RAWLINGS SCHOOL OF DIVINITY
LIBERTY UNIVERSITY
Abortion and the Value of Human Life:
A Biblical Ethical Analysis of Abortion and Its Effects on Society and Culture
Submitted to Dr. Malcolm Hester
in partial fulfillment of the requirements for the completion of
RTCH 650-D01
Public Theology
By
Richard Heath Buster
May 1, 2022
Contents
Introduction............................................................................................................................... 1
Historical Analysis of Abortion in the United States of America ............................................. 2
Origins and Early Movements of Abortion .................................................................................. 3
Court Decisions Affecting Abortions ........................................................................................... 4
Legislative Considerations of Abortion ........................................................................................ 5
Biblical Analysis of Abortion .................................................................................................... 6
Origin of Human Life .................................................................................................................. 7
Value of Human Life ................................................................................................................... 8
Sovereignty of God Over All Life................................................................................................ 9
Effects of Abortion .................................................................................................................. 10
Familial ..................................................................................................................................... 11
Psychological ............................................................................................................................ 12
Conclusion ............................................................................................................................... 13
Bibliography 15
i
1
Introduction
Abortion stands as one of the most pressing and divisive issues in the political, social,
and religious arenas in modern thought and discussion throughout the landscape of the United
States of America. For politicians and pastors, where one stands on the spectrum of thought
concerning this moral and ethical dilemma can be the defining mark by many potential voters or
parishioners. Since the landmark Roe v. Wade decision by the United States Supreme Court in
1973, this discussion has propelled into greater discussions of human dignity, potential concerns
of the rights of individuals to privacy in their personal lives, autonomy of the individual over
her/his own body, and many other secondary and tertiary issues. Within the Christian framework,
the question becomes much more simplistic than in the political arena. The consideration from a
biblical understanding is grounded in the basic concept of individual humanness and the basic
foundation of life.
The Bible is replete with considerations of the value of human life, addressing the origin
of humanity as a whole and in particular instances the origin of each individual as statements of
general truth. In the creation account, the Scriptures reveal that humanity was created “in the
image of God…male and female” (Gen 1:27, NASB).1 God articulated to Jeremiah that He
“formed” the prophet “in the womb” and knew and set him aside prior to that formation (Jer 1:5).
How a person reads and understands these and other biblical passages will inform the particular
stance that individual takes concerning the life and humanity of the unborn, including
personhood and value. The Christian consideration of all biblical issues, including abortion, must
be informed primarily from a scriptural understanding, seeking to align the moral directive from
the perspective of the instructions and commandments of God as the creator and sustainer.
1 Unless otherwise noted, all biblical references employ the New American Standard Bible (La Habra, CA:
The Lockman Foundation, 1995).
2
In consideration of the biblical ethic concerning abortion and its affects on the individual,
culture, and society, the Bible clearly articulates that human life has value beyond the simple
existence between birth and death and stands adamantly against the practice of the intentional,
willful, and premeditated extinguishing of any human life prior to birth. To fully understand this
truth, it is necessary to discuss and explain the biblical concept of abortion including the
consequences of such actions. To that end, this paper will address the historical movements of
abortion in the United States of America. It will then address the biblical view of life and the
ethical considerations of abortion from a biblical framework. Finally, this paper will note the
effects of abortion from familial and psychological considerations on the individuals directly
involved and on society at large.
Historical Analysis of Abortion in the United States of America
To best understand the debate over abortion in the United States of America, there must
be a clear recognition of the definition of abortion. Historically, abortion has been defined or
understood as the ending of any pregnancy whether by spontaneous or intentional action through
natural occurrences or medical intervention. This understanding is still including in many
medical dictionaries today, such as Taber’s Medical Dictionary: “The spontaneous or induced
termination of pregnancy before the fetus reaches a viable age.”2 However, a modern
understanding of abortion is much more particularly recognized as the intentionally induced
termination of a pregnancy. As the National Institute of Health defines abortion as “a procedure
to end a pregnancy. It uses medicine or surgery to remove the embryo or fetus and placenta from
the uterus. The procedure is done by a licensed health care professional.”3 As this is the most
2 Taber’s Medical Dictionary, s.v. “abortion,” accessed April 26, 2022,
https://www.tabers.com/tabersonline/view/Tabers-Dictionary/766365/all/abortion.
3 “Abortion,” MedlinePlus, National Library of Medicine, National Institute of Health, last modified April
22, 2021, https://medlineplus.gov/abortion.html.
3
common and accepted understanding of abortion in the United States, this serves as the most
reasonable definition to use within this discussion.
Origins and Early Movements of Abortion
In the early years of the United States of America following the declaration and battle for
independence from the Great Britain, there was no codified law pertaining to the practice of
abortion. According to James Mohr, the fledgling nation was guided more by the common law of
Britain as a traditional practice in this matter.4 Within that framework, abortions were allowed up
until the time referred to as “quickening” when the mother first detects movement of the baby.5
Once those first movements were detected, usually in the second trimester of gestation, abortion
procedures were considered criminal with few exceptions6 but with much lighter punishments
than for the murder.7 This view and practice of abortion continued into the early 19th century.
However, the predominant purpose for abortion at that time was for terminating what was
considered to be illegitimate pregnancies rather than the practice of the limitation of family size
(birth control).8
In the early part of the 19th century, many states began to consider addressing the practice
of abortion as a legal matter. The first law banning abortion after quickening was passed in in
1821 in Connecticut.9 Other states and territories soon followed in outlawing abortion at least in
part, often leaving some room for early-term abortions, life-saving procedures, and termination
of illegitimate pregnancies. As more legislation was passed, there also was an increase the
4 James C. Mohr, Abortion in America: The Origins and Evolution of National Policy, 1800-1900 (New
York: Oxford University Press, 1978), 3.
5 Ranana Dine, “Scarlet Letters: Getting the History of Abortion and Contraception Right,” Center for
American Progress, accessed April 26, 2022, https://www.americanprogress.org/article/scarlet-letters-getting-the-
history-of-abortion-and-contraception-right/.
6 Ibid.
7 Mohr, Abortion in America, 4.
8 Ibid., 17-18.
9 Dine, “Scarlet Letters.”
4
calculated number of abortions performed. According to Mohr, this increasing was primarily
attributable to “white, married, Protestant, native-born women of the middle and upper classes”
seeking to delay childbearing or limit the size of the family.10 This increase in the reported
incidence of abortion brought the issue into the public spotlight. Many citizens and legislators
became concerned but were hesitant to enact more restrictive laws quickly. In the mid-19th
century, medical professionals began pushing for the outlaw of abortion practices. They began to
persuade state legislators through public campaigns and concentrated efforts. By 1900 every state
had adopted legislation outlawing the practice of abortion.11 Following this shift in the legal
considerations, all abortion practices were considered criminal until 1973.
Court Decisions Affecting Abortion
In 1973 the direction of the legality of abortion practices drastically shifted through the
decision of the Supreme Court of the United States in the landmark Roe v. Wade case. With a
sweeping seven-to-two majority opinion, the Supreme Court effectively reversed the decades of
progress against abortion through legislative action. The majority of the Court ruled in favor of
abortion access throughout the first trimester of gestation and reduced the allowable restrictions
which legislatures could enact in the second and third trimesters.12 This ruling “declared that all
women had the right to terminate a pregnancy until the fetus was viable outside the womb.”13
The decision of the Court was based upon a “right to privacy” which, by its own admission, is
not expressly mentioned in the Constitution. This “right of personal privacy, or a guarantee of
10 Mohr, Abortion in America, 46-47.
11 Suzanne Staggenborg, The Pro-Choice Movement: Organization and Activism in the Abortion Conflict
(New York: Oxford University Press, 1991), 3.
12 Ben Graber, Abortion: A Citizens’ Guide to the Issues (Coral Springs, FL: Alter Press, 1990), 23.
13 Dine, “Scarlet Letters.”
5
certain areas or zones of privacy, does not exist under the Constitution.”14 The Court noted,
however, that previous rulings by the court system had recognized this right to privacy as a
fundamental or implicit right in many areas of life, even if limited, such as marriage, procreation,
and contraception. It was in this understanding that the Court determined that this “right of
privacy…is broad enough to encompass a woman’s decision whether or not to terminate her
pregnancy.”15 Lacking in the consideration of the Supreme Court, however, was any discussion
concerning the humanity or personhood of the unborn child. The only consideration given was to
the viability of the child.
Many other cases would follow in the ensuing decades as state legislatures sought to
restructure laws concerning abortion. Bills were written and brought to vote which sought to
restrict abortion practices based upon many variables of pregnancy. As new laws were passed,
many lawsuits were filed to challenge these laws through state and federal courts. Though Roe v.
Wade still stands as the stated benchmark for the right to seek and perform abortions throughout
the United States, it has often been misconstrued to allow for abortion practices beyond the scope
laid down by the Supreme Court.
Legislative Considerations Affecting Abortion
Following court decisions directly affecting abortion practices, state legislatures began
working to construct language in bills which would pass the legal tests in the court system while
providing the restrictions many of its citizens desired. This had long been the stance of many
states who had laws already passed which allowed for specific exceptions to the allow for
abortion without criminal prosecution for the mother or the physician. In 1959 the American Law
14 Supreme Court of the United States of America, “Jane ROE, et al., Appellants, v. Henry WADE,” Legal
Information Institute, Cornell Law School, accessed April 25, 2022,
https://www.law.cornell.edu/supremecourt/text/410/113.
15 Ibid.
6
Institute created a model which allowed for legal abortions under one of three circumstances.
First, this model allowed for an abortion to be performed if an ongoing pregnancy would
“gravely impair the physical or mental health of the mother.”16 Second, abortion would be
acceptable if, in the determination of the physician, “the child would be born with grave physical
or mental defects.”17 Third, abortion would be appropriate when the pregnancy was a direct result
of either a rape or an incestuous relationship.18 These three exceptions would become the
benchmark for basic requirements in all abortion bills passed. Even among legislators identified
as strongly pro-life, the permissibility of abortion under any of these circumstances was not
considered equivalent to supporting abortion on demand as a practice for such things as family
planning.19
Biblical Analysis of Abortion
The discussion and consideration of the Christian ethic regarding abortion has often
become an argument over personal preferences and political considerations rather than biblical
discourse concerning the origin and value of human life. In 1984 John A. Eidsmoe posed two
questions for consideration by Christians and society at large, centered round the commandment
of God, “You shall not murder” (Ex 20:13; Deut 5:17): “(1) Does abortion involve the killing of
a human being and (2) if so, when if ever is it justifiable?”20 These questions lead toward a
discovery of the biblical understanding of the place abortion should have in Christian practice
and a moral society.
Origin of Human Life
16 Colin Francome, Abortion Freedom: A Worldwide Movement (London: Allen and Unwine, 1984), 102.
17 Ibid., 102.
18 Ibid., 102.
19 Stephen Currie, Abortion (San Diego: Greenhaven Press, 1999), 45.
20 John A. Eidsmoe, “A Biblical View of Abortion,” Journal of Christian Jurisprudence 4 (1984): 18.
7
The Scripture clearly identifies the origin of all human life as being conceived and
enacted by the purposeful and intentional work of God. In the first chapter of Genesis concerning
the account of the creative work of God, it is clearly articulated, “God created man in His own
image, in the image of God He created them; male and female He created them” (Gen 1:27).
However, in consideration of abortion one must recognize not only the origin of human life as a
general concept but the origin of the individual human life. This further consideration must
determine at what point a distinctive human life begins, whether prior to birth, at some point
during gestation, at the moment of birth, or at some point after the birth is completed.
Throughout the Old Testament and New Testament, the Scripture gives a strong and
faithful message that distinctive human life begins as a unique creation prior to physical birth.
Though the Hebrew word “ben,” translated as “child,” most often refers to those already born,
there is a case for a biblical understanding of child including distinctive human life prior to
birth.21 In Genesis 25 Jacob and Esau are called “children” even as they “struggled within”
Rebekah (Gen 25:22), noting that they twins were considered distinctively human while yet in
the womb of their mother.22 In the New Testament the Greek word “brephos,” translated “baby,”
is used by Elizabeth concerning the preborn John the Baptist (Luke 1:44).23 The concept of
distinctive human life prior to birth is further testified by God to the prophet Jeremiah in His
declaration, “Before I formed you in the womb I knew you, and before you were born I
consecrated you” (Jer 1:5). In the 139th Psalm, David speaks of his own life prior to birth as
being “formed” and woven by God in his “mother’s womb” (Ps 139:13). The biblical concept of
the origin of each distinctive human life beginning prior to birth is undeniable.
Value of Human Life
21 Ibid., 19.
22 Ibid., 19.
23 Ibid., 18.
8
Once the origin of human life has been established, the question then must shift toward
the value of each individual human life. The inherent value of human life is established by the
creator of human life, God, as the initiator and sustainer of human life. The value is further
established as each human has distinctive characteristics given by God which distinguish all
from any other part of creation. As H. C. van Zyl postulates, “from a Christian point of view
there is good reason to single out humankind when speaking about the sanctity of life. Indeed,
one of the dictums of Christianity is that humans are the crown of creation, having been created
in the image of God.”24 Human life is not valued in relation to other human life, the rest of
creation, or even by societal or cultural constraints. Rather, human life is valued based upon its
relationship to God as the creator. The intent purpose of creation was to bring glory to God and,
therefore, its value is in relation only to God, especially regarding general and specific human
life. Andrew Walker contends, “Every abortion robs God of His glory by putting man and
government in place of God, determining life and death.”25 If the value of humanity is
determined by the glory of God, then to devalue humanity through abortion also robs God of His
glory, a certain violation of the statues and commandments given throughout the Scripture.
Further, Jim Hamilton argues against the argument from silence that abortion is
acceptable, as some suggest that because the Bible does not expressly address the performance of
abortion as sinful. He contends the Bible speaks to the issue of abortion because it speaks
profoundly concerning the value of human life. Hamilton articulates, “God is a God of life, and
according to the Bible’s inner logic, every human life is sacred an abortion is evil—in the same
way that murder is evil. And we can go one step further and say this: in the Bible, were there no
24 H. C. van Zyl, “The Sanctity of Human Life: A Perspective from the New Testament Anthropology,”
Verbum et Ecclesia 14, no. 2 (Aug 1993): 293.
25 Andrew T. Walker, “Introduction,” The Gospel and Abortion, ed. Russell D. Moore and Andrew T.
Walker (Nashville: B&H Publishing Group, 2017), 2.
9
childbirth, there would be no salvation.”26 As salvation is the ultimate purpose of the human
existence, and birth is the representation of human life leading to salvation, it is not necessary to
abjectly and ardently address the issue of abortion. Brian Cowles agrees with Hamilton
concerning the argument of silence concerning abortion. He posits, “Christians do not need the
Bible to tell us that abortion is wrong, because science concludes without a shadow of a doubt
that the preborn child is a human being and reasonable people can agree that it is wrong to kill
innocent human beings.”27 The biblical record condemns the wanton termination of any human
life, whether by choice or neglect, and celebrates life itself as a gift from God.
Sovereignty of God Over All Life
The biblical narrative not only gives account of the origin of human life in general and
specifically, contending for inherent value based the value given by God as the creator. The
Scripture further stipulates that God alone has sovereign authority over all human life. God of
Himself and His authority over life, “It is I who put to death and give life. I have wounded and it
is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). A.W. Pink says
of the sovereignty of God, “To say that God is sovereign is to declare that He is the Most High,
doing according to His will in the army of heaven and among the inhabitants of the earth, so that
none can stay His hand or say unto Him, ‘What doest thou?’ (Dan 4:35).”28 God is not only the
creator of all things including human life, He is also the governor over all creation. As a part of
His creation, all human life is under His sovereign authority.
26 Jim Hamilton, “Chapter 1: What Are We For?” The Gospel and Abortion, ed. Russell D. Moore and
Andrew T. Walker (Nashville: B&H Publishing Group, 2017), 10.
27 Brian Clowes, “What Does the Bible Say about Abortion?” Human Life International, June 5, 2020,
https://www.hli.org/resources/bible-and-abortion/.
28 Arthur W. Pink, The Sovereignty of God (Pensacola, FL: Chapel Library, 1999), 13.
10
To be sure the sinful actions of humanity have sought to undermine and thwart the
authority of God. However, though free to act and will in accordance with free will and passion,
every human life is still constrained and subject to the encompassing authority of God. As
abortion is a desire for control in usurping the authority of God, it is not only an act against
another human life, but a direct violation of the first commandment, “You shall have no other
gods before Me” (Ex 20:3) as it seeks to rob God of His authority over human life and take such
authority for humanity.
Effects of Abortion
From historical evidence and the biblical record, it is evident that all actions taken by
humans of effects. Many choices made have negative effects upon not only individuals but a
broader society and even throughout humanity. The record of the first sinful action by Adam and
Eve in Genesis 3 reveals a pattern of consequence to the violation of the commandments and
instructions of God. As Paul would recount in his letter to the Romans, “Therefore, just as
through one man sin entered into the world, and death through sin, and so death spread to all
men, because all sinned” (Rom 5:12). The effects of sinful actions bring grave consequences in
every facet of life: spiritually, physically, emotionally, and psychological. These consequences
are often not isolated to the individual but incorporate familial and societal relationships with
ripples spreading throughout the broader aspects of life in general. This general truth is certainly
experienced within the practice of abortion.
Familial
Seeking and obtaining an abortion would most certainly have an impact on the family of
the person desiring or receiving an abortion. It clearly reduces the “family” size at least in its
11
current physical state. However, it must be considered that other unforeseen consequences might
be experienced within the family dynamic of those living. One consideration to consider is the
possibility of future pregnancies and childbirths. In one 2012 study on mice, researchers sought
to understand the possible link between women who had obtained two or more induced abortions
and the risk of spontaneous abortions in subsequent pregnancies. This study was predicated upon
a previous study performed in eight European cities. In that study, “women from 2 of 3 city
clusters who had experienced induced abortion showed a significantly higher risk of adverse
outcomes, including mid-trimester spontaneous abortion, preterm delivery, and delivering infants
with low birth weight, than those who had not undergone induced abortion.”29 The results of the
study revealed that multiple induced abortions are likely to increase issues with pregnancy and
childbirth in subsequent pregnancies, increasing the likelihood of spontaneous abortions and
other pregnancy related issues in the future. This would stipulate that the consequences of having
abortions performed at one stage of life, can affect the likelihood of possible future pregnancies
and live childbirths.
Other familial relationships must also be considered within the discussion concerning
abortion. The affects of an abortion reach beyond the woman and can potentially negatively
affect the male partner as well. Philip Sarrel contends that obtaining an abortion is often “a
negative turning point in a relationship leaving scars which can undermine the future of the
couple either together or as individuals.”30 The negative impact on the spousal relationship may
be induced by grief, disagreement, or even bitterness, among many potential consequences.
Ultimately, the danger is the disintegration of the family unit as a whole and further decline into
a disregard for the sacredness not only of life but of the marriage covenant. The potential for a
29 Lv F, Xu X, Zhang S, Wang L, Wang N, et al., “Repeated Abortion Affects Subsequent Pregnancy
Outcomes in BALB/c Mice,” PLoS ONE 7, no. 10 (2012):1,
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3485242/.
30 Philip M. Sarrel, “Male Abortion Counseling,” Connecticut Medicine 52, no. 4 (1988): 244.
12
breakdown in the spousal relationship would most certainly affect the extended family as well,
including other children present, in-laws, and others.
Psychological
Another consideration within the abortion discussion from a Christian ethic is the
psychological impact. The Scripture is clear that God is concerned not only with the spiritual and
physical aspects of human life but also the mental and emotional state as well. The believer is
reminded by Paul that she is “transformed by the renewing of the mind” for the purpose of
proving “what the will of God is, that which is good and acceptable and perfect” (Rom 12:2).
The affects of an abortion upon the mental and emotional well-being of the individual can
certainly be devastating. Though the research is still debated and a contentious point of debate,
David Reardon notes, “Common ground exists regarding the very basic fact that at least some
women do have significant mental health issues that are caused, triggered, aggravated, or
complicated by their abortion experience.”31 He considered that the reasons for these mental
health issues may be varied, possibly including pressure from others, insufficient consideration
of maternal desires, or insufficient consideration of personal moral values. Whatever the reason,
the obtaining of an abortion can create a cognitive dissonance whereby the recipient of an
abortion has difficulty in resolving conflicting thoughts and ideas within her own mind.
Conclusion
Addressing the issue of abortion in the modern culture of the United States of America,
and even within the modern church, can be a contentious and difficult storm through which one
31 David C. Reardon, “The abortion and mental health controversy: A comprehensive literature review of
common ground agreements, disagreements, actionable recommendations, and research opportunities,” SAGE open
medicine 6 (2018): 29, accessed April 25, 2022,
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6207970/pdf/10.1177_2050312118807624.pdf.
13
must wade. Much of the argument against abortion is loaded with mere religious context and
does not take into consideration the immense history of abortion which is riddled with
controversy. It is also necessary to understand the humanity of all those involved in the
discussion and recognize the need for the grace of God to be the centerpiece of our discussions.
Though the bible certainly instructs and commands believers to stand firm for the less fortunate,
the poor and downcast and outcast, it also reminds the Christian to speak “the truth in love
[agape]” (Eph 4:15). The subject must be approached with firmness and conviction from truth,
both scripturally and scientifically, while still addressing the heart of the individual as well.
As Christians who understand the sovereign authority of God as creator and recognize the
Scripture as the infallible word of God containing all truth, believers must agree on the value of
all human life. This value is not based upon a material valuation but upon the value which God
has placed upon humanity and each individual. Life is clearly noted in Scripture as valuable from
an eternal perspective. Each distinct human life is known by God from before creation and has
been given value beyond the mere existence between birth and death. Abortion as a practice of
intentional and premediated termination of a human life prior to birth is antithetical to the very
character and nature of God, and as such is against the moral and ethical guidelines of Scripture.
It violates the human existence, the authority of God, and every aspect of the value of any human
life much less all human life.
14
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