These are common questions, and this article is one of the most frequently read Bible FAQ's on our Website.
The following three passages and others are sometimes cited as evidence that a fetus is truly a living human being and deserves the same protection. However, when read in context, it seems clear that was not the intended message. Luke Chapter 1 tells about God's intervention in the miraculous births of Jesus and John the Baptist. Jeremiah Chapter 1 is about Jeremiah's call as a prophet. Job Chapter 10 is Job's plea to God to relieve his unfair suffering.
At that time Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah's home and greeted Elizabeth. When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. (NIV, Luke 1:39-44)
Now the word of the LORD came to me saying, "Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations." (NAS, Jeremiah 1:4-5)
I will say to God: ... "Your hands shaped me and made me. Will you now turn and destroy me? Remember that you molded me like clay. Will you now turn me to dust again? (NIV, Job 10:2, 8-9)
The passage below has been cited as evidence that a fetus is not a living being. Life is equated with breath throughout the Bible, and, taken out of context, this passage seems to suggest that a person is not living until he or she takes a first breath after birth. However, Genesis Chapter 2 is actually about God's creation of mankind as special and spiritually-aware beings.
The LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. (NIV, Genesis 2:7)
The passage below seems to say that causing death to a fetus is not as serious a crime as causing death to a person, but it is actually just part of a long section specifying the punishments for various crimes.
And if men struggle with each other and strike a woman with child so that she has a miscarriage, yet there is no further injury, he shall surely be fined as the woman's husband may demand of him; and he shall pay as the judges decide. "But if there is any further injury, then you shall appoint as a penalty life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, (NAS, Exodus 21:22-24)
Numbers 5:11-22 describes a procedure for a trial by ordeal for a woman accused of adultery. Some think the ordeal was supposed to cause an abortion if the woman were pregnant from adultery. A more common opinion is that sterility was the intended result. The exact meaning remains unclear.
In summary, the Bible gives clear and direct guidance on many other topics, but abortion is never specifically mentioned in the Bible. Some Bible passages may well give insight into the issues involved, but there is no general agreement about their interpretation .
However, a much more conservative Supreme Court overturned the Roe v. Wade decision in June, 2022.21 As of now, it is left to each of the 50 states to set its own laws.
Around the world, 98% of countries allow abortion to save a woman's life. 72% allow it to save a woman's physical health, 69% to save her mental health, 61% in cases of fetal impairment, 61% in cases of rape or incest, and 34% with few or no restrictions.22
However, the belief that life begins at conception does not have clear support from medical science, the Bible, religious tradition or legal tradition. Some early Church fathers (e.g., Tertullian) wrote against abortion, and it has been considered sinful throughout Church history. However, early Christians apparently did not view abortion as murder until well beyond conception. In the thirteenth century, Catholic theologian Thomas Aquinas wrote that a soul enters the body at 40 days after conception for males and 80 days for females. That became church doctrine for many centuries, and abortion before that time of ensoulment was not considered a mortal sin. The belief that life begins at conception apparently has its origins in an 1869 decree by Pope Pius IX that abortion at any point in pregnancy was cause for excommunication.3,4
English common law apparently tolerated abortion until "quickening," the first detectable fetal movements, around the fifth month. Similarly, abortion was largely unregulated in the U.S. until the mid 1800s. Laws against abortion were passed around 1900, but the primary reasons had to do with the injuries and deaths resulting from unskilled abortions and a struggle between opposing factions for control of medical practice.5
However, the pro-choice position ignores the fact that many widely accepted laws are the result of moral concerns and that there is a long history of moral opposition to abortion and legal regulation of its practice.6
Polls typically show that about 28% of people in the U.S. say abortion should be legal in all circumstances. Another 17% say abortion should be illegal in all circumstances. A majority, 54%, favor legal abortion in some circumstances. The Roman Catholic Church is strongly associated with the movement to outlaw abortion, but the polls actually show that the views of Catholics on this issue do not differ from the rest of the population.7
Christians have a responsibility to correct matters of wrongdoing among themselves (Matthew 18:15-17), but this should always be done fairly and with compassion. We are never to take upon ourselves the task of moral judgment that belongs to God alone (Matthew 22:37-40, Hebrews 10:30, Romans 14:10-13, 1 Corinthians 4:5).
As Christians, we need to remember that we are all sinners in God's eyes (Romans 3:23, 1 John 1:8), and that God loves all His children, even those who believe differently than we do (Matthew 5:43-48). We cannot afford to let our strong feelings on abortion issues blind us to Jesus' commandment to "Love your neighbor as yourself" (Matthew 22:36-39).
2270. Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life.
2271. Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law.
From Catechism of the Catholic Church, (c) 1994, United States Catholic Conference, Inc., http://www.nccbuscc.org/catechism/text/index.htm
Procreation is a gift from God, a precious trust reserved for marriage. At the moment of conception, a new being enters the universe, a human being, a being created in God's image. This human being deserves our protection, whatever the circumstances of conception.
From Position Statements, Copyright (c) 1999 - 2001, Executive Committee of the Southern Baptist Convention, http://sbc.net/default.asp?url=position-statements.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. 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.
From The Book of Discipline of The United Methodist Church--2000, ¶161J. Copyright 2000 by The United Methodist Publishing House, http://www.umc.org/abouttheumc/policy/