Association

Reform Judaism
Central Conference of American Rabbis
North American Federation of Temple Youth
Union for Reform Judaism
Women of Reform Judaism, The Federation of Temple Sisterhoods
Women’s Rabbinic Network of Central Conference of American Rabbis

United Church of Christ

United Methodist Church
General Board of Church and Society, United Methodist Church
General Board of Global Ministries, Women’s Division, United Methodist Church

Unitarian Universalist
Unitarian Universalist Association
Unitarian Universalist Women’s Federation
Young Religious Unitarian Universalists
Continental Unitarian Universalist Young Adult Network

Caucuses/Organizations
American Jewish Committee
American Jewish Congress
Anti-Defamation League
Catholics for Choice
Christian Lesbians Out (CLOUT)
Church of the Brethren Women’s Caucus
Disciples for Choice
Episcopal Urban Caucus
Episcopal Women’s Caucus
Hadassah, WZOA
Jewish Women International
Lutheran Women’s Caucus
Methodist Federation for Social Action
NA’AMAT USA
National Council of Jewish Women
Presbyterians Affirming Reproductive Options (PARO)
Women’s American ORT
YWCA of the USA

How do we as a society give credence to all of the churches and related organizations that confess their belief in God and the Bible, but on the other hand think that it’s perfectly fine to kill someone who was created in God’s image? This is not to say that a woman facing a pregnancy is not free from difficulty, but why would these so-called moral institutions believe in the killing of the unborn life as an option.
View original post by Monte Harms at Stand For Life

Posted by Monte Harms on 11/12 at 01:45 AM
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