Some anti-abortion and pro-choice advocates consider the morality of abortion is dependent largely on this issue, both Thomson and Marquis believe more moral reasoning must occur to reach a sound bottom line. Don Marquis, arguing against abortion, establishes a fetus's to life through analyzing the wrongness behind eradicating adult humans and relating fetuses to adult humans. Judith Thomson, defending abortion, will please note a fetus's right to life, but locates this right not powerful enough to forbid abortions by uncovering one's insufficient an obligation to give a fetus with life.
February 23, Presbyterians have struggled with the issue of abortion for more than 30 years, beginning in when the General Assembly, the national governing body of the Presbyterian Church U.
When an individual woman faces the decision whether to terminate a pregnancy, the issue is intensely personal, and may manifest itself in ways that do not reflect public rhetoric, or do not fit neatly into medical, legal, or policy guidelines.
Humans are empowered by the spirit prayerfully to make significant moral choices, including the choice to continue or end a pregnancy. Human choices should not be made in a moral vacuum, but must be based on Scripture, faith, and Christian ethics.
For any choice, we are accountable to God; however, even when we err, God offers to forgive us. The church has a responsibility to provide public witness and to offer guidance, counsel, and support to those who make or interpret laws and public policies about abortion and problem pregnancies.
Pastors have a duty to counsel with and pray for those who face decisions about problem pregnancies. Congregations have a duty to pray for and support those who face these choices, to offer support for women and families to help make unwanted pregnancies less likely to occur, and to provide practical support for those facing the birth of a child with medical anomalies, birth after rape or incest, or those who face health, economic, or other stresses.
The church, therefore, appreciates the challenge each woman and family face when issues of personal well-being arise in the later stages of a pregnancy. We may not know exactly when human life begins, and have but an imperfect understanding of God as the giver of life and of our own human existence, yet we recognize that life is precious to God, and we should preserve and protect it.
We derive our understanding of human life from Scripture and the Reformed Tradition in light of science, human experience, and reason guided by the Holy Spirit. Because we are made in the image of God, human beings are moral agents, endowed by the Creator with the capacity to make choices.
Our Reformed Tradition recognizes that people do not always make moral choices, and forgiveness is central to our faith. In the Reformed Tradition, we affirm that God is the only Lord of conscience-not the state or the church.
As a community, the church challenges the faithful to exercise their moral agency responsibly. We affirm that the lives of viable unborn babies—those well-developed enough to survive outside the womb if delivered — ought to be preserved and cared for and not aborted.
In cases where problems of life or health of the mother arise in a pregnancy, the church supports efforts to protect the life and health of both the mother and the baby.
When late-term pregnancies must be terminated, we urge decisions intended to deliver the baby alive. We look to our churches to provide pastoral and tangible support to women in problem pregnancies and to surround these families with a community of care.
We affirm adoption as a provision for women who deliver children they are not able to care for, and ask our churches to assist in seeking loving, Christian, adoptive families. We find it to be consistent with current General Assembly policy on Problem Pregnancies and Abortionand supersedes General Assembly statements of and on late-term pregnancies and abortion.
The following are excerpts from the policy: There is [both] agreement and disagreement on the basic issue of abortion. The committee [on problem pregnancies and abortion] agreed that there are no biblical texts that speak expressly to the topic of abortion, but that taken in their totality the Holy Scriptures are filled with messages that advocate respect for the woman and child before and after birth.
Therefore the Presbyterian Church U. 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, in the context of their communities of faith, to make good moral choices in regard to problem pregnancies.
We call upon Presbyterians to work for a decrease in the number of problem pregnancies, thereby decreasing the number of abortions. 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 ease embarrassment.
We affirm that abortion should not be used as a method of birth control. Abortion is not morally acceptable for gender selection only or solely to obtain fetal parts for transplantation.Abortion is an issue which must be recognized as one of the most, if not the most important argument of our times, for it deals with an attack on the fundamental right of all humans: the right to life.
The "Mexico City Policy" is the most significant policy initiative on abortion taken by the United States in the area of foreign assistance in the last twenty years. To state it clearly: the Mexico City Policy simply requires non-governmental organizations receiving U.S.
aid to refrain from performing or promoting abortion as a method of family.
Proponents of abortion also put forth other reasons for abortion, such as the choice of the mother, the case of rape, and the issue of quality of life. Yet surely a mother’s “choice” does not include choosing to end another person’s life any more than a murderer should be allowed to “choose” to end another’s life.
For abortion. There are two main arguments in favour of abortion. First, that of Mary Anne Warren, who argued that it is a person, rather than simply a human being, that is entitled to rights, including the right to heartoftexashop.comon could therefore be deemed acceptable, as while a .
an analysis of cumbeland river inspiring stories. quotations. and monologues Service the importance of a humans life and the issue of abortion Temporarily Down The service you were trying to reach is temporarily down We an introduction to the history of christianity apologize for the inconvenience and hope to have it up and running again the.
The ethical and practical aspects of abortion The ethical standing of induced abortion in human mothers has become an important question. Much of what is on this page was previously in a section on my page on general ethics, but the subject is of sufficient importance to have a page of its own.