Socially aborted

This reflection considers the issue of abortion through Postmodernism and Christian Worldview. There is an estimated ninety thousand abortions in Australia yearly (NSW Right to Life, 2006). Amongst the many complicated issues of abortion are two main positions of rights.

Advocates of these positions group together and rally for separately for their cause. These groups behave in a manner that are similar to what is described as postmodernism. Although they are fighting for different causes, such as freedom to life for pro-life and freedom of choice for pro-choice, they exert dominance and power over others in order to get their beliefs heard and accepted. The pro-choice advocates seem to be mostly postmodern feminists who argue that it is wrong to take away a woman’s right over what she desires to do with her own body. In contrast, pro-lifers believe that the unborn has a right to live and ignore the pro-choicers argument about woman’s right to do as they please to their own body. Some of the pro-lifers are Christian believers. These advocates build their argument around when life begins and the sanctity of life (Gary Collins, 2007).

A study of the bible and opinions build around the abovementioned arguments surfaced interesting information. The first challenging discovery is that the Bible does not clearly indicate when does life commencement and how God views abortions. There are no clearly written commandments regarding or against abortions (David Clark & Robert Rakestraw, 1996). Some scriptures commonly used to interpret God’s views against abortion are Exodus 21:22-23 and Psalm 139:13 (Charles Ryrie, 1991). Norman Geisler interpreted the Bible to view the fetus as fully human and therefore abortion is homicide and prohibited;

Unborn babies are called “children”, the same word used of infants and young children (Luke 1:41, 44: 2:12, 16: Exod. 21:22) and sometimes even of adults (1 Kings 3:17).

The unborn are created by God (Ps 139:13) just as God created Adam and Eve in his image (Gen 1:27).

The life of the unborn is protected by the same punishment for injury or death (Exod. 21:22-23) as that of an adult (Gen. 9:6).

Christ was human (the God-man) from the point he was conceived in Mary’s womb (Matt. 1:20-21; Luke 1:26-27).

The image of God includes “male and female” (Gen. 1:27), but it is a scientific fact that maleness or femaleness (sex) is determined at the moment of conception.

Unborn children possess personal characteristics such as sin (Ps 51:5) and joy that are distinctive of humans.

Personal pronouns are used to describe unborn children (Jer. 1:5; Matt. 1:20-21) just as any other human being.

The unborn are said to be known intimately and personally by God as he would know any other person (Ps. 139:15-16, Jer. 1:5).

The unborn are even called by God before birth (Gen. 25:22-23: Judg. 13:2-7; Isa. 49:1, 5: Gal. 1:15). (1989, p. 148)

In conclusion, abortion is a highly complex issue that involves many stakeholders including the pregnant woman, unborn child, father, and their parents, counselling organisation, abortion clinic and other service providers. Postmodernism encourages me to examine the particularity of the individuals and groups involved. Christian Worldview compels me to reconcile all that I have learnt to the will and Word of God.

References:

Clark, D. K. & Rakestraw, R. V. (Ed.). (1996). Readings in Christian ethics : Volume 2 Issues and applications. rlando, FL: Harcourt Brace. Grand Rapids, Michigan: Baker Book House.

Collins, G. R. (2007). Christian Counselling : A comprehensive guide (3rd e.d.). USA: Thomas Nelson.

Geisler, N. L. (1989). Christian Ethics : Options and issues (pp.135-154). Grand Rapids, Michigan: Baker Book House.

NSW Right to Life. (2006). Abortion in Australia into the 21st century: Facts, current trends and a way ahead. Sydney: NSW Right to Life.

Ryrie, C. (1991). Biblical answers to contemporary issues (pp.79-86). Chicago: Moody Press.