Family

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ABORTION FOR CONVENIENCE


Our current abortion practice troubles me greatly. While abortion as such is repulsive, abortion for convenience is exceedingly more so. For instance, a certain person was informed that she was pregnant while still engaged in her college studies. What was to be done? She discussed this with her parents, and it was decided that she should abort the child. At a more convenient time, when she had finished her studies and married, she would give birth to children.
Did she have any misgivings about her abortion? Yes, indeed! This continued to trouble her, even though encouraged by her parents, and the cultural standards with which she was familiar. This also gave rise to related problems, as when she turned to a cult leader who promised forgiveness and acceptance on condition of her reliance on him. This, in turn, had adverse effects on the extended family.
Thus are we reminded of the psalmist’s reflection, “You brought me out of the womb; you made me trust in you even at my mother’s breast. From birth I was cast upon you; from my mother’s womb you have been my God” (22:9-10). Which, in turn, solicits several observations. (1) God is here cast in the roll of a mid-wife, helping the mother in giving birth. This is as it should be, rather than some deviant practice.
So it is that in Jewish tradition, it is said that three are involved in giving birth: the parents and God. Consequently, all three have invested interests. Moreover, qualifications aside, the divine intent is that the birth should occur.
(2) Convenience also appears as a prime incentive in child sacrifice during antiquity. In this regard, “The implications of the foregoing discussion is that infant sacrifice was practiced not only for religious reasons. Abortion of the fetus, even in the most sophisticated of ancient societies, was a health risk for the mother. It was certainly safer to sacrifice a newborn” (James Hoffmeier (ed), Abortion: A Christian Understanding and Response, p. 53).
Whether for alleged religious purposes or not, the child was left to die. Unless rescued for some reason by others, in some instances for prostitution. Or alternatively, as a common practice among Christians, to provide a foster family.
(3) Even prior to birth, David affirms that “you have been my God.” In keeping with this affirmation, William Watkins alludes to what he characterizes as The Old Absolute: “Human life from conception to natural death is sacred and worthy of protection” (The New Absolutes, p. 65). In brief, described as a culture of life.
In contrast, He depicts as The New Absolute: “Human life, which begins and ends when certain individuals or groups decide it does, is valuable as long as it is wanted.” Otherwise, it is best terminated. Again in brief, designated as a death culture.
(4) David likewise allows that there are those who do not share his convictions. “All who see me, mock me,” he allows. It appears that their intent is to do away with him, at a convenient time. While assured that God will not intervene to rescue him.
This brings to mind the distinction between being in but not of the world. Accordingly, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—the good, pleasing and perfect will” (Rom. 12:2). Adhere to divine instruction, rather than cultural correctness.
(5) Having failed to abide by God’s instruction, there is still hope for reconciliation. David provides a prime case in point. He had sinned blatantly, but repented and asked for forgiveness. Consequently, we was restored and served as a righteous precedent for others to emulate.
Even so, we should not procrastinate. Only God knows when additional time will serve no good purpose. We can’t relive the past, only anticipate the future, but we live in the present. So that we should make the most of our opportunities, and encourage others to do so as well.

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