By Ernest L. Ohlhoff
NRLC Director of Outreach
Have Christian
churches during the 25 years since Roe v. Wade changed their positions
on abortion? If so, in which direction?
The following is a review of some of the major denominations and their positions
and activities on abortion and related issues over the past 25 years. Some
are based on official church documents and some are based on observable
activities and statements of some church leaders.
It should be noted that prior to the 1960s virtually all religious denominations
in America opposed the legalization of abortion and considered abortion
except to save the life of the mother as a grievous sin.
While some denominations may have a strong position one way or the other
on the abortion issue, individual pastors and regional church bodies may
have an entirely different position. Some pastors and congregations in pro-abortion
denominations are staunchly pro-life. Almost all denominations listed have
independent, quasi-independent, or internal pro-life groups which work within
their denomination's structure to develop or strengthen its pro-life position.
As a result of the dedicated work by denominational pro-life groups and
growing pressure from grassroots congregations, virtually all denominations
who still espouse a pro-abortion position are inching slowly toward a more
"pro-life" position. This office is not aware of a single denomination
that has moved toward the pro-abortion side in the last 15 years.
For the names and addresses for pro-life groups working within specific
denominations, please write or call the Outreach Department at NRLC.
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 post-abortion 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 (NARAL) 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 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 Church in America (ELCA) is a union of three
smaller Lutheran denominations which merged in 1988. Each had different
views 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 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 hospitals perform elective abortions.
Orthodox Churches have consistently maintained strong opposition
to legalization of abortion and support virtually all pro-life legislation.
Various bishops and priests have testified at hearings 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.
NRLC Outreach Department
419 7th St., N.W., Suite 500, Washington, D.C. 20004
202-626-8800