Situations of special interest

1.Abortion of suspected deformed fetus

The thalidomide scandal of 1962 resulting in the birth of 10,000 defective children and the German measles epidemic of 1963- 64 causing the birth of 30,000 handicapped children sensitised the public to the agonising reality of fetal deformities.

The fundamental belief that underlies the legislation permitting abortion of a ‘fetus under risk’ is that “among the rights of the unborn child must be included the right of being well born”. But the Bible teaches that in God s creation there is a place for everything. God by His very nature and definition does not err in creating the deformed (Ex 4:11; Jn. 9:1-3). The problem is not with God nor with the deformed, but with an of intolerant society possessed of poor values. The value of life does not decrease with the coming of physical infirmity. The key to a valuable life lies not in health and wealth but in a close relationship with God.

To accept abortion on the ground of deformity is to say that the deformed do not bear the image of God, and that they are less than human. If life is without value for a deformed baby, then why not and the miserable existence of those who become deformed in later life? Even the sacrifices involved in bringing up a deformed child may bring to both the parents and the family positive disadvantages. In God’s economy suffering has a distinct place, in that suffering may bring blessings which could come by no other means.

2. Pregnancy caused by rape

A study of 3,500 consecutive cases of rape in Minneapolis, U. S. A revealed not a single pregnancy. But if a woman becomes pregnant following rape, she suffers considerable psychological trauma, both before and after delivery. There may also be adverse effects on the child owing to illegitimacy.

I should personally advocate that active measures be taken to prevent and overcome these adverse effects on the mother and child. Preparing the woman to accept the pregnancy and the child, and later helping the child to grow up in a homely atmosphere by being adopted, though they appear difficult, are not impossible tasks. Having accepted the scriptural stand on the value and sanctity of life, it is difficult to suggest the alternative abortion.

We must also remember the sovereignty of God. God is in control of circumstances, and can use unpleasant experiences to enrich life. So, in advising against abortion, we are automatically resolving to share in the care of the woman before and after delivery.

3. Physical or mental ill health of the woman

Threats to the Iife of the mother from pregnancy are sharply decreasing in importance as an indication for abortion, Mental health is a vague standard. It is very difficult, even for a psychiatrist, to predict when an abortion will not be more detrimental to mental health than the continuation of pregnancy. An experienced psychiatrist said, Women who have had psychiatric problems before abortion continue to have them, probably a little enhanced, after the abortion”.

It has to be admitted then. that the plea of mental health, is largely a cover for termination of pregnancy on socio-economic grounds.

Exodus 21: 22 laid down that if a pregnant woman become involved in a quarrel with the result that she lost her baby, but was otherwise unharmed, then those responsible should pay an appropriate fine. If, however, the woman died then the punishment was “life for life”. In other words, the price of a fetus can be calculated in cash, but the life of a woman can only be measured in terms of life.

Some there seems to be a difference in value, in the God- given Mosaic law, between mother-to-be and her unborn child. We must be cautious in applying the details of this Old Testament legislation to modern situations ,but the underlying principle gives us a pattern. It is considered to be scriptural to give priority to the living mother over the fetus, when a choice has to be made between the two. This is perhaps the only situation where there may be a Christian sanction for termination of pregnancy. Such a decision should be made only after detailed consideration and prayer as to whether the mother’s critical illness, otherwise likely to be fatal, is going to be helped by the termination of pregnancy.

With advances in early diagnosis and management such instances are progressively decreasing. But a large number of abortions are carried out on health grounds, suggesting that this section of the MTP Act has been interpreted far too loosely.

Plea of compassion

Many people who support abortion do so on the grounds of compassion. To square with the biblical standard, compassion must exhibit certain characteristics.

1. Compassion must be genuine

Jesus once made a distinction between the “liberal” giving of those who were interested only in parading their own virtue, and the genuine sacrificial giving of a widow (Mk 12;42-44). Unworthy motives may hide beneath the cloak of superficial compassion. Resorting to termination of pregnancy is often a convenience to safeguard selfish interests.

2. Compassion must be radical

Jesus went right to the heart of human problems and never offered an easy way out of a difficulty. When the rich young ruler (Mk. 10:21) refused to “go and sell” all that he had compassion did not compel Jesus to soften this demand. Abortion is being used today as a palliative measure, while the underlying moral condition still festers below the surface. Christian compassion does not dictate the line of least resistance.

3.Compassion must be all-embracing

God’s compassion embraces those whom others would consider beyond the pale. The priest’s sense of compassion was not touched as he hurried past the bleeding man on Jericho road Lk.10:30). In the contemporary debate on abortion, too, there are those who tend to be ignored when compassion is being apportioned. The fetus itself, and the doctors and nurses who perform abortion operations. are in this category. Compassion which does not embrace all is not genuinely Christian.

Christian responsibilities

In rejecting abortion on biblical grounds, I fully recognise my responsibility to recommend an alternative set of actions that will protect the pregnant mother and her family at the same time meet the nation’s need to control the rate of increase in population:

1.Counselling of women seeking abortion is a great help in settling their doubts and apprehensions. Attempts can be made to modify the pressures on them.

2. There should be a concerted effort on the part of Christians to support unwanted and illegitimate children, care of the handicapped is also a Christian responsibility.

3. Pre-natal counselling, parent Counselling and other counselling services need to be developed to provide direction to those in need. More pastors and teachers should be trained for this.

4. Planning the family and educating people to accept the small family norm will help to avoid unwanted pregnancies,

5. Christian agencies should support the Family Welfare Planning Programme with all its ramifications, so that people are introduced to the concept of responsible parenthood. Orderly, disciplined behaviour in the family, as outlined in Ephesians 5:22-6.9 is the stabilising factor in my family.

6. Our approach to practical measures on birth control should aim at the transformation of lives. This will give the person his right status before God, and enlighten men and women to use their God-given faculties for disciplined behaviour.

7. There is a lack of ethical direction in the medical profession. Indian Christians should develop an ethic that is biblical, and make their voices heard.

Conclusion

I have argued that human life begins at conception and that termination of pregnancy is unethical and unbiblical, except when it is done to save the mother’s life.

It is my hope that this article will stimulate discussion among Christians on termination of pregnancy in the total social context of population control, ethics, and the problems of the medical profession in the light of biblical principles

In conclusion, I repeat the words of Mark Twain, “I know that I am prejudiced (in the matter of abortion) but would be ashamed of myself if I were not”.

-M.C. Mathew