A Strange Day for Remembering

Last updated on: January 22, 2020 at 6:18 pm by C. Don Jones

A Strange Day for Remembering 2020-01-22T18:18:17-06:00 C. Don Jones

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I opened my copy of Common Prayer this morning. The heading for this date concerns the Supreme Court decision in 1973 Roe v. Wade that ended restrictions on abortion up to the time when the fetus can survive outside of the mother. Honestly, if it had not been for that reminder I would have not even thought about the issue. My faith-practice does not revolve around the issue. I believe that with the exception of people who see abortion as the paramount issue of the time most Christians rarely if ever think about it. I certainly do not mean that abortion is condoned by the majority of Christians. I have no statistical information to point me to any such conclusion.

I find that there is little real information on the issue of abortion. A lot of opinion pieces are published. But opinions are not information. I know this is a shock to many people. All anyone must do is ask, “what information about Christian teaching on this subject do we possess?”
The Bible never mentions abortion. There are inferences taken from the Scriptures to oppose it. These are Psalm 139:13-18, Jeremiah 1:5, and Luke 1:41-45. The passage from the Gospel of Luke is the most interesting of the three. The action involved in the narrative is that the fetus-to-be-named-John moves when Mary greets Elizabeth who is carrying the fetus. Elizabeth is then “filled by the Holy Spirit” and declares the blessed state for Mary and “the fruit of her womb.” Elizabeth then says, “As soon as I heard the sound of your greeting, the child in my womb leaped for joy.” (NRSV translation) The word in Greek Brephos is often translated as infant or baby and can be used to indicate childhood. Before we get too far here, we should consider the angel’s words to Mary in verse 36 “and this is the sixth month for her who (Elizabeth) was considered to be barren.” Elizabeth is at the end of her second trimester when Mary arrives. We are told that Mary stayed with Elizabeth for three months and then left her. Perhaps, Mary was present when John was born and named. The text does not say. What conclusions can we draw from the text. The baby Elizabeth carried leaped for joy when Elizabeth heard Mary’s greeting. The child is dependent on the mother. Some people infer that John recognized Jesus before either of them was born. This conclusion is only tangentially supported by the text itself. Elizabeth’s child is responding to Mary. It is difficult to base an ethical teaching on this text.
The poetic statements of both Psalm 139 and Jeremiah 1 are statements about the power and knowledge of God. Inferences made from those texts cannot be a basis for a teaching not even the omniscience or omnipotence of God. The simple fact that there are inferences being drawn here is problematic. We often make bad judgments and misread situations because of mistaken inferences. To claim “because the Bible makes no statement regarding abortion it is then permissible” is also problematic. It is the logical fallacy of making an argument from silence. I was raised in a denomination where “necessary inferences” were used to oppose using musical instruments in worship. Inferences along with arguments from silence make for bad logic.
The ancient Christian text The Teaching of the Twelve Apostle commonly referred to as Didache contains these words. “Do not abort a fetus or kill a child that is born.” (2:2) I once argued that this text demonstrates the Christian Church always opposed abortion. It is appropriately regarded as part of the Christian Tradition dating back to the beginning of the second century A.D. Catholic teaching maintains opposition to abortion. The question that should be asked is why are the two equated? The logical explanation, to me anyway, is the culture of the time allowed the head of the household to order the abortion or exposure of a child. Roman patriarchal society allowed the pater familias to order a daughter or daughter-in-law to abort a fetus or the death of a child that was “unacceptable” for any reason. Unfortunately, there is no reason given by the text as to why the teaching is there.
Roman Catholic teaching on this subject is well known. Protestant denominations have differing positions. The Book of Discipline of The United Methodist Church (paragraph 161.K) concludes with this paragraph. “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, family, pastoral, and other appropriate counsel.”
The guidance provided by the Social Principles is very important. A young woman who has an abortion is stigmatized in the churches and in the communities in which they live. Abortions are kept secret by most people. The stigma creates a barrier between the patient and the pastoral care any other patient would receive from the church. It should not be the case that a person feels unable to confide in a pastor or trusted Christian friend. A clergy friend told me about one time while in a retreat he let it be known that he would provide pastoral care and confidentiality for anyone who has been involved with the decision to abort. He said this to a group of men. He told me that he has had people drive hours to come talk to him.
My friend should not be the only one who does this. I too am willing to provide a safe, non-judgmental space for a person who needs to unload or simply discuss their feelings before or after seeking an abortion.

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