Religion and abortion
Numerous
People of all faiths and religions use reproductive health care services.
The religious influence over the population of the country tends to be one of the massive determining factors on the legality of abortion.
Baháʼí Faith
Abortion, merely for the purpose of eliminating an unwanted child, is strongly deprecated in the Baháʼí Faith, although medical reasons may warrant it. Among the possible reasons for terminating a pregnancy are rape, incest, lack of viability of the fetus, and health of the mother.[6] Though Shoghi Effendi, the Guardian of the Bahá’í Faith, considered the intentional termination of a pregnancy as the ending of a life, there are no specific teachings in the Bahá’í sacred texts addressing it; the Universal House of Justice has thus concluded that it is not quite the same as murder and therefore within the purview of the Universal House of Justice to legislate on it, at a future date, if it so decides. [7] At present, Baháʼís are encouraged to decide based on their own conscience in light of general guidance found in Baháʼí writings and medical advice.[8]
Buddhism
There is no single
The Dalai Lama has said that abortion is "negative", but there are exceptions. He said, "I think abortion should be approved or disapproved according to each circumstance."[13]
Inducing or otherwise causing an abortion is regarded as a serious matter in the monastic rules followed by both Theravada and Vajrayana monks; monks and nuns must be expelled for assisting a woman in procuring an abortion.[10] Traditional sources do not recognize a distinction between early- and late-term abortion, but in Sri Lanka and Thailand the "moral stigma" associated with an abortion grows with the development of the foetus.[10] While traditional sources do not seem to be aware of the possibility of abortion as relevant to the health of the mother, modern Buddhist teachers from many traditions – and abortion laws in many Buddhist countries – recognize a threat to the life or physical health of the mother as an acceptable justification for abortion as a practical matter, though it may still be seen as a deed with negative moral or karmic consequences.[10]
Christianity
There is scholarly disagreement on how early Christians felt about abortion and whether explicit prohibitions of abortion exist in either the Old Testament or New Testament books of the
Early church councils punished women for abortions that were combined with other sexual crimes, as well as makers of abortifacient drugs,[16] but, like some early Church Fathers such as Basil of Caesarea, did not make a distinction between "formed" and "unformed" foetuses.[24][25] While Gregory of Nyssa and Maximus the Confessor held that human life already began at conception,[25] Augustine of Hippo affirmed Aristotle's concepts of ensoulment occurring some time after conception, after which point abortion was to be considered a homicide,[26] while still maintaining the condemnation of abortion at any time from conception onward.[27] Aquinas reiterated Aristotle's views of successive souls: vegetative, animal, and rational. This would be the Catholic Church's position until 1869, when the limitation of automatic excommunication to abortion of a formed foetus was removed, a change that has been interpreted as an implicit declaration that conception was the moment of ensoulment.[21] Most early penitentials imposed equal penances for abortion whether early-term or late-term, but later penitentials in the Middle Ages normally distinguished between the two, imposing heavier penances for late-term abortions and a less severe penance was imposed for the sin of abortion "before [the foetus] has life".[28][29][30][31]
Contemporary
Some
The more religiously devote and those with more religious engagement tend to hold stronger opinions overall, especially on the abortion debate in regard to religions take on abortion's morality. An individual's religious conservatism has a higher likelihood to oppose abortion. However, members of a denomination can have deviating opinions from vocal religious leaders' beliefs.
Hinduism
Most classical Hindu texts strongly condemn abortion, although the
Some Hindu theologians and Brahma Kumaris believe personhood begins at three months and develops through to five months of gestation, possibly implying permitting abortion up to the third month and considering any abortion past the third month to be destruction of the soul's current incarnate body.[47][48]
Islam
The Quran and Hadith describe God's creation of man in the womb and condemn infanticide.
Muslim scholars differ as to when fetus
After 120 days the fetus is believed to be human life, yet it is still permissible to abort it to save the life of the mother. This is because a fetus will die anyway if the mother dies, and the mother is part of a family and she has responsibilities.[52]
Judaism
Orthodox Jewish teaching allows abortion if necessary to safeguard the life of the pregnant woman.[55][56] While the Reform, Reconstructionist, and Conservative movements openly advocate for the right to a safe and accessible abortion, the Orthodox movement is less unified on the issue.[57] Many Orthodox Jews oppose abortion, except when it is necessary to save a woman's life (or, according to some, the woman's health).
In Judaism, views on abortion draw primarily upon the legal and ethical teachings of the Hebrew Bible, the Talmud, the case-by-case decisions of responsa, and other rabbinic literature. Generally speaking, Orthodox Jews oppose abortion after the 40th day,[58][59] with health-related exceptions, and reform Jews tend to allow greater latitude for abortion.[60] There are rulings that often appear conflicting on the matter. The Talmud states that a foetus is not legally a person until it is delivered.[61] The Torah contains the law that, "When men fight, and one of them pushes a pregnant woman, and a miscarriage results, but no other misfortune, the one responsible shall be fined...but if other misfortune ensues, the penalty shall be life (nefesh) for life (nefesh)." (Exodus 21:22–25). That is, causing a woman to miscarry is a crime, but not a capital crime, because the fetus is not considered a person.[62][63]
Jeremiah 1:5 states that, "Before I formed you in the womb, I knew you, before you were born, I set you apart; I appointed you as a prophet to the nations."[64] For some, this verse, while talking specifically about Jeremiah, is an indication that God is aware of the identity of "developing unborn human beings even before they enter the womb",[65] or that for everyone, God has a plan that abortion might be seen as frustrating.[66][67] Others say that this interpretation is incorrect, and that the verse is not related to personhood or abortion, as Jeremiah is asserting his prophetic status as distinct and special.[68]
The Hebrew Bible has a few references to abortion; Exodus 21:22-25 addresses miscarriage by way of another's actions, which it describes as a non-capital offense punishable through a fine.[69][70] The Book of Numbers in the Hebrew Bible describes the Ordeal of the bitter water (sotah) to be administered by a priest to a wife whose husband thinks she was unfaithful. Some scholars interpret the text as involving an abortifacient potion or otherwise that induces a miscarriage if the woman is pregnant with another man's child.[71][72][73][74] Rabbinical scholar Arnold Ehrlich interprets the ordeal such that it ends either harmlessly if the woman is faithful, or with an induced abortion: "the embryo falls".[75]
Sikhism
The
The Guru Granth Sahib (primary scripture and source of Sikh religious guidance for Sikhs), does not provide any specific dictate on abortion. Many Sikhs will therefore interpret certain parts of texts and make a personal decision when confronted with a clearly abnormal fetus.[80]
However, while there is no explicit prohibition in the
Unitarian Universalism
The Unitarian Universalist Church strongly supports abortion rights. In 1978, the Unitarian Universalist Association passed a resolution that declared, "...[the] right to choice on contraception and abortion are important aspects of the right of privacy, respect for human life, and freedom of conscience of women and their families".[82] The Association had released earlier statements in 1963 and 1968 favoring the reform of restrictive abortion laws.
See also
- Abortion debate
- Abortion law
- Religious views on birth control
- Separation of church and state
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