Posted on 11/10/2007 8:20:45 AM PST by Gamecock
The Roman Catholic Church has continuously and steadfastly opposed the legalization of abortion and has supported virtually all meaningful pro-life legislation and public policies. The bishops have testified before Congress on numerous occasions pleading for restoration of respect for all human life. The National Conference of Catholic Bishops has prepared several pastoral letters clearly defining the Catholic Church’s pro-life position. Most dioceses have active respect life offices and parish pro-life committees.
Many dioceses are beginning to establish Project Rachel programs to assist women (and men) who are recovering from postabortion syndrome. And a large number of dioceses also maintain hotlines and provide services to help women with problem pregnancies.
The Lutheran Church -- Missouri Synod (LCMS) has passed a series of resolutions beginning in 1971 opposing abortion on demand and supporting the restoration of legal protection to the unborn child. It has urged all agencies of the LCMS to "continue to give testimony to its pro-life stance to all levels of government in the U.S." The LCMS has called for development of pro-life educational material for all age levels. The LCMS has vehemently opposed the so-called "Freedom of Choice Act" (FOCA) and strenuously supported the Partial-Birth Abortion Ban Act (PBA Ban Act.)
The United Church of Christ (UCC) has strongly supported the legalization of abortion since 1971. The UCC supported FOCA and strongly opposed the PBA ban to the point of joining the National Abortion and Reproductive Rights Action League (NARRAL) in a statement affirming President Clinton’s veto of the PBA Ban Act in 1996. The UCC has also called for the church to support abortion in any national health care bill.
The Southern Baptist Convention initially called for legislation in 1971 that would allow for the possibility of abortions under such conditions as rape, incest, clear evidence of severe to fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother. In 1976, the convention changed its position to oppose abortions used as a means of birth control. In 1980, the convention strengthened its position by supporting legislation and/or a constitutional amendment prohibiting abortion except to save the life of the mother. In recent years the Southern Baptist Convention has taken an active leadership role in supporting pro-life legislation, including backing the PBA Ban Act and opposing FOCA and other pro-abortion measures. The convention has also developed a broad range of pro-life educational material for all levels, including a comprehensive pro-life Sunday school curricula and materials for Sanctity of Life Sunday in January.
American Baptist Churches leaves abortion policy to local churches and individuals. A resolution adopted in 1988, updated in 1994 and accepted as current policy, "acknowledges diversity of ... convictions within our fellowship," making no distinction between those who believe that human life begins at conception (with the consequence that abortion is immoral), and those who believe it can be morally acceptable based on "compassion and justice." This relativism gives no protection to the unborn child, and little guidance to women and men who must live with the consequences of their choice.
Presbyterian Church in America (PCA) "has taken a very strong pro-life position, believing that the unborn child is a human being whom God is creating." The position paper of 1978, which is also accepted as the current position, expresses a clear understanding of the sanctity of human life. "Abortion is the intentional killing of an unborn child between conception and birth. ... Scripture leaves no doubt about the continuity of personhood that includes the unborn child, and therefore, under the Sixth Commandment, prohibits shedding innocent blood." At the 1996 General Assembly, PCA strongly condemned partial-birth abortions "as a murderous and horrifying practice and a grave offense against almighty God," and petitioned the President and Congress "to act in accord with this Biblical standard."
The Presbyterian Church (USA) historically opposed abortion. As recently as 1965, it said, "The fetus is a human life to be protected by the criminal law from the moment when the ovum is fertilized ... As Christians, we believe that this should not be an individual decision on the part of the physician and the couple. ..." In 1970 the PCUSA issued a study report which regarded abortion as help for unwanted pregnancies and in 1972 language regarding "personal choice" and "responsible decision" regarding abortion began to appear in church documents.
In 1983, the PCUSA General Assembly adopted a policy which affirmed abortion as a "stewardship responsibility." PCUSA today actively supports the Religious Coalition for Reproductive Choice (RCRC, formerly known as the Religious Coalition for Abortion Rights, or RCAR). In 1992, after restudying the issue, the General Assembly adopted a new policy which states that "there is a basis in our tradition not only for a woman’s difficult choice for abortion, but also for the preservation of the lives of the unborn because they are human beings made in God’s image." In 1997, the PCUSA broke with other pro-abortion churches to become the first major mainline denomination to take a position expressing "grave moral concern" about partial-birth abortions.
The United Methodist Church began in the early 1970s to view abortion as a "choice". The United Methodist position in favor of abortion has been so strong that two of its institutions helped organize and affiliate with the Religious Coalition for Abortion Rights. For many years RCAR used office space in the United Methodist Building which is located across the street from the U.S. Supreme Court. In both 1996 and 1997 the United Methodist Church publicly supported President Clinton’s veto of the Partial-Birth Abortion Ban Act. While the 1996 United Methodist Church’s Book of Discipline still maintains a strong pro-abortion position, it now includes wording recognizing the "sanctity of unborn human life." It further states, "We cannot affirm abortion as an acceptable means of birth control and we unconditionally reject it as a means of gender selection."
The Episcopal Church as late as 1958 held a strong pro-life position, stating, "Abortion and infanticide are to be condemned." In 1967, the 62nd General Convention of the Episcopal Church supported abortion law "reform," to permit the "termination of pregnancy" for reasons of life, rape, incest, fetal deformity, or physical or mental health of the mother. In 1982, the 66th General Convention condemned the use of abortion as a means of gender selection and non-serious abnormalities.
By 1988, the 69th General Convention had developed a position that stated, "All human life is sacred. Hence it is sacred from its inception until death." The statement goes on to call for church programs to assist women with problem pregnancies and to emphasize the seriousness of the abortion decision. In 1994, the 71st General Convention expressed "unequivocal opposition to any ... action ... that [would] abridge the right of a woman to reach an informed decision about the termination of her pregnancy, or that would limit the access of a woman to a safe means of acting upon her decision." In 1997, at the 72nd General Convention, the delegates approved a resolution that did not condemn partial-birth abortions but expressed grave concerns about the procedure, "except in extreme situations."
The Evangelical Lutheran of Church in America (ELCA) is a union of three smaller Lutheran denominations which merged in 1988. Each had different views on on abortion. In 1990, the ELCA adopted a statement that accepts abortion but only as a "last resort" in the most extreme circumstances. The statement goes on to say that it opposes abortion ist except in the cases of "clear threat to the life of the woman", "extreme fetal abnormality" incompatible with life, and in cases of rape and incest. Beyond these cases "this church neither supports nor opposes" other abortion-restricting legislation. At the ELCA's 1997 convention, a resolution to restrict ELCA funding of abortions to the three cases stated above was rejected 70%-30%. The ELCA funds elective abortions in the church’s health care coverage for pastors and professional church workers, and some Lutheran-affiliated hospital perform elective abortions.
Orthodox Churches have consistently maintained strong opposition to legalization of abortion and support virtually all pro-life legislation. Various bishops and of priests have testified at hearings ty, and have attended pro-life conventions, rallies, and marches. The Orthodox Church in America made a public statement opposing President Clinton’s veto of the Partial-Birth Abortion Ban Act.
Independent Bible Churches and Evangelical Churches have usually maintained a pro-life position based on biblical teaching. Since these churches are not part of formal associations or structures, they do not have denominational statements or resolutions on the abortion issue. But the great majority would support pro-life legislation and oppose continued abortion on demand.
Fertility rant!
The growth (or decline) of a religion is a direct mathematical function of the average per female worshipper fertility rate, minus 2.1.
2.1 is the replacement rate for any popluation with zero growth. In other words, with each woman giving birth to an average of 2.1 children in a population, for the over all population (baring any effects of immigration), and the population stays exactly the same.
By this scientific measure, the non-evangelical Protestants, liberal Jews, and atheists, with 1.2-1.4 fertility replacement rates, will eventually vanish, disappearing from human history. Devout practising Catholics, Hassidic Jews, Evangelical Christians, and Muslims will all grow, with their fertility all in excess of 2.1.
I am open to any and all questions!
What % of the Catholics in the U.S. Senate are pro- life?
**The Roman Catholic Church has continuously and steadfastly opposed the legalization of abortion and has supported virtually all meaningful pro-life legislation and public policies.**
BTTT!
Good reference material, Gamecock! IIRC about a year ago, someone posted that they didn't think any Protestant churches were pro-life. I thought it was on your The Grassroots Abortion War (Protestants only) caucus thread last February, but I was wrong.
Satan can't destroy God so then what is the next best thing? Destroy the Image and abortion is one of the devices Satan uses to attack that image.
How can any church that condones abortion claim they love God? If they do they are a lier. Just like their True father Satan they do the works of Satan. Promoting the attack upon Gods image.
T the lord hates his is one of the things God hates and those who are his children will hate the same things
Pro 6:16 These six things doth the LORD hate: yea, seven are an abomination unto him: Pro 6:17 A proud look, a lying tongue, and hands that shed innocent blood, If anyone thinks they can attack the Image of God while proclaiming their Love for God. and expect to escape the wrath of God they are a Fool.
Sinced I’ve been SAVED, I’ve come to think of the abortion issue as the key issue in the arena of ideas/morality, If you aren’t pro-life, you are not in the Kingdom of God, IMHO.
Probably the same person who claims there are 148,693 Protestant denominations....
Thank you for posting this. It’s a great short, concise summary of where the churches stand, worth bookmarking.
Thanks for the post. I am not able to understand how any “ Christian” church can condone abortion. It must make Jesus weep.
“What % of the Catholics in the U.S. Senate are pro- life?”
All of them!
Those who are not Pro-life, are not Catholic.
The same way they condone and even bless sodomy among their bishops.
I’m just wondering what the 7th Day Adventists position is ,, they have a church in my area 3 doors down from a clinic ,, I don’t think they actively protest or have any organized prolife groups ... but their location would be wonderful to set up a motorhome/ultrasound outreach clinic in with referrals to local assistance groups.
I didn’t see a paper on abortion listed among their official positions. The closest I saw was this statement from the paper on birth control: “Abortion, the intentional termination of an established pregnancy, is not morally acceptable for purposes of birth control.” http://www.adventist.org/beliefs/statements/index.html
The beginning of life and the ending of life are the God-given 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, for whom devastating damage may result from an unacceptable pregnancy. In continuity with past Christian teaching, 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. We cannot affirm abortion as an acceptable means of birth control, and we unconditionally reject it as a means of gender selection.
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. We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may warrant abortion. 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. (See ¶ 161.K.)
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, pastoral, and other appropriate counsel.
The ELCA has a long and somewhat vague position paper as well, which, like the UMC position, boils down to "its OK as long as you do it with furrowed brow and pursed lips after grunting and groaning a bit."
My own idea of a position paper is simpler, even though it PO'ed my former pastor when I broached it to him: "Abortion is a particularly nasty sin, hateful to God, so don't do it.
It’s an improvement over the old ones that preceded this one, but it defininitely can be improved.
The ELCA funds elective abortions in the church’s health care coverage for pastors and professional church workers, and some Lutheran-affiliated hospital perform elective abortions.
On demand, up to 22 weeks along (it's a fetus thingy, not a child).
I must assume, though, that this is irrelevant for their gay pastors.
We have a winner!
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