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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.
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