LIFE AND DEATH IN PAULINE PERSPECTIVE

WIT APPLICATION TO ABORTION

BY

PETER CHRISTOFIDES

A DISSERTATION PRESENTED IN FULFILLMENT

OF THE REQUIREMENT OF THE DEGREE

MASTER OF ARTS

IN

BIBLICAL STUDIES

IN THE FACULTY OF ARTS

AT THE

RAND AFRIKAANS UNIVERSITY

SUPERVISOR: PROF A DU RAND

MAY 1996

LIEF 4 ANN) DEAT9H IN PAULINE ERSTECIFIV

WE'a APIDMECATION '0 A3CDIKTON

CHRIS

OF

DES

TABLE OF CONTENTS

Page

INTRO UCTEON 1

CHAPTER 1 - LIFE AND DEATH IN THE OLD AND NEW TESTAMENT

1.1. LIFE 4

1.1.1. Old Testament

5 1.1.2. New Testament

7

1.2. DEATH

8

1.1.1. Old Testament

8 1.2.1. New Testament

12

1.3. SUMMARY

16

CHAPTE 2 - LIFE AND I.EATH FROM A PAULINE PERSPECTIVE

2.1. LIFE 17

2.1.1. Life "in the Flesh"

17 2.1.2. Life Liberated from the Flesh

19

2.1.3. The New Life and its Theological Significance

20

2.2. DEATH

22

2.2.1. Death and Resurrection with Christ'

23 2.2.2. The Resurrection

26

2.3. SUMMARY 27

CHAPTER 3 - VARIOUS MAJOR FAITHS IN SOUTH AF C AND THEIR BELIEFS ON A ORTION

3.1. U HISM 29 3.2. ISLAM 31 3.3. JU AISM 33 3.4. HINDUISM 36

3.5. CHRISTIANITY 39

3.5.1. When does Human Life begin? 41 3.5.2. What is a Human Being? 42 3.5.3. The Shedding of Innocent Blood - Blood Pollution 43 3.5.4. Refuting Arguments in Favour of Abortion 44

3.6. SUMMARY 45

CHAPTE 4 - THE APPLICATION AND EFFECTS OF ABORTION

4.1. THE REAL FACTS ABOUT ABO TION IN MEDICINE AND ETHICS 47

4.1.1. Foetal Development

47 4.1.2. Description of Abortion Procedures

49

4.1.3. Psychological Effects of Abortion on Medical Staff

52 4.1.4. Today, is an Abortion Ever Necessary?

52

4.1.5. The "Hard Cases", Rape, Incest, Genetic Defect

54 4.1.6. Summary of the Medical Facts

55

4.2. ET CAL CONSIDE TIONS

55

4.3. THE LAW AN ORTION 56

4.3.1. The South African Law on Abortion - Abortion and Sterilisation Act of 1975 57

4.3.2. International Approaches to Abortion 58 4.3.3. Legal Changes Recommended by the Ad Hoc Select

Committee on Abortion and Sterilisation 62 4.3.4. Figures on Abortion in South Africa and the Truth about

the New Constitution 64 4.3.5. Refuting the "Pro-Choice" Argument Submitted to the

Ad Hoc Select Committee on Abortion and Sterilisation 67

4.4. POST-ABORTION SYND OME (PAS) 69

4.4.1. Common Defense Mechanisms

71 4.4.2. Symptoms of Post-Abortion Syndrome

72

4.4.3. The Tasks of Healing of the Post-Abortion Syndrome

76

CONCLUSION

79

I LIOGRAPHY 83

ANNEXURES

SUMMARY

The focus of this dissertation is based on the Biblical and Pauline perspectives of life

and death. If the Christian is to believe abortion is wrong, he should do so for sound

Biblical reasons. Scripture places a deep personal concern toward human beings. The

Judeo-Christian tradition has always held that all men and women are created in

God's image and that every life is to be considered of value. The Bible does not place

less value on people who are of a lower standard or age because it does not question

their right to live and this is the main reason the church can never become anything

else but pro-life.

Of importance is also the fact that the innocent human life needs to be protected and if

it is not, this would be inviting God's judgement. Man has no right to take another

person's life because this would be failing to acknowledge God as Creator of life.

Death is seen in Scripture as an enemy and the Bible says there is hope for deliverance

in the face of death. With the coming of Christ, the power of God's reign on earth can

be experienced in "new life" as described by Paul. Looking at what Scripture had to

say about when does human life begin, it was discovered that Scripture places a high

value on conception. It was also evidenced that conception is a gift from God and a

fulfilment of His promises found in Scripture. A fundamental unity exists between

body and soul and death is not an alternative even in the face of suffering. No

Scripture supports abortion; on the contrary, God is viewed as overseeing all of life

from the moment of conception.

By examining the five major faiths in South Africa, namely Buddhism, Islam,

Judaism, Hinduism, and Christianity, it was realised that all five of these faiths take

the unborn child into consideration. Only in extreme circumstances do some of these

faiths allow abortion, e.g. rape, incest. It must also be said that these circumstances

are in an abnormal situation and are not regarded as regular practices.

It was necessary to discuss the application and effects of abortion in the final chapter

in order to determine what happens in an abortion. Medical facts were presented

about abortion and this was helpful in order to deal with the moral questions more

intelligently. A description was given of the more common procedures used in

performing abortions. It was evidenced that the medical staff participating in the

performance of abortions are affected psychologically and recognise that abortions are

destructive and violent.

From all the specialised medical equipment available and all the modern medical

advances being made daily, abortion is seen as unnecessary. Even the "hard cases"

such as rape, incest and genetic defects did not permit support for abortion. Ethical

considerations were also taken into account with more value being placed on innocent

human lives.

A number of questions were then addressed concerning the role of the law and

abortion. The South African Abortion and Sterilisation Act of 1975 was discussed

and it was necessary to look at two other countries with similar constitutions, namely

Ireland and the United States of America, in order to see how they have ruled on

abortion. Ireland has interpreted its constitution to favour the right to life of the

unborn child while the Untied State of America preferred the right to privacy of the

mother.

A brief summary was given of the legal changes recommended by the Ad Hoc Select

Committee on Abortion and Sterilisation with a number of figures being given on

abortion in South Africa. A number of both surprising, and shocking facts were

discovered about the New Constitution and its responses to the public. It was also

necessary to refute a number of "pro-choice" arguments submitted to the Ad Hoc

Select Committee on Abortion and Sterilisation as it seems the "pro-life" arguments

were not even considered.

A lengthy discussion was then given about the Post-Abortion Syndrome (PAS). It is

evident that South Africa is not yet familiar with this term although many suffer from

it already. The defence mechanisms were listed as well as the symptoms of this

syndrome. The final chapter ended with a number of tasks of healing of the Post-

Abortion Syndrome.

It was concluded that the Bible is pro-life and that it does not seem that the New

Constitution, which seems to be pro-choice, did not even consider Biblical morals in

its deliberations. It is acknowledged that it is the task of the church , and even the

other faiths in South Africa, that will need to continue in this battle to protect the life

of the unborn and the mother.

IINTRODUCTION

Why were you born? What is the purpose, if any, for your existence? Are you a

product of millions of years of evolution? Or are you an immortal soul awaiting

liberation to a higher plane of existence? What is human nature? What is man's mind

and how does it work? These questions have always challenged and fascinated

humans.

Today there are basically two main points of view: one is that man is a body with

some kind of extra-physical component, a soul, or a spirit, or a psyche, usually

thought of as immortal; the other is that man is an animal without any such extra-

physical component, just physical matter that has evolved over millions of years from

lower life forms. Traditionally, religion and philosophy have taken the view that man

has an immortal soul that continues its existence after the body dies.

Many people today reject God and religion and the Bible altogether. They have

believed instead the explanation of evolution for the origin of man. Some would,

perhaps, prefer to call man an organism, but that is just another way of saying an

animal. However, animals do not produce a culture or a civilisation. There is an

incredible difference between man and the animals in terms of man's

accomplishments and in terms of man's capacity.

Darwinism and evolution came into being in the nineteenth century and in the

twentieth century we have seen these ideas bear their evil fruit. This view, that man is

merely an animal, cheapens and devalues human life, and knows absolutely nothing

about man's true potential. It is no wonder,

"In the Soviet Union, about 10 million

abortions are performed each year; that

is two to three abortions to every live

birth. In Romania, 60% of pregnancies

end in abortion. In Greece, 56% of the

pregnant woman have abortions after

1

their first child; thereafter, it is two

abortions for every birth. In

Communist-dominated Poland, while

700 000 children are born, 800 000

are aborted"

(Walton 1989: 11).

When does human life start? Why human life? Is abortion murder? Is it a crime? Is

it a sin? A crime is a violation of a man-made law while sin is transgression of God's

law. God's law defines right as opposed to wrong. Humanly legislated laws do not

always do that. Some things can be sin that are not a crime in man-made laws.

The whole controversy on abortion revolves around the question: When does human

life begin? The South African government is seriously considering legalising abortion

on demand. A Parliamentary Select Committee on Abortion and Sterilisation has

been appointed and has been consulting the public. Those who support abortion have

launched campaigns and used the mass media to persuade the public that women

should be able to terminate a pregnancy whenever they want.

Pro-abortionists argue that backstreet abortions are dangerous to mothers. It is

therefore better to legalise the procedure and make abortions safe by having them

done under hygienic conditions, they say. But are legal abortions really safe? What

are the psychological consequences of abortion? And what really happens in an

abortion?

On the authority of God's Word, the highest authority, we will attempt to understand

what life and death mean from a wholistic Biblical perspective. We will examine the

questions that have been asked by examining the Pauline perspective of life and death

so as not to distort our examination and its importance. A close look will also be

taken on the five major faiths in South Africa, namely Buddhism, Islam, Judaism,

Hinduism, and Christianity, to examine what their statements of belief are on

2

abortion. This will lead us into the final chapter where we will examine and be able to

answer the questions raised above, as well as come to a favourable conclusion.

This study needs to be characterised by love and understanding, but because of the

nature of the issues being discussed, confrontation will also be necessary. What is of

importance though, is to find a meaningful response on behalf of the unborn child and

the mother in distress.

3

CHAPTER I

LIFE AND DEATH IN T E 0L AND NEW TESTAMENT

1.1. LIFE

It is apparent that in the concept of "life" the Bible narrative is moving in the

framework of the conceptions of creation, fall, redemption, and eschatological

theodicy. The New Bible Dictionary (1962: 697-700) gives us a number of Old and

New Testament terms and concepts and it seems the idea of "life" frequently

occurring in the Bible proves to be that of "eternal life" with its special implications

of a "quality of life" with rich ethical implications of endless life through the ages to

come. The Biblical form of immortality is not merely the survival of the soul, but life

of man in body and soul.

Brown (ed) would add to this by saying,

"The term life denotes the organic functioning

of plants, animals and men. Life and death are

basic to all living things; both categories relate

to and interpret the other. Human life is unique.

It is not merely instinctive but is capable of

self-realisation and open to formative

influences"

(1971: 474).

In the same paragraph we also see that a distinction is made in the Greek between zoe

which is life as a vital, natural force, and bios which has a stronger ethical content and

is more the manner in which one conducts their life (1971: 474).

We will now examine what the Old Testament has to say about life. It is also relevant

to briefly examine the word "flesh" in order to see its relevance in life and in

humanity as well as its theological implications. Following this we will examine the

4

New Testament perspective of life and here it would be beneficial to evaluate what the

eternal state, of life would be.

Death will also be divided up into Old and New Testament. Under the Old Testament

heading we will endeavour to examine death as a reality of God's punishment for sin,

the reality of death in human life, as well as the fact that God is the overall ruler of

death. Under the New Testament heading we will research the role of death as the

penalty for sin, and also look at the role Jesus' resurrection has to play in the reality of

death.

1.1.1. Old Testament

It is apparent that the word bios does not occur in the Old Testament and the reason of

this is because the Israelites in the Old Testament viewed life as something thoroughly

natural, vital and belonging to this world, hence the word zoe. The Israelites thought

of life as the length of days of a man's life which are granted to him by Yahweh, the

Lord of life (Genesis 25:7; 47:28; Deuteronomy 32:39). Long life was considered to

be special evidence of the divine blessing which is promised to the obedient (Genesis

15:15; 25:8; Deuteronomy 5:16; 30:19). The power of death, on the other hand,

enters human life in the form of sickness, hatred or even loneliness (Psalm 18:5f;

33:19; 116:8). We will see more on the power of death in the following section.

The Israelites saw life as ideally one of active involvement expressed by the natural

things that humans are faced with, such as, hunger and thirst (Judges 15:18), hatred

and love (Genesis 24:27), desires and lusts (1 Samuel 1; 2 Samue113). We see that

these are what are done in "the flesh".

An essential part of the Hebrew life was the attendance at the sanctuary. Here the

Israelite would join in fellowship with fellow Israelites in order to praise Yahweh, the

Creator of life.

5

1.1.1.1. Life and Humanity as Flesh

Apart from the literal meaning of the word flesh, the Israelites generally employed the

term "flesh" as a means of referring to the human body either partially or as a whole

(Brown (ed) 1971: 674). At times the concept of "flesh" served as an acceptable

substitute for the human personality, since the body was part of this extension (Job

19:26; Psalm 16:9). This was part of, and consistent with, the tradition of creativity

(Genesis 2:7) where God breathed the living breath into the clay which He had

fashioned into human shape and man became a "living being". The emphasis is not

so much on the "soul" or "existence" as upon the fact that, by virtue of special

creativity, man is an integrated personality. For this reason, the ancient Israelites

found no difficulty in attributing emotional or psychosomatic function to bodily

organs other than the brain, whose workings were unknown to them, apart form the

fact that the individual constituted an integrated personality. It is for this reason, and

need not be a surprise, therefore, to discover that under this figure of rhetoric the

"flesh" could be used to designate the personality in its total reaction to life (Psalm

63:1), where the Psalmist paralleled the idea of the soul thirsting with the flesh

fainting.

1.1.1.2. Theological Implications of Life and Humanity as Flesh

Although the term "flesh" frequently denotes the vitality of individual personality,

there are several instances where human flesh was associated with weakness and

frailty. The mortal nature of man was implied (Genesis 6:3), while God was

mentioned as excusing human sin on the ground that men were only flesh after all

(Psalm 78:39). On occasion the use of the expression "all flesh" has direct

implications of weakness (Isaiah 40:6), where humanity was compared to grass which

is frail, short-lived, and easily consumed (Psalms 37:2; 90:5; 103:15). The

dependence of "all flesh" upon God for day to day sustenance was emphasised in

Psalm 136:25.

6

We see, therefore, the Old Testament theology of human life and personality is of a

dynamic order which emphasises the psycho-physical unity of human nature.

Although this "flesh" was regarded in the Old Testament as generally weak, there are

no elements in Hebrew thought which correspond to the New Testament view of the

"flesh" as the central principle of fallen humanity. While the flesh for the Israelites

was frail, it was not regarded as sinful, and the nearest approach to the idea of moral

weakness seems to be in Psalm 78:39.

1.1.2. New Testament

References to the important matter of life in the New Testament occur in all the

books, as one might expect. It is in the theology of Paul (as we will see in the

following chapter) and of John that this doctrine is clearly expressed and it is evident

that the New Testament teaching contains elements which are of the Old Testament,

late Jewish and also Greek origin (Brown (ed) 1971: 480).

The Synoptic Gospels strongly recall the Old Testament view of life. Natural life (as

seen in the previous section) is regarded as a priceless possession (Mark 8:37) and

Jesus is frequently called upon to heal the sick or get dying men to live (Mark 5:23;

John 4:47ff) or even restore to earthly life those who are already dead (Mark 5:35ff;

John 11:1ff). As in the Old Testament we find life to be something dynamic, but at

the same time lauded and passing away (Acts 17:28; James 4:14). True life would

depend on the word of God (Matthew 4:4, quoting Deuteronomy 8:3), while to live

apart or away from God is described as being dead (Luke 15:24, 32). The basic needs

of life, such as food and clothing, are not despised at all; rather they are gratefully

received as gifts of the Creator (Luke 12:15). God, who can give and take life, is still

seen as the undisputed Creator (Acts 17:25) and the embodiment of life.

The above is seen as the present life but there is also the life to come (Mark 10:30; 1

Timothy 4:8). This life to come is described as "eternal life" (Matthew 19:16; 1

Timothy 1:10). This life is received only as a gift from God who is the One who

7

raises the dead (Matthew 22:31). The New Testament regards this life as real and true

and it is man's relationship to God's will in this present life which determines his

destiny in the life to come (Matthew 19:16; Luke 10:25). This close relationship

between the present and the future life is put quite clearly in the parable of the last

judgement (Matthew 25:31ft): the disobedient will suffer eternal punishment, while

the righteous will enter into eternal life (Matthew 25:46).

The eternal life is received by faith. He who believes in the Son of God, the Lord

Jesus Christ, has life (1 John 5:12), eternal life (John 6:40, 47). The eternal life -

which is given as a gift by God - granted to believers expresses itself in love (John 15:

9-17) and in joy (John 16:20-24).

Revelation uses the Son of man tradition with the figure of a lamb that is slain to

describe the life to come. John's vision of the new Jerusalem and all its symbols are

representative of the fullness of life in the new city of God (Revelation 22:2-14, 19;

21:26). In the new heaven, "there will be no more death or mourning or crying or

pain, for the old order of things has passed away" (Revelation 21:4). Instead, God's

people will be there, "and God Himself will be with them and be their God"

(Revelation 21:3).

1.2. 1 EATH

1.2.1. Old Testamei t

1.2.1.1. Death as a Reality of God's Punishment for Sin in the Old Testament

From the first reference to death in the Old Testament found in Genesis 2:17, although

not without its problems, we do get the basic orientation for the Biblical

understanding of death. Here death is punishment for sin. This is seen further in the

course of events: when Adam and Eve sinned, they were excluded from the Garden,

the place of communion with God, also from access to the Tree of Life which would

have prevented the onset of their dying (Genesis 3:22,23), and are consigned to a life

8

of pain and toil which will terminate in physical destruction (Genesis 3:16-19).

Theological distinctions are usually made between physical death, spiritual death and

eternal death and in general these are valid; but from the passage it appears that death

in its totality is the result of sin. Berkhoff rightly affirms that,

"... the sinful state and condition in which man is

born by nature form part of the penalty of sin. Sin

separates man from God, and that means death, for

it is only in communion with the living God that

man can truly live"

(1939:259).

From the Biblical view we see that the whole man is subject to death. Over the many

years of the Church there have been those who have felt that physical death, the

dissolution of the body, was normal and natural and that this is only reversed by a

divine provision, as shown in the Genesis narrative by access to the Tree of Life. The

majority of orthodox theologians, however, have rejected this idea. The rest of the

Biblical revelation, especially that of the New Testament, seems to run counter to it,

although it is often said that with our present physical make-up death is a biological

necessity. From Ladd we learn the following:

"Body and the divine breath together make the

vital, active nephesh (soul). The word [soul]

is then extended from the life principle to

include the feelings, passions, will, and even

the mentality of man. It then comes to be

used as a synonym for man himself. Families

were numbered as 'so many souls' (Genesis 12:5;

46:27). Incorporeal life for the nephesh is

never visualised. Death afflicted the nephesh

(Numbers 23:10) as well as the body"

(1974:458).

9

Fowler on the other hand says,

"We must realise that the Bible is mute to the

precise definition of soul. In fact, psychological

terms in Scripture were used in a flexible way.

At times, soul is used as a synonym for the whole

person. At other times, it may refer to the inner

life of man as a thinking, willing, understanding

being. But we can say with assurance that the

Bible confirms the unity of man, body, and soul"

(1987:114).

1.2.1.2. Death is a Reality of Human Life

It also needs to be noted that death is a fact of human experience that cannot be

avoided. It is certainly true that in much of the Old Testament narrative, death is

recorded as a universal fact and reality of human experience (cf. The Genealogical

Table of Genesis 5, with its monotonous repetition "and he died"), but this is not to

say that the writers thought of death as "natural", or as something which was part of

God's perfect will for man. It is indeed seen as inevitable for man in his present sinful

and fallen state, but this is rather different.

"... in Greek thought death is not originally understood

as a natural phenomenon but as the particular lot of

human existence with which we have all to reckon"

(Kittel (ed) 1967:9).

The bright exception of Enoch (Genesis 5:27) gives an indication of something better

and more desirable.

1 0

1.2.1.3. Death is to be Feared and Avoided

This becomes clearer in considering the great number of places where the Old

Testament writers expressed their personal feelings, and speak of death as something

to be feared and avoided at all costs (Psalm 6:1-5; 88:1-14).

"The Bible sees death as an enemy to be dreaded...

it teaches that death is to be feared for it means the

final facing of God in the knowledge that we are

sinners. It is God, not death that we need to fear"

(Richardson 1969:88).

It is true, of course, that much of the abhorrence of death expressed by the Old

Testament writers may be due to fear and avoidance of the unknown, so little having

been positively revealed in the Old Testament of the state of the dead. It is also true

that in view of this, it was felt that death would cut one off from enjoyment of the

covenant blessings, which in the Old Testament were given in terms of the land, the

Temple, the people and length of days. Even this fact may be used to show that death

was considered as unnatural, since it might separate from the living God, the God of

covenant, and therefore could not be part of God's original purpose for man. If length

of days is promised for obedience (Exodus 20:12) and is a sign of God's favour

(Job 5:26), then the cutting off of those days, even when long, is an indication that

death is something unnatural.

1.2.1.4. God is the Overall Ruler of Death

God is the only One who can allow one to escape from death (Psalm 68:20; Isaiah

38:5; Jeremiah 15:20). He is the One who can restore the dead to life (1 Kings 17:22;

2 Kings 4:34; 13:21). God can take men to Himself without their dying (Genesis

5:24; 2 Kings 2:11). He can bring death completely to nothing and triumph over it by

raising the dead (Isaiah 25:8; Ezekiel 37:11,12; Daniel 12:2; Hosea 6:2; 13:14).

11

1.2.1.5. God, Rather than Death, is Victorious

These last references introduce the hope expressed in the Old Testament of victory

over death. One or two of the verses may refer to a revival of national fortunes, but

others speak quite clearly of a resurrection from physical death, and to these may be

added to those which indicate a confidence in personal resurrection (e.g. Job 19:25-

27; Psalm 16:9-11; 73:23-26). Richardson affirms this by saying,

"On the one hand, death to Christianity is not,

as in some philosophies, a friend or man's brother

in disguise. It is an enemy to be feared and defeated.

On the other hand, the Christian knows that the grave

has lost its victory and he can know joy even in the

face of death because he knows that he who dies will

live again"

(1969:88).

This hope, however slight, is nevertheless present in the Old Testament, but finds its

full flowering in the New Testament which reveals Christ "who has destroyed death

and has brought life and immortality to light through the gospel" (2 Timothy 1:10).

1.2.2. New Testament

1.2.2.1. Death is the Penalty for Sin in the New Testament

The victory of Christ over death in His resurrection from the dead and the

consequences of this for believers, is the theme that dominated the New Testament in

all its parts, but this is set against the backdrop of death as the penalty for sin. Brown

(ed) sheds some light on the subject by informing us that,

12

"The New Testament death is regarded not as a

natural process, but as an historical event, indicating

clearly the sinful condition of man. In this historical

sense death is seen as a power which enslaves man

in the course of this life (Hebrews 2:15)"

(1967:437).

Indeed the responsibility of the individual is not diminished by his involvement in

Adam's fall; for the individual "the wages of sin is death" (Romans 6:23; cf Ezekiel

18:4,20). Paul gives us much input which we will see in the later chapters, but here

we see this death in its totality, contrasted with "eternal life" in the second part of the

verse and is elaborated and developed in different parts of the New Testament in the

following ways:

1.2.2.2. Physical Death

This is the result of the entrance of sin into the world through Adam. It is the lot of all

men (Hebrews 9:27) and through fear of it, and what may follow it, they are in

bondage throughout their lives (Hebrews 2:15). The separation of body and soul is

part of the penalty of sin.

1.2.2.3. Spiritual Death

All men are by nature spiritually dead, that is, alienated from God, the Source of life,

by sin, insensible to divine things and unresponsive to His laws. Berkhoff rightly

affirms this by saying,

"... the sinful state and condition in which man

is born by nature form part of the penalty of sin.

Sin separates man from God, and that means death,

for it is only in communion with the living God that

man can truly live" (1939:259).

13

This is also clear from the words of Jesus (Matthew 8:22; cf Luke 15:32) as well as

from the writings of Paul as we shall later see.

1.2.2.4. Eternal Death

Those who remain in spiritual death throughout their lives and do not believe on the

Son of God, die in their sins (John 8:21,24), remain under the wrath of God (3:36) and

in the Day of Judgement will be consigned to a state of eternal separation from God,

called in Scripture as the second death (Revelation 21:8).

"This [eternal life] may be regarded as the culmination

and completion of spiritual death. The restraints of the

present fall away, and the corruption of sin has its perfect

work ... this means death in the most awful sense of the

word"

(Berkhoff 1939:261).

1.2.2.5. Death has been Conquered by Jesus' Resurrection

That Jesus Christ has risen from the dead and so overcome death is the centre of the

New Testament message, and is witnessed to in every part of the New Testament. All

four gospels record Jesus' prophecies before the event (e.g. Mark 8:31; 9:31; John

2:19-22) and the event itself (Matthew 28; Mark 16; Luke 24; John 20,21); it was the

core of the apostolic preaching in Acts (e.g. 2:24-36; 3:15; 17:31). Paul too has much

to say in this regard. Jesus has "the keys of Death and Hades" (Revelation 1:18); He

has abolished death (2 Timothy 1:10); He has overcome the devil, who has the power

of death (Hebrews 2:14); He has caused believers to be born anew to a living hope

through the resurrection of Jesus Christ from the dead (1 Peter 1:3). This last

reference introduces the blessings which come to the believers as the result of Christ's

resurrection and triumph over death. Kittel (ed) reveals a controlling thought:

14

"God deals with the world through Christ, and that

inasmuch as in this action God took death to

Himself in Christ it lost its destructive character

and became a creative divine act"

(1967:18).

Christ's death removed sin and therefore removed death.

In the coming of Christ, and especially in His resurrection, the eschatological process

has begun, and the life of the age to come has broken into this present age. Believers

already partake of the life of the coming age (John 3:36); for them the eschatological

verdict has been passed.

"If by the death of Jesus the power of sin has

been broken, and the Christian delivered from

the vicious circle of sin and death, he already

lives as a new creation"

(Brown (ed) 1971:439).

Believers have already passed from death - the condition of men in this age - to life

(John 5:25). In Christ, believers partake of the life of the age to come, and physical

death is for them a sleep (1 Thessalonians 4:15; cf Acts 7:59).

"The term [hypnos] is well suited to the purpose

of identifying the person who is to be called to a

new life with the one who has 'fallen asleep' or

died"

(Brown (ed) 1971:443).

The sting of death has been removed (1 Corinthians 15:56); it cannot separate the

believer from Christ and so is not to be feared.

At the Second Coming of Christ believers' bodies will be changed, and all traces of

sin, mortality and death will be removed. Then death will be swallowed up in life.

(1 Corinthians 15:52-57).

15

At the judgement, Death and Hades are said to be cast into the lake of fire (Revelation

20:14) signifying that as God brings in the new heaven and new earth (Revelation 21)

the last enemy, death, is finally and irrevocably destroyed.

1.3. SUMMARY

It is apparent from the above research that life in the Old Testament, and from

Israelite belief, was very basic, that is, it was viewed as something natural that

belonged to every human on this earth. The term "flesh" also referred to the relevance

of life but this time as a reference to the human body or human personality. The

News Testament on the other hand, also reflected life as real, natural and dynamic,

however, it took us a step further to reflect not only on the present but also on the life

to come. This was seen as eternal life which is received by faith in Jesus Christ.

Death was understood as a reality of human life and that God is the overall ruler of

this reality. The chapter concludes on a victorious note where we are confidently

assured that death has been conquered by the resurrection of the Lord Jesus.

Although this chapter has covered many aspects of life and death in the Old and New

Testament, it is also important to examine what the apostle Paul has to express in his

writings and it is this which we will examine in the following chapter.

16

CHAPTER 2

LIFE AN) DEATH F OM A PAULINE PERSPECTIVE

The question of what is normal in Christian experience is one that has interested

Christians throughout the ages and that continues to interest - and also to divide -

today. In the previous chapter we examined life and death in the Old and New

Testament. In this chapter we will examine Paul's teaching on life and death.

Paul is usually depicted as one whose zeal for the Jewish law made him persecute

Christians because they were not being strict about their faith and encouraging others

to do the same. While on his way to Damascus to pursue his crusade against them, he

encountered Christ in a remarkable vision. He was not only converted but called to be

the apostle to the Gentiles. It is in this context that we will examine Paul's teachings.

2.1 LIFE

Paul's view of life is deeply affected by the resurrection of Christ from the dead (1

Corinthians 15:4). He uses Christ as the very embodiment of God's living power,

conquering death and raising the dead (2 Corinthians 13:4). Life means Christ's

everlasting life, life from the dead and beyond the grave. However, before we

examine Paul's perspective of the new life in Christ, it is of importance to research

Paul's doctrine on the natural life or the physical life as created by God.

2.1.1. Life 66aFi. the Flesh"

Paul's use of "flesh" is often used to refer to what is human. He often refers to

incidents of doing things from the human means and that is to fall short of the glory of

God. Even though Paul lived as a man "in the flesh", he did not carry on his fight in

the light of human considerations ("after the flesh" - 2 Corinthians 10:2). Kittel says

the following about man as a species:

17

"Special emphasis on the transitoriness

and sinfulness of human nature as subject

to physical weakness (John 5:17) and

death (Hebrews 9:27), as sinful

(Romans 3:4; 5:12), full of evil

(Matthew 10:17), loving flattery (Luke 6:26)

and subject to human error (Galatians 1:1, 11 f;

Colossians 2:8, 22)...in the New Testament

it almost always expressed as well the limited

nature of human thinking and conduct in

contrast to God and His revelation"

(1967:364).

The flesh, that is man's existence apart form God, has therefore a drive that is

opposed to God. It not only occasions sin but also became entangle in it (it is no

wonder, as we will see in the following chapters, that man regards life as cheap and is

able to kill the unborn).

From the above we can understand why Paul can draw up a list of immoral and sinful

practices which he characterises as "works of the flesh" or "desires of the flesh"

(Galatians 5:16, 19; Romans 13:14). Above all, in Galatians 5:17 he is able to say,

"For the sinful nature desires what is

contrary to the Spirit, and the Spirit

what is contrary to the sinful nature.

They are in conflict with each other,

so that you do not know what you

want".

This is the nature of man in so far as he gives himself up to his own aims in

opposition to God's (God's aims, amongst others, being life for all - even the unborn,

as we will later see). Man desires to do and achieve what is good, that is the true life.

But actually he achieves the evil which he does not desire, namely death, because he

18

does not allow God to care for him, or His creation, but desires to care for himself. In

Romans 7:25b we read, "I myself in my mind am a slave to God's law, but in the

sinful nature a slave to the law of sin". Even the mind, the rational power of mental

comprehension, is unable to find what is good, since the true meaning of life remains

hidden from it by sin.

On the one hand, Paul can say that the believer no longer lives in the flesh (Romans

7:5; 8:8f; Galatians 5:24). But on the other hand, as a believer, Paul still lives in the

flesh (2 Corinthians 10:3; Galatians 2:20). The contradiction is resolved in Phillipians

1:22-24. To be in the flesh is for him something which has been conquered, that for

him it is all one whether he lives or dies. Life is to exist in and for Christ, and no

longer by one's own abilities. Even death, as departure and being with Christ, is

much better. But for the sake of the future kingdom of God it is more important for

him to remain in the flesh.

2.1.2. Life Liberated from the Flesh

In order to understand one's position in Christ, it is important to examine Paul's view

on life as one is liberated and set free from the flesh. In this instance we will

exegetically examine a number of Paul's writings.

Examining Romans 7:5,6, we see that in 2 Corinthians 10:3; Galatians 2:20;

Phillipians 1:22 Paul uses "in the flesh" of the life which Christians as well as other

men must live in this world; but here he uses it to denote the condition which for

Christians belongs to the past. They are no longer in the flesh in the sense of having

the basic direction of their living determined and controlled by their fallen nature,

although the flesh in the sense of the human nature is still a far from powerless

element in their lives. When we were altogether under the domination of the flesh,

then that condition prevailed in our lives which the rest of verse 5 describes: "the

sinful passions aroused by the law were at work in our bodies, so that we bore fruit for

death". One effect which the law had then was to stimulate and intensify our sinful

passions: challenged by the law it claims us for God and for our neighbour, our self-

19

centredness, our sinful ego, recognised that it was being called in question and

attacked, and so sought the more violently to defend itself. The consequence of our

sinful passions' activity is indicated by the last clause of the verse: "so that we bore

fruit for death".

Verse 6 says: "But now, by dying to what once bound us, we have been released from

the law..." That is, from the law (as condemning us), from the laws' condemnation.

That this is what is intended is suggested by the way in which Paul continues his

argument in 8:1.

The last part of verse 6 is best understood as indicating the actual result of the release

to which the beginning of the verse has referred: "so that we serve in the new way of

the Spirit, and not in the old way of the written code". While Paul is fully aware of the

painful fact of the Christian's continuing sinfulness and of his need to be constantly

exhorted to live according to his faith, he nevertheless maintains that, if one is a

Christian at all, one has the Spirit of Christ (Romans 8:9) and walks according to the

Spirit (Romans 8:4), albeit falteringly and weak. With "serve" here "God" is to be the

object to be served. In accordance with Romans 6:15-23, the new life is spoken of in

terms of a service, that is, a slavery. The character of this slavery is indicated by the

double contrast, "released from the law so that we serve in the new way of the Spirit",

in which "new" and "law" are used immorally positive, and negative, senses,

respectively.

Life in the Spirit is newness of life which belongs to the new age and it is this we will

examine now.

2.1.3. The New Life and its Theological Significa ce

The phrase, in general terms, refers to man as changed by the Holy Spirit through

faith in Jesus Christ. The "new man" is associated with a new covenant (Jeremiah

31:31; Matthew 26:28; Hebrews 8:8), contrasted with the old. Paul talks about

20

newness of life and Spirit in Romans 6:4 and 7:6, as we have seen above, and the old

nature (Ephesians 4:22; Colossians 3:9).

The term has reference to the individual believer as a person, wherein by becoming a

Christian he enters on a life "in Christ" so radically new as to be based upon a prior

death with Him. "New" here is contrasted with the former way of life to which a

person is born as a human being. It is spiritual, as opposed to carnality (Romans

8:4ff); as contrasted with nature (1 Corinthians 2:140; as contrasted with life under

prescribed behaviour patterns (Romans 7:6).

For Paul and his contemporaries, this overlapped a further reference to the claims of

Judaism, as an old established religion. So the new covenant replaces the old,

decaying one (Hebrews 8:13). The Christian stands in the new relationship to God

foretold by the prophets (e.g., Ezekiel 36:24ff) through the events of Calvary and

Pentecost, and the powers of the New Age are already at work in him (1 Corinthians

10:11).

This relegation of the old religion embodied in Jewish ordinances abolished the

greatest single racial distinction among men: the Jewish possession of divine

revelation (Romans 9:4; Ephesians 2:11ff). In its place appears a new kind of

humanity. This gives the "new man" its corporate significance with a creative unity

and a "new life". The newness of the Gospel extends even beyond history and

regenerate man is a new creation (2 Corinthians 5:17; Galatians 6:15); he belongs to a

second Adam (1 Corinthians 15:45); remade in the image of his Creator (Colossians

3:10).

The theological significance of this phrase in general refers to the subject of

regeneration. The question arising here is, what, in fact, is "new" in regenerate man?

There are a number of interpretations in this regard but possibly one may understand it

more easily in the following manner: (1) There is a new relationship with God

whereby a man, sins and all comes under God's favourable consideration and

measure. Everything is instantaneously new because it is placed in a new light; (2)

21

Consequently, God's Spirit implants new motives of love and faith which replace the

old domination of self-sufficiency and extend their influence progressively over the

old system of motivation; (3) The outward behaviour is modified correspondingly,

and in particular the attitudes and relationships toward other people are changed.

Thus man regenerate is still man: even until the Parousia; but his environment and

inner principle of life are new - both are, in fact, Jesus Christ.

2.2. DEATH

It may be appropriate to, at this point, quote Romans 6:2 where Paul says: "We died

to sin; how can we live in it any longer?" "Our old man" was crucified with Christ;

and "old man" intended here not as the individual past of particular believers in their

unconverted state, but as the individual mode of existence (entirely in harmony with

the manner in which Paul again and again speaks of sin) (Lecture notes from

Rosebank Bible College, 1989-1991). And this can be said in this way because Christ

has suffered "in the body" indeed, "in the likeness of sinful man" (cf. Romans 7:4;

8:3; Colossians 1:22), and because God has judged sin "in the flesh", namely of Christ

(Romans 8:3; Ephesians 2:14).

In this way our old man has been crucified, judged, with Him, so that our bodies may

be rendered powerless in sin.

"At the heart of the Christian gospel is the

affirmation that the cross of Jesus Christ is

not only the meaning of life but is also the

answer to death"

(De Vaux 1978: 109).

"In the same way, count yourselves dead to sin but alive to God in Christ Jesus"

(Romans 6:11), brings the whole argument of Romans 6:1-10 together. Having died

once with Christ may, so far as the present is concerned, be understood and laid hold

22

on as being dead to sin (that is, no longer subject to its power), just as being "united

with Him in His resurrection" (v 5) may be known and must be experienced as being

alive to God and as having been brought under His dominion.

"Another way Paul expresses the same truth is

the idiom of dying and crucifying the flesh...

It is viewed as dead; it has been crucified

(Galatians 5:24). Paul can express the same

truth by saying that he has died. 'I have been

crucified with Christ' (Galatians 2:20). This

is not a subjective statement of something that

happens in the Christian consciousness but

a theological statement of one's position

in Christ"

(Ladd 1974: 485).

2.2.1 Death a d fir esurrection with Christ

The extent to which the new life of believers receives its specific character in what

"once" took place with Christ is perhaps most clear from the manner in which Paul, in

the Epistle to the Romans, in the opening words of chapter 6, raises the question of

the new life and then answers: "Shall we go on sinning so that grace may increase?

By no means! We died to sin; how can we live in it any longer?" (Romans 6:1,2).

The importance of this pronouncement lies in that it is not an ethical or mystical

reality that is devoted by the words "we have died to sin". As is apparent from the

whole context, it is not a question of dying to sin in a metaphorical sense, but of the

participation of the church in the death and burial of Christ in the one-time,

redemptive-historical sense of the word. Ladd expressed himself differently by

saying,

23

"Dying and rising with Christ means death to

the old aeon of sin and death, and participation

in the new aeon of life and righteousness. The

death and resurrection of Christ were not merely

events in past history but eschatological events.

By death and resurrection Christ introduced a new

aeon"

(1974: 485, 486).

Somewhat different, with essentially the same meaning, is the formulation of

Galatians 6:14, where Paul declares that he only wants to boast in the cross of Christ,

"through which the world has been crucified to me, and I to the world". When Christ

was crucified, the things of this world, were seen to be inadequate as a vain ground for

boasting, indeed as a power threatening man. On the other hand, Paul is able to say

that he has been "crucified to the world". When Christ was crucified, His followers

were also snatched away from the world as a power dominating them.

All the expressions - died (crucified) to sin, the law, the world - denote what is

fundamentally the same reality. They are the powers of the old aeon and it is this old,

all-embracing life-context from under whose control the church has been delivered in

the death of Christ (Lecture notes from Rosebank Bible College, 1989-1991). Brown

mentions Paul as using the word "kill" twice in a figurative sense to demonstrate what

sin does. He says the first is in Romans 7:11.

"Sin, here regarded as a power, is said to

kill man by means of the commandment.

It forces man into a conflict which deceives

him as to his standing before God and thus

brings death... In 2 Corinthians 3:6 the

meaning is the same: to kill in contrast

to the life-giving Spirit"

(1967:430).

24

Here a few times Paul also speaks of it in an absolute sense, for example, when in

Colossians 3:3 he says to the church: "For you died..." Here again he means, as

appears from the whole context of Colossians 3:1-4, dying with Christ, through which

what is on the earth must no longer hold their attention, but what is in heaven.

These "earthly things" do not consist in the earthly and temporal in general, but in

what binds man and keeps him a prisoner in them (cf. Colossians 3:5) . The appeal to

"for you died" is therefore not an appeal to their conversion or to their ethical or

mystical experience, but to their belonging to Christ when He di ed. Then they

escaped from the snare and power of "earthly things".

"At yet another level of Biblical insight, death

begins to take on a moral dimension. Surely

man dies like a beast and with natural

inevitability. Yet his death comes as a sting.

Because of his propensity for evil, man dies;

and the fact that he is death-bound intensifies

the evil in his life. Death is the end of the path

of disobedience"

(De Vaux 1978: 108).

The reverse side of all this is that just as the church has one died with Christ, it also

has been raised with Him. The thought is thereby that as in Christ's death on the

cross the church has died to the powers of sins, world, and law in the resurrection of

Christ it has been set free, in order to live for Him, under His government, for Christ

Himself (Romans 7:4; 2 Corinthians 5:15); or for God (Galatians 2:19).

Likewise the sacramental and existential significance of having died and been raised

with Christ, as we met with it in Romans 6, recurs time and again. Closely related to

Romans 6, is the train of thought in Colossians 2:11ff. Here, too, having been buried

with Christ "through baptism" forms the ground for the new self-judgement, that is,

25

the church need not be circumcised anew, but in Christ has already been circumcised,

in "the putting off of the sinful nature," or "the flesh".

What is meant is that by being included in baptism in Christ's death and burial the

church has escaped from sins' mode of existence. De Vaux adds an interesting

thought here:

"The paradox of sorrow in the midst of joy,

of death in the midst of life makes a man a

religious being. Death makes theology

irresistible. Conversely, it is the nature of

man revealed by our knowledge of God that

contains the tension between flesh and spirit

finitude and eternal life"

(1978:101).

2.2.2 The Resurrection

Whereas other events connected with the great future come up for discussion in Paul's

Epistles only in part or incidentally, the resurrection of the dead and the renewing of

the body are part of the central substance of his proclamation of the gospel. To be

sure, one can term 1 Corinthians 15 in a special sense "the" chapter of the resurrection

- both of Christ and of believers - but this does not alter the fact that the resurrection

of believers is set before the church time and again in many different contexts as the

great redemptive occurrence of the future. Ziesler makes a profound statement which

leaves a great responsibility and challenge to the believer:

26

"Believers who have thus died will rise, and

meanwhile are to think of themselves as

having already in principle entered new life.

They must see themselves as people who have

been transferred from one lordship to another,

so that the old person under the lordship of

sin no longer exists"

(1983:92).

It springs directly from and has its explanation in the reality of the resurrection of

Christ, the centre of the Pauline proclamation (Romans 8:11; 1 Corinthians 6:14;

2 Corinthians 4:14).

It is this having been raised with Christ, this being allowed to know oneself alive for

God in Christ (Romans 6:11), this having already put on the new man (of the

resurrection ) (Colossians 3:10), which has its consummation in the resurrection of the

dead at Christ's Parousia. And in proportion as believers may be the more forcefully

aware of having been included in this spiritual event of renewal, they will also be the

more fervent for its full outworking in the resurrection of the dead (Phillipians 3:11

ff.).

Christ has robbed death of its power (2 TimOthy 1:10), given His own victory over

death (1 Corinthians 15:57). His resurrection and that of His people form an

unbreakable unity.

2.3. SUMMARY

For Paul, everything that controls the life of the natural man or woman has been

overcome by Christ and His Spirit, by life that is stronger than death and a

righteousness that is stronger than sin. Sin is forgiven, a right relationship with God

is restored, and life is lived in a new sphere of directing an enabling power. In all this

27

Christ's death is central, not only in the traditional sacrificial sense but much more as

something which believers participate in so that His death because of sin is

appropriated and shared in as their death to sin (Romans 6:100. They have died with

Him to sin, and already provisionally know something of the life they will enjoy will

all God's purposes are consummated through Christ.

In the previous, and this chapter, we have examined what the Word of God has said

regarding life and death. Before we examine the application and effects of abortion,

and look at the South African context, it would be meaningful to take a close look and

see what the five major faiths, namely, Buddhism, Islam, Judaism, Hinduism, and

Christianity, state on the issue of abortion.

28

CHAPTER 3

VA US MAJO FAITHS IN SOUTH AF CA AND THEIR

AB 'HON

ELIEFS ON

The issue of abortion is such an emotionally charged issue that even the most

reasonable people are divided on their views. Some consider abortion murder and

claim that it should be dealt with by the criminal law. Others feel that it is a morally

complex problem, and because there are such varying views on the topic, it would be

harmful to outlaw abortion. Still others understand that abortion is an acceptable

route to terminating an unwanted pregnancy.

From the last two chapters we have been taking a look at what the Bible, in general,

has to say on life and death. We also looked at the Pauline perspective of life and

death. In this chapter we will take a look at five major faiths in South Africa, namely,

Buddhism, Islam, Judaism, Hinduism, and Christianity, and see what these faiths

believe with regards to abortion.

3.1. BUDDHISM

Although the Buddhists do not have a fixed belief on abortion, some clear thoughts on

the quality of life came forth from an interview (1996) with Louis H van Loon of The

Buddhist Institute of South Africa in Overport. From the outset he made it clear that

the urge to explore, manipulate and experiment is an innate characteristic in man -

one which he shares with all other creatures. It is built into his evolutionary past.

Existence is unthinkable without that trials and challenges that constantly test its

integrity and viability.

In another discussion (1996) held with a number of Buddhists at the Temple in

Kensington, Johannesburg, the following was discovered: Buddhism steers a midway

between mindless materialism and religious speculation. It is neither theistic nor

29

atheistic; it is non-theistic. From its inception 2 500 years ago, it has represented a

reaction against the reverse tendency in all religions and philosophical systems to

define the indefinable and concretise the abstract. They expressed the notion that life

is a sacred "gift" and that man is therefore a unique creation, an embodied "soul"

fulfilling "divine" purpose on earth, is in the Buddhist view, equally devoid of truth

and just as spiritually short-sighted. Simply because man's intelligence and

imagination is not capable of illuminating such problems as initial causation, ultimate

purpose, infinity, eternity, etc., this is no excuse to adopt pseudo-solutions in the form

of blind religious beliefs or absurd philosophical concepts.

What was also interesting was that they felt the answer does not lie in burdening our

minds, already strained and bewildered under a load of empirical idiosyncrasies, with

all its speculations and superstitions about problems that are outside our immediate

range of comprehension and direct experience. They only serve to make our lives

even more confounding and perplexing. Louis H van Loon adds to this by saying:

"Concepts that aim to explain such problems as

when does human life begin, who created the

universe, and who or what created this Creator,

amount to much mental acrobatics. In our

attempts to solve such enigmas - conceptually -

having proved themselves first incapable of

logical analysis - we only succeed in concealing

and camouflaging them'in equally illogical and

incomprehensible but religiously respectable

articles of faith"

(Interview:1996).

However, this is not the occasion to explain the Buddhist philosophical views at any

length. But it is necessary to understand that the Buddhist attitude to taking of a life,

unborn or born, does not rest on the generally accepted theistic notions. Although a

Buddhist considers life to be extremely precious, he does not imagine it to be sacred,

divine. He is therefore not committed to stubbornly preserving a life in its mother's

30

womb. For him, there are no "souls" that can be "saved" or "lost" or "returned" to

their Maker.

To a Buddhist, life should neither be measured in terms of basic metabolic functions

or elementary brain activity, nor equated with a conceptual mundane spiritual essence.

These interpretations are essentially irreconcilable.

The Buddhists have never looked upon "life" as a simple mysterious spiritual essence,

an aspect of a hypothetical individual "soul". They consider this notion to be based

on faulty reasoning and wishful thinking. It probably has its origin in our primitive

past, they would say, when it was thought, at our last breath, our "spirit" escaped the

body forever to join the Almighty Sky God.

3.2. ISLAM

The right to live or not is not the decision taken by man but is the prerogative of God

Almighty alone. It is the divine plan of the Almighty to honour mankind with life,

which of course is His highest and most prized gift to us. The Holy Qur'an declares:

"Life is from a decree of my Lord" (Surah 17v85). In an interview (1996) with Mr A

Kathrada , the Relations Officer for the Council of Muslim Theologians in Durban,

the following thoughts transpired: In . Islam, abortion is primarily a prohibited sphere.

The Sharjah (Divine Islamic Law), has ruled unequivocally that abortion is absolutely

illicit. Under certain exceptional circumstances, however, an abortion may be

permissible.

An abortion prior to the limbs being formed would not carry the Sin of Murder, but is

nevertheless a major sin. The period of gestation (120 days or four months) is the

critical time period. After this, the foetus is regarded as being "alive" and an abortion

is not permissible for any reason whatsoever; and if performed, would constitute

murder. Thus, an abortion may be performed when a very valid and legitimate reason

exists and certain stringent criteria are fulfilled, only prior to the first four months of

the gestation period.

31

Some of the circumstances under which instances of an abortion may be permissible

before the period of gestation are:

Rape;

Incest;

Sexual interference with a mentally retarded person;

Severe foetal abnormality incompatible with life; and

Life of the mother in danger.

What is also of importance is that permission may only be granted on medical

grounds, as well as, an honest, reliable and experienced Muslim Doctor should be

consulted.

Others in the Muslim community would say that while Islam permits preventing

pregnancy for valid reasons, it does not allow doing violence to the pregnancy once it

occurs. Muslim jurists agree unanimously that after the foetus is completely formed

and has been given a soul, aborting it is sinful. It is also a crime, the commission of

which is prohibited to the Muslim because it constitutes an offence against a

complete, live human being. Jurists insist that the payment of blood money becomes

incumbent if the baby was aborted alive and then died, while a fine of less amount is

to be paid if it was aborted dead.

However, there is one exceptional situation. If, say the jurists, after the baby is

completely formed, it is reliably established that the continuation of the pregnancy

would necessarily result in the death of the mother, then, in accordance with the

general principle of choosing the lesser of two evils, abortion must be performed.

According to Dr Katthree (Muslim spokesman on medical matters) (Interview: 1996),

the mother is the origin of the foetus; moreover, she is established in life, with duties

and responsibilities, and she is also a pillar of the family. It would not be possible to

sacrifice her life for the life of a foetus which has not yet acquired a personality and

which has no responsibilities or obligations to fulfil.

32

In a discussion (1996) with a Muslim theologian, Dr Jusuf Dadoo, he makes an

interesting point made by Iman al-Ghazzali, an ancient Muslim authority, on the

distinction between contraception and abortion: Contraception is not like abortion.

Abortion is a crime against an existing being. Now, existence has stages. The first

stages of existence are the settling of the semen in the womb and its mixing with the

secretions of the woman (it was then believed that the mingling of the semen with the

secretions of the woman in the uterus caused pregnancy). It is then ready to receive

life. Disturbing it is a crime. When it develops further and becomes a lump, aborting

it is a greater crime. When it acquires a soul and its creation is completed the crime

becomes more grievous. The crime reaches a maximum seriousness when it is

committed after it (the foetus) is separated (from the mother) alive.

3.3. JUD SM

Now we turn to the Jewish Law: The question of the Jewish Law on abortion is a

greatly debated and often misconstrued one. Jewish opinions on all issues are rooted

in the Torah (Bible), Talmud and Rabbinic Responsa.

Yet the Bible only makes one reference to the subject, and this is by application,

according to Rabbi Tanzer of a Johannesburg synagogue. In Exodus the case is given

of an accidental abortion caused by a man striking a pregnant woman in the course of

a fight with her husband. The foetus is killed in this fight and the Bible states that if

the woman herself suffers no harm, the man who struck her and caused the

miscarriage is fined. Yet if the woman loses her life as a result of the miscarriage, the

case becomes one of capital punishment.

Thus clearly, adds Rabbi Tanzer, there is a distinction between the woman and the

foetus; the woman is a living person and anyone who harms or kills her must pay in

kind, yet the foetus is not yet a "person" in this sense, and the perpetrator does not get

capital punishment, but rather pays a fine, being the mode of punishment someone

33

would receive in the area of civil law. From this we can conclude that a foetus is not

considered a legal person from the Jewish Law.

In the Talmud we find permission for abortion in order to save the life of the mother.

The underlying justification for this ruling is that the foetus is not a living person and

does not have an independent status. Rather, a foetus is considered part of its

mother's body, "a foetus is its mother's thigh" (Hulin 58a and Gittin 23b). It has no

legal rights such as inheritance and holding property.

In fact in Oholot it is stated that if a woman is having difficulty giving birth, "one cuts

up the foetus within her and takes it out limb by limb, because her life precedence

over its life". Yet once the "greater part" of the foetus has emerged form the mother's

womb one may not harm it as "you may not set aside one life for another".

Thus, once the foetus has emerged from the mother's womb it has the same status as

the mother and then even if it threatens the mother's life, it may not be touched.

Because it is then a person and murder it not permitted.

Rashi (on Sanhedrin 72b) states that as long as it has not yet emerged into the world,

it is not a living person and one may kill it to save its mother.

In another context, the Talmud in Yevamot rules that a new-born is not considered

viable until it has lived for 30 days (Niddah 44b). Then in a different context in the

Gemora laws, the case of a pregnant woman doomed for execution, is discussed.

Tosfot writes on this passage, that it would be cruel to wait until after the birth of the

child to execute the woman, because a delay between sentencing and execution is a

form of torture. Therefore a pregnant woman is executed immediately rather than

being made to wait in anguish until the pregnancy comes to its term.

Jacob Emden used the Jewish Law to justify abortion, in the case of a woman who

was pregnant as a result .of an adulterous union. The learned Rabbi stated, that an

adulterous woman was doomed to execution,

34

"By the judgement of heaven... and if her

sentence were in our hands we could have

executed her and the fruit of her womb,

just as Arakhin [Jewish Law], where you

do not wait for her to give birth. And the

case is even greater since in Arakhin it is

in reference to a legitimate foetus and here

it is a foetus conceived through transgression.

It is evident that you do not worry about the

foetus and it is killed through the execution

of the mother. Therefore it seems to me that

there is no prohibition against destroying it...

therefore, our ruling is: if there is no reason

it is forbidden to destroy the foetus. But

in the case before us of a married woman

that went astray, it is permitted to abort"

(Jacob Emden Responsa She'elot Ya'avetz no 43).

In opposition to the Talmudic rulings permitting abortion in order to save the

mother's life and to preserve her from anguish and disgrace there are several passages

in the Talmud which tend to prohibit abortion:

In Sanhedrin (57b), Rabbi Yishmael says, "He who spoils the blood of man in (by)

man shall his blood be spilled". The question is asked "what is 'man in man'''. The

answer is given, "this is a foetus". This passage seems to indicate that a person who

kills a foetus shall get capital punishment. Tosfot explains that this passage is dealing

with a Gentile who strikes a Jewish woman, causing her to abort. His punishment will

be capital punishment. Yet if a Jew strikes a Jewish woman causing her to abort, the

transgression is considered prohibited but not punishable.

35

Maimonides in his Mishnah Torah rules that the reason you are allowed to abort in the

case of a woman whose life is threatened by the foetus, is because the unborn child is

considered as an aggressor in pursuit of the mother's life. In such a case the unborn

may be destroyed following the general principles of self-defence. The implication of

Maimonides is that it is only because the foetus is a pursuer that one may kill it and

not because the foetus is not a person.

The view of the Jewish Law on abortion is two-sided. On the one hand, the foetus is

not considered a person and may be destroyed to save the mother's life and preserve

her from disgrace. Whilst on the other hand, following the pursuer approach, the

foetus can only be destroyed when the mother's life is in danger. Accordingly many

recent rulings are similarly divided into more strict and less strict rulings depending

on which sources they base their opinions claims Rabbi Kurtstag of Johannesburg

(Interview: 1996).

In an interview with the above Rabbi it was evident that other contemporary problems

which have arisen are those in which mothers feared the birth of a child with severe

deformities or retardation because the mother used Thalidomide during pregnancy.

Abortion was sought in order to prevent the birth of a deformed child into a life of

suffering. Most adherents to the Jewish law rule this was not permissible as one

cannot place a value on the life of a deformed child.

This it can be seen that Jewish tradition offers considerable wisdom concerning the

abortion issue. It both reveres life and respects the individual's choices.

3.4. HINDUISM

According to the Vedas (Hindu Scriptures), the law of cause and effect is known as

the law of karma. The Bhagavad-gita, one of the greatest authorities, explains that

every living being is a spirit soul who is constantly changing bodies to either enjoy or

suffer the result of his previous actions. This is confirmed in the Smirah Bhagavatam-

36

chapter 31-text 1. Thus, at the time of death, the spirit soul transmigrates from one

body to another.

Those who are in search of spiritual knowledge, often ask the reason for the

transmigration of the soul. It is stated that "As a man sows, so shall he reap".

According to Mrs Sarres Padayachee, a graduate in Hindu studies from Durban, as

one lives his present life, one cultivates a particular type of consciousness by one's

thoughts and activities, which may be good or evil (Interview: 1996). Thus, it has

been said that the living entity is the son of his past and the father of his future. He

creates his own fate by the actions performed in this life. There is a definite

connection between what we do now and the consequences. In this universe too,

things do not happen accidentally or by chance. They happen with some purpose. So

we suffer because of our past wicked deeds. God is not unjust and has nothing to do

with our fate. The pain and destruction caused by wars is the result of man's folly and

egoism, and seems to have forgotten his divine nature.

The conditions of material existence prevail not only when we come out of the womb

of the mother, but also within the womb. Miserable life begins from the moment the

living entity comes into contact with the material body as confirmed by Srila

Prabhupada in the purport of the conto 3-chapter31-text 6 to 10 of the Srimad

Bhagavatam. It is therein described that it is very difficult to remain in such a

position in the womb, but still the foetus has to remain there. Because his

consciousness is not fully developed, the foetils can tolerate it, otherwise he will die.

He is compared to a bird in a cage, constantly praying to the Supreme Personality of

Godhead to give him a gross body as soon as possible. Unfortunately, the same

foetus, considered to be mere tissues, devoid of a soul is dragged from the warmth of

the womb and suddenly assaulted with deadly force in the backyard. It is somewhat

ironical that in one and the same hospital, doctors may work valiantly to save the life

of a premature baby and end the life of a foetus of the same age.

37

Dr T Naidoo, a lecturer in Hindu Studies at the University of Durban Westville made

an interesting statement in an interview held with him:

"In every state, all over the world, pills are

supplied to women for birth control and they

are allowed to go to a clinical laboratory

to get assistance for abortions. The main

reason for all this is sense gratification.

Though sex life is meant for begetting

good children, people, having no control

over their sense, fall victim to the criminal

offence and are therefore punished by

Yamaraj, the Lord of death."

(Interview: 1996).

Dr Naidoo also said that over 50 to 60 million abortions are done per year all over the

world.

In an interview (1996) held with a religious leader in the Hindu community, Swami

Premananda Puri of the Ramakrishna Centre of South Africa, he said by resorting to

such an abominable act, the mother is creating bad karma which is yet to come to

fruition.

Agreeing with Dr Naidoo's statement of 50 to 60 million abortions being performed

annually, Swami Premananda Puri added that we can see how very soon the reactions

came as a result of such an abominable act. Out of this enormous number, 400 000 of

the mothers have to seek medical treatment due to complications. Studies have also

shown that abortions greatly increase the later risks of infertility, tubal pregnancy,

miscarriages, premature birth, and birth defects.

Swami Premananda Puri conveyed the message that leaders of society, who support

abortion, share the karmic reaction. Leaders as described by Manu, he continued,

were meant to follow the Hindu way of life and protect their citizens but leaders of

38

nowadays are legalising such crimes. In the purport of Bhagavad-gita-chapter 1-text

4, Srila Prabhupada states that,

"Such irresponsible leaders bring about chaos

in society and consequently people forget the

aim of life. Such leaders are called blind and

persons who follow such leaders are sure to

be mislead".

On the other hand the foetus is also to be blamed, continues Swarmi Premananda Puri,

for he has misused his previous human birth in sinful acts and is now struggling to get

a human body. In the Srimad Bhagavatam, it is stated that "this human form of life is

the only means for crossing over the science of maya, or material existence". The

Bhagavad-gita also confirms that if one does not utilise his human form of life to

cultivate knowledge of God, he is intentionally committing suicide.

Therefore, the Vedas strictly prohibit abortion and try to elevate man from the

materialistic to the spiritual platform.

3.5. CH G STIANITY

"Your hands shaped me and made me. Will

you turn and destroy me. Remember me that you

moulded me like clay. Will you turn me to dust

again? Did you not pour me out like milk and

curdle me like cheese, clothe me with skin and

flesh and knit me together with bones and

sinews? You gave me life and showed me

kindness, and in your providence watched

over my spirit"

(Job 10:8-12).

39

The Word of God, the Bible, does not deal specifically with abortion. For that matter,

it does not deal specifically with infanticide, the killing of babies. Nor does it talk

about the killing of one's wife, nor genocide (the killing of a whole race). Examples

of such crimes are mentioned, but not singled out for special treatment. In fact, the

Bible does not even discuss suicide (self-killing). There are specific provisions

against homicide - the deliberate taking of human life ("killing" or "slaying" is the

usual expression). The Bible prohibits the taking of innocent human life. If the

developing foetus is shown to be human being then we do not need a specific

commandment against abortion any more than we need something specific against the

other killings. The general commandment against killing covers both. Fowler

confirms this by boldly stating that,

"We may have been prone to think Scripture

could not answer the moral issue of our day.

Yet God's Word is still sufficient to respond

adequately even to the issue of abortion. We

find that the entire ethos and underlying

assumptions and themes of Scripture provide

a thorough and clear response to abortion"

(1987: 153).

It certainly does not justify abortion to say, "we do not need to resolve the difficult

question of where life begins". If human life has begun, then abortion is homicide or

murder and not permissible. If it has not begun, then abortion is just another medical

procedure. Obviously, abortion is traditionally regarded as a form of killing, for it is

generally included in criminal codes. In fact, this is also where the closest thing to a

direct Biblical reference to abortion occurs in the section of Exodus following the Ten

Commandments and dealing with specific crimes against individuals

(Exodus 21: 22-25).

40

With regard to the morality of killing a developing foetus it is not enough to say we

are not sure it is human. However, the courts are about to legalise an action that has

very good possibility of being the killing of innocent human beings.

3.5.1. Whe does Human Life begin?

No one wants to kill a tiny innocent baby. This is why the pro-abortion lobby tries to

convince us that unborn babies are not fully human. So, instead of talking of tiny

babies, they use terms like "foetus" or "the removal of the product of conception". It

is therefore of great importance that we establish when human life begins. Is it at

conception? Or when the baby can survive outside the womb (at viability)? Or only

when the baby is actually born?

The general Christian belief is that life begins at conception and can be explained in

terms everyone can understand. The male sperm and the female egg (ovum) die when

conception, or fertilisation, does not take place. But if conception does take place,

neither dies! Within an hour doctors will tell you, they have fused completely and

become one. This is the beginning of life. A new human life starts and it is already

determined that it will develop into a boy or a girl (according to Dr Peter Georgiou, a

gynaecologist). It is true that this life will still go through many stages of

development and growth as it matures, first inside the mother's body, then outside of

it. But the point is that life has already begun. Dr Georgiou says,

"By the seventh day, after the first menstrual

period is missed the baby's own heart,

admittedly still premature, is pumping his or

her own blood through premature blood

vessels"

(Interview, 1996).

41

In an interview held (1996) with Professor Robin Crewe, a self-acclaimed Agnostic

and Professor of Zoology and Dean: Faculty of Science at the University of the

Witwatersrand in Johannesburg, it was discovered that the human brain continues to

develop at foetal rates even after birth. Based on morphological and behavioural

criteria, it was suggested that human gestation should really last two months instead

of nine. He continued to add that measurable electrical activity characteristic of neural

cells (the electroneophologram, or EEG, pattern) is first seen at seven months'

gestation. He said that society in the United States have defined death as the loss of

the EEG pattern, and perhaps it should accept the acquisition of the EEG's pattern as

the start of human life.

"It is no wonder 15 million babies are aborted each year in the United States", says Dr

Claude Newbury, Chairman of Pro-Life South Africa (Interview: 1996).

3.5.2. What is a Human eing?

The term "human being" is a philosophical or technical one and does not occur in the

usual English translations of the Bible. The Bible talks about "man" and "woman" ,

about "mankind", "children", and "people". It does not define "human being" or

"man" as a philosophical text might do. So, how does the Bible define man, or what

we call human being? The first and most important clue is given in Genesis 1:27: "So

God created man in His own image, in the image of God He created him; male and

female He created them".

The Bible clearly teaches that man is different from the animals in two significant

ways: he is made (1) in God's image, and (2) by a direct divine act. This contrasts

with the animals, which the earth brings forth "according to their kinds" (Genesis

1:21, 24,25).

42

A second contrast to the animals is given in the account of God's covenant with Noah,

found in Genesis 9:3-7. According to the Biblical view, then, man is made in God's

image. He has stewardship dominion over the animals and may use them for meat.

(Elsewhere in Scripture we learn in greater detail of man's stewardship responsibility

for the animals God has entrusted to him). No animal may kill a man without being

killed itself, and if one slays another, he too shall be punished.

3.5.3. The Shed& i g of Innocent Rood - Rood IPoRRution

Our modern world is very concerned about various kinds of pollution - atmospheric

pollution, water pollution, radioactive contamination. Each of these is serious and

represents a betrayal of the stewardship responsibility God has entrusted to us. But

there are other kinds of pollution. There is moral pollution, the effects of which

pervades ours society and about which the Bible also speaks. The most serious form

of pollution the Bible knows, however, is blood pollution. The shedding of innocent

blood pollutes a land and calls out to God for judgement:

"Do not pollute the land where you are.

Bloodshed pollutes the land, and atonement

cannot be made for the land on which blood

has been shed, except by the blood of the

one who shed it"

(Numbers 35:33).

It is evident that the Bible regards wilful killing of innocent human beings as a

sacrilege, an offence against the image of God in man. Where such a crime takes place

and is not punished or at least is not confessed with prayer and a sacrifice made for it,

God will lay the blame on the whole land. While His judgement may be slow, it is

sure. If a nation permits the slaughter of the innocent, it surely will bring God's

judgement upon itself.

43

3.5.4. Refuting Arguments in Favour of Abortion

The rise of Christianity resulted in an immediate and unequivocal condemnation of

abortion and the practice almost totally died out. As historian William E H Lecky

pointed out in History of European Morals, from the moment people realised they

were dealing with man made in the image of God, abortion was on the way out

(1955: 20-24). The doctrine that man is made in God's image is found in Genesis

1:27. But Genesis 2:7 is a passage that is sometimes used to support the view that

human life begins at the first breath:

"And the Lord God formed man from the

dust of the ground and breathed into his

nostrils the breath of life, and man became

a living being".

Until the infant breathes, the argument goes, it has not yet become a human being, and

hence may legitimately be destroyed. Three things will be said in order to refute this

argument. I am indebted to Dr Ed Cain, an anti-abortion activist, for these points of

argument (Interview: 1996).

First, it is not necessarily legitimate to destroy anything that is not human. Thus even

if Genesis 2:7 proved that the baby is not human until it draws its first breath, that

would not necessarily justify killing it.

Second, if ever there was a religious argument used to justify a piece of legislation,

this is it. No scientist would claim that a non-baby five minutes before birth becomes

a human being five minutes afterwards. To do so would be absurd. Even if the Bible

did teach this, no scientist or lawyer could accept this as a basis for law unless he was

willing to agree that Biblical principles should be written into the law at the expense

of science and reason. To say Genesis 2:7 justifies abortion right up to birth, when

science and medicine tell us there is no substantial difference between the late foetus

and the new-born baby, is really too peculiar. Thus, paradoxically, the best argument

44

in favour of abortion on demand, the one that says the foetus is not yet a human being,

is drawn from Scripture. But is it drawn legitimately? Clearly not.

Thirdly, Genesis 2:7 deals with a unique situation, one that took place only once in all

human history: the creation of the first man. Since the creation of Adam, a different

method has been in use. If God took inanimate matter and made a man from it, as

Genesis 2:7 seems to be saying, then obviously what He created was not a human

being until it was given life. But the foetus is not "inanimate matter". It is already

alive. And it is already human. To apply Genesis 2:7 to human beings who were

carried for nine months in a mother's womb before birth is clearly ridiculous. This

argument is seldom used by people who take Scripture seriously.

Let us accept the offer of life as given to us in Deuteronomy 30:19: "Now choose life,

so that you and your children may live".

Therefore,

"Who are persons with the right to life?

All those in God's image. Are any people

to be excluded? No, especially not the

poor, children, handicapped or elderly.

All people are to be treated as persons

with dignity and respect"

(Fowler 1987: 153).

3.6. SUMMARY

Having examined the five major faiths in South Africa and their statements of belief

on abortion, we see that they are all leaning toward "pro-life". Some of these faiths

take the health of the mother more into consideration, but this is not done without

serious consideration of the unborn child.

45

In the following chapter we will examine the application and effects of abortion, the

South African law in this regard, and evaluate whether this law is coherent with life

and death from a Biblical perspective which we have already examined.

46

CHAPTER 4

THE APPLICATION AN EFFECTS OF A 0 'HON

4.1 THE REAL FACTS A OUT ABO TION EN MEDICINE AND ETHICS

In this section, we will present some medical facts to deal intelligently with the moral

questions raised by the problem of abortion. In addition, it will examine briefly some

questions and provide some guidelines.

According to the Oxford Dictionary, an abortion is the "premature expulsion of a

foetus from the womb; operation to cause this; misshapen creature". So, basically, an

abortion is a premature birth before the embryo or foetus can survive outside the

mother's womb. According to a medical book, abortions are classified as being either

spontaneous or induced. A 'spontaneous' abortion, commonly called a miscarriage,

occurs because something went wrong with either the placenta (organ that develops in

the womb during pregnancy and nourishes the foetus) or the normal growth of the

baby, leading to either premature birth, or the death of the child in the womb. Often it

is impossible to determine exactly what went wrong. 'Induced' abortion is the wilful

and forced expulsion of the foetus or embryo from the womb. We will consider here

only induced abortion. Present abortion technology causes either intrauterine (i.e., in

the womb) destruction of the growing child, or causes premature birth with death

occurring soon afterwards.

4.1.1. Foetal Development

To understand the medical and biological implications of abortion, it is important to

have a knowledge of how the child develops in its mother's uterus (womb). In the

embryology textbook, Developmental Anatomy by Leslie Arey, it is stated:

47

"The formation, maturation and meeting

of a female and a male sex cell are all

preliminary to their actual union into a

combined cell or zygote, which definitely

marks the beginning of a new individual"

(1974: 55).

This statement that an "individual" life starts at fertilisation or conception, is true for

all species reproducing by sexual reproduction; humans are no exception. Further,

when we discuss abortion it is important to realise that we are concerned with the

development and termination of "individual" human lives. We are not discussing

evolution, that is, when human life as such first appeared on earth. It must be

absolutely clear that we are talking about the growth and development of "individual"

human persons.

It is an established biological fact that "like begets like" - chickens always beget

chickens, frogs beget frogs, and humans give birth to humans. An embryo always

belongs to the same biological species to which its parents belong. This fact is true

for the whole biological kingdom - humans are no exception.

We now know from studies in modern genetics that a fertilised egg, as well as all the

stages of growth beyond - embryo, foetus, infant, adult - received one-half of its

chromosomes (bearers of genes) - the factors which determine inherited

characteristics from the male parent, and one-half from the female parent, and keeps

them throughout its life. In the early part of their development, many embryos,

including human ones, may look like embryos of other species to the naked eye.

Nevertheless, they always have the genes and chromosomes of their parents' species.

According to Dr Claude Newbury, South Africa's Pro-Life President, and a medical

doctor himself,

48

"The egg of a human female fertilised by

a sperm from a human male is an individual

member of the human species from the time

of that fertilisation, throughout development

in the womb of his or her mother, at birth,

and throughout life until death over takes

that human person"

(Interview, 1996).

The development of the new human individual, as is that of other animals, is rapid and

complex, starting from the time of fertilisation. For a brief, but important, time

explanation describing the various events which take place during growth in the

uterus, see Annexure A.

Therefore we see biological signs as shown that: (1) an individual human life begins

at fertilisation; (2) development of the new individual is rapid and continuous

throughout life within the womb as well as outside of it; and (3) at all times during the

individual's development he or she is, without any doubt, a member of the human

species.

4.1.2. Irescription of Abortion Procedures

A brief description of what is involved in the various procedures is necessary. These

facts were put together from the various gynaecologists interviewed, a tape listened to

where Carol Everett, an ex-abortionist in the United States of America, goes into

detail on how abortions are done, as well as a number of video cassettes viewed about

the subject (see Bibliography).

49

A human full-term pregnancy is divided into three trimesters, each lasting three

months. The kind of abortion done depends on the length of time the woman has been

pregnant. Accordingly, from this perspective there are three classes of abortion.

First trimester abortions: The procedures done during this time are the "dilatation and

curettage" (D&C) and "suction curettage" (S&C). In a D&C procedure, the patient's

cervix (neck of the womb) is dilated by inserting progressively larger metal dilators

into it. Once the cervix is sufficiently dilated, the lining of the womb is scraped off

with a sharp instrument called a curette. This curette is also put into the womb and

rotated, repeatedly slashing the child, cutting off arms and legs and mutilating the

i body until it is cut into small pieces. These are then scraped out and recognisable

parts of the body can be seen in the tissue removed. The doctor doing the abortion

must check the tissue which has been removed to make sure that all the parts of the

body are present. In all abortion procedures to be described this is an important step,

because if parts of the body or placenta are left in the womb, the patient will usually

develop an infection, or severe bleeding. If all parts are not found, the doctor must re-

scrape the uterus (womb) until they are found. Leaving tissue behind is a common

complication of abortion done by any procedure.

The S&C abortion is done in a similar way, except that instead of scraping away the

uterine lining with a curette, the doctor inserts a tube connected to a suction (vacuum

almost 25 times the force of a household vacuum cleaner) apparatus and sucks the

tissue and foetus into a bottle. Here, too, the material obtained is checked for the

presence of foetal parts. As this suction is so strong, the body of the foetus or embryo

is much more fragmented than it is by a D&C abortion. If the head is too large to

come through the suction tube, the doctor or abortionist inserts forceps (resembling

pliers) into the uterus, grasps the head, crushes it and then removes it. The film The

Silent Scream shows the baby in the womb threshing to resist the suction device (See

Annexure B).

50

Second trimester abortions: The procedures done at this time are instillation abortions,

and "dilatation and evacuation" (D&E). In an instillation abortion, a needle is

inserted into the patient's womb, a measured volume of amniotic fluid (the fluid in

which the body is floating while in the womb) is removed, and a solution of

prostaglandins (hormone-life substances) or hypertonic (concentrated) salt solution is

injected into the womb. Prostaglandins cause the uterus to contract, and force the

growing foetus to leave the womb prematurely, usually before it can survive outside

the womb. Many prostaglandin-aborted babies are born alive but usually die shortly

after the birth because of immaturity, particularly of the lungs.

The hypertonic saline makes the womb contract, and in addition, chemically burns the

baby's delicate skin, causing severe burns. It also causes marked salt imbalance in the

foetus, because the salt is swallowed as well as absorbed through the skin. These two

effects, salt imbalance and severe burns, usually cause the death of the growing baby

before it is actually expelled from the uterus, although occasionally a baby is born

alive.

The D&E abortion is similar to the D&C procedure. The cervix is dilated with either

metal dilators, or, the day before the procedure, with the dried stems of a seaweed

species which have been found to cause crucial dilatation. As many of these seaweed

stems as possible are inserted into the cervix without using dilators, and are allowed to

remain overnight. On the day of the abortion procedure using either method of

dilation, the uterus is cleared out by using a specially designed "ovum forceps", an

instrument which can remove placenta, membranes and foetus from the uterus. As

before, the foetal body is broken by crushing it with the forceps to allow it to be

removed without damaging the cervix. Again, the doctor must make sure that all

parts of the foetus' body and the placenta and membranes have been removed.

Third trimester abortions: Instillation abortions can be done during this period.

Usually a hysterectomy, an abdominal operation using the same surgical techniques as

in doing a caesarean section, is performed during the period. Obviously, no effort is

51

made to start the child breathing, as is done during a caesarean delivery. This

procedure is usually resorted to when the baby is too big to remove vaginally by a

D&E, or when instillation abortions fail. These babies area usually born alive - many

will start to breath on their own but usually die from insufficient development

although an occasional child survives.

4.1.3. Psychological Effects of Abortion on Medical Staff

It is becoming recognised that the performance of abortions, especially second

trimester ones where body parts of a baby are readily recognisable, are causing

psychological effects on the medical staff involved. Articles are appearing in

psychological literature and newspaper articles (See Annexure C) describing serious

emotional reactions producing physical symptoms in abortion clinic staff and hospital

staff persons. These reactions include sleep disturbances, nightmares, effects on

interpersonal relationships including increases in the divorce rate, and "moral

anguish" (Baron (et al), 1994: 434). The involved medical staff are recognising the

abortion procedure as destructive and violent.

4.1.4. Today, is an Abortion Ever Necessary?

Due to modern medical advances, there are no medical conditions in which abortion is

absolutely recommended. Pregnant patients with severe kidney disease, lung disease,

diabetes and many forms of cancer can safely be carried to term. Even patients with

heart disease can be maintained through pregnancy. Some physicians would prefer to

abort patients who show heart failure early in pregnancy, but even here it is admitted

that most of these patients can be safely carried to term. Pre-existing high blood

pressure will not be aggravated by pregnancy. Some physicians suggest that abortion

be considered in the condition called "essential hypertension" when changes in the

retina of the eye and serious kidney involvement or heart enlargement are present.

Here, also, the recommendation is not absolute; even patients who have had a heart

attack can survive pregnancy.

52

It should be emphasised that patients with the rather rare conditions listed above are at

somewhat high risk for developing complications during pregnancy than are otherwise

healthy women. They need good medical care during their pregnancy. In addition, it

is now recognised by physicians that pregnancy does not cause as serious a burden on

the body during disease as once was thought. So, it would seem that the vast majority

of women, even those afflicted with serious diseases, can survive pregnancy.

However, it may be wiser in some conditions not to get pregnant. Here the women

and her husband must exercise their sexuality in a responsible way.

Psychiatric indications are also not absolute. It has been found that many women who

have a genuine psychiatric handicap are more likely to suffer from abortion than

benefit from one, as we will see on the section on Post-Abortion Syndrome (PAS). It

has also been found that the prognosis (forecast of outcome) for a post-abortion

psychosis is worse than that for a psychosis after childbirth in women with a history

of psychiatric problems (Collins, 1988: 428, 429, 432, 433). There is no indication

that pregnant women commit suicide in greater numbers than non-pregnant women,

whether they have psychiatric problems or not. There is no evidence that unmarried

motherhood leads to any more problems than married motherhood. It seems to be the

general opinion that there are no firm psychiatric grounds for terminating a

pregnancy. To summarise with three quotations from some of the physicians

interviewed:

"Whatever indications we may use,

therapeutic abortion always constitutes

a failure of medical science";

"In the case of medical indications

for abortion, it is possible, almost always

to give ideal care and avoid abortion";

"There is little evidence that pregnancy

in itself worsens a psychosis, either

intensifying it, or rendering prognosis

for full recovery less likely".

53

4.1.5. The and Cases' apeg incest, Genetic Defect

Rape and incest are truly tragic events in the life of a woman, young or old.

Fortunately, the rate of pregnancy in each is low.

"It must be remembered that actual

pregnancies resulting from rape are

only 0,06 of one percent of all

pregnancies"

(Cain, 1995: 9).

In rape especially, the threat of contacting veneral disease or of having physical

trauma to the reproductive organs is much greater than the threat of pregnancy. It is

important to stress that women of all ages, who have been subject to sexual assault,

should be seen by a gynaecologist as soon as possible for prevention of veneral

disease and surgical repair if necessary.

From reports read, Dr Gary Collins is not aware of any psychological damage

resulting from having to carry a pregnancy from rape to term. In fact, the rape victim

is often reported to feel guilty about killing the child (1988: 303, 304).

It had also been shown that even very young girls can be carried safely through

pregnancy, if they receive good prenatal care and supportive counselling. There

seems to be a greater need for caesarean delivery, because of their immature bone

structure, but there is no indication that pregnancy in any way endangers their life, or

future reproductive abilities.

There have been reports of psychiatric problems in women who have aborted

defective children. It is important to remember that genetic disease in no way

removes the genetically defective child from being a member of the human species;

he or she still possesses human chromosomes.

54

4.1.6. Sum CI airy of the Medical Facts

The data presented thus far indicate that the offspring conceived by a human male and

a human female is a member of the human species, from the time of fertilisation

throughout its life, even if he/she happens to be born with a genetic defect. Pregnancy

is not a disease; even seriously ill women can get pregnant and deliver normal infants.

There is no absolute medical or psychological reason to abort a pregnancy. In fact,

abortion can have serious medical and psychiatric side-effects as we will see in the

section of the Post-Abortion Syndrome (PAS).

4.2 ET a CAL C SI NSIDERATI S NS

These facts have grave moral implications for persons who respect the inviolability of

innocent human lives. Since we value human life, then the life of every member of

the human species is to be respected; we cannot pick and choose which members of

the human species one will consider worthy of value. All human individuals have an

intrinsic worth and dignity. Consequently our moral responsibility in this matter

pertains to two areas of human generation: (1) the responsible procreation of new

human life, and (2) the preservation of human life once conceived.

Regarding the responsible procreation of new human life, what is critically necessary

is the mature use of sexuality, not promiscuity or the use of sexual intercourse merely

as a sign of casual friendship. God in His goodness endowed the act of sexual

intercourse with sexual pleasure. Indeed, that deep and intimate sharing can also carry

with it a great joy. For these reasons sexual intercourse not only reflects, but also

strengthens the bond of love between a husband and wife, and enables them to carry

more readily the responsibility of parenthood.

55

Consequently, persons who both value human life from its beginning and respect the

sexual morality commanded in the Bible and taught by the Church will seek to live a

sexually responsible life and not trivialise the acts by which new human life is given

rise to.

4.3 T s E LAW AND A 1:, ORTION1

What should the law do about abortion? Can this procedure be treated like any other

medical procedure? If so, the law might be content to punish medical negligence and

to insist on licensed practitioners of abortion. The law could also protect a pregnant

women's right to have an adequate medical explanation of the abortion procedure and

to give informed consent before it took place. The law could regulate abortion as it

regulates other medical procedures.

But abortion is not just another medical procedure. Abortion kills a developing

human being while still hidden in the protective environment of the mother's womb.

The law punishes killing innocent human begins outside the womb. In fact, the law

exists to provide all citizen's the opportunity for life, liberty, and the pursuit of

happiness (so we thought!). Can the law remain neutral about killing in the womb?

Actually, human law has not remained neutral about abortion. Since 1920, the year of

the initial Russian legislation of abortion under Lenin, laws against abortion around

the world have undergone considerable compromise in their protection of the unborn.

Social concerns like population growth and family planning for the poor are listed as

reason for abortion. Increased sensitivity to the burden of pregnancy for unmarried

mothers and to the shock of unplanned pregnancy for married mothers now supports

the slogan, "A women's right to choose an abortion" (Terry, 1988: 117, 118).

According to Rev Peter Hammond, Director of United Christian Action in South

Africa, the legal acceptance of abortion is included in the designation of a "pro-death

ideology". On the other hand, when the law protects the lives of the unborn, the

56

defective, and the comatose, it manifests a "pro-life ideology". In the case of both

pro-death and pro-life ideologies, the law reflects moral judgements about human life.

Through the contemporary trend to legalise abortion the generally pro-life ideology of

law is matched with the pro-death ideology of abortion. This has necessitated

drawing a line at the rather arbitrary moment of human birth to divide the two

ideologies (Interview, 1996).

4.3.1. The South Africa Law on Abortion - Abortion and Sterilisation Act of

1975

In 1975, the abortion laws in South Africa were relaxed. In terms of the Abortion and

Sterilisation Act of 1975, abortion was made legal under specific conditions:

If continuing the pregnancy will endanger the women's life or pose a serious threat

to her physical or mental condition;

If there is a serious risk that the child will suffer from a mental or physical defect

that will make the child seriously and irreparably handicapped;

If the pregnancy is the result of unlawful sexual intercourse, in the form of rape,

incest or intercourse with a women who has a severe mental disorder.

In addition, the statute sets forth specific procedures which must be followed to obtain

permission for an abortion in these instances. Generally, certificates must be obtained

from two doctors excluding the doctor who would perform the abortion. If the

women's mental health is in question, one of these doctors must be a psychiatrist. If

unlawful sexual intercourse is involved, one of these doctors must be a District

Surgeon and the woman must also obtain a certificate from a magistrate. If no charge

has been laid, she must give a good reason why this has not been done.

This Act has been criticised in that although the Act allows legal abortion in a number

of circumstances, the procedural hurdles involved mean that the legal abortion is in

practice readily available only to the educated, privileged women, who have access to

the medical professionals, thus perpetuating race and class discrimination.

Furthermore, many women object to the fact that abortion decisions, even in these

57

limited circumstances are primarily in the hands of medical and legal professionals,

most of whom are male.

It is evident that, from as early as 1990 (See Annexure D), the South African

Government was already starting to rethink the Abortion and Sterilisation Act of

1975. However, it is quite clear from the above Annexure that some of the reasons for

this were for social and contraceptive purposes.

4.3.2. Internatio al Approaches to Abortion

Although the issue of abortion has just about been decided in South Africa, as we will

see later, it would be helpful to look at two other countries, namely, Ireland and the

United States of America with similar constitutions to see how they have ruled on

abortion.

4.3.2.1 Ireland

Ireland is an example of a country which has interpreted its constitution to favour the

right to life of the unborn child over the right to privacy of the mother.

The Irish story began in 1992 with the case of a pregnant 14-year-old girl which

transfixed the nation (See Annexure E). The girl attempted to leave the country in

order to have an abortion in Britain. Her attempt to leave the country was foiled by

the Dublin High Court who granted an injunction compelling her to remain within

Ireland for at least nine months.

When the case was heard it was clear that abortion occupied a place of particular evil

in Catholic Ireland. For the Irish had amended their constitution to read "the state

acknowledges the right to life of the unborn". Thus the High Court reasoned that the

foetus that the girl was carrying in her womb was not only a foetus, it was a person

and that person was to be killed if the girl were permitted to leave the country. It was

expected that she would have an abortion on her own. The girl threatened to commit

58

suicide and in her defence it was argued that early motherhood would wreck her

psychologically and emotionally. Yet, in the eyes of the court these possibilities did

not outweigh the certainty of the destruction of the foetus.

After this case became known, mass protest occurred both in Ireland and outside

Ireland. Thus the Supreme Court was pressurised into changing their ruling. They

then ruled that the girl could get an abortion as long as there was a high probability

that she would commit suicide if forced to continue the pregnancy.

Months after this girl's story faded from memory, pro-life campaigners began to claim

that the case had been contrived by pro-abortion activists and that Ireland was now

going to become the abortion capital of Europe. In turn, they began to campaign for

more stringent anti-abortion laws...

4.3.2.2 United States of America

Whilst America is an example of a country which, when balancing the right to life of

the foetus and the mother's right to privacy and choice, favour is found on the side of

the mother.

Before 1973, abortion was regulated by legislatures from the different States which

make up the Untied States of America. However, in 1973, the well-known case of

Roe vs Wade held that outlawing abortion before the point where the foetus becomes

viable is unconstitutional as it violates a woman's right to privacy.

"When the Supreme Court said in the

landmark Roe vs Wade decision in 1973

that the law need not protect those who

are not 'persons in the whole sense', they

made this distinction to exclude the

unborn from protection against abortion.

For in constitutional law, a person is an

entity entitled to rights and equal protection

59

under the law.

As a technical legal term, 'person' has been

used in courts to protect human beings, a

body of individuals, and even corporations.

On the other hand, if certain entities such

as unborn children, handicapped infants,

or the elderly senile can be classified by

law as non-persons, then these same courts

can dismiss any rights they might have to

equal protection under law. This is what

the argument surrounding personhood is all

about"

(Fowler, 1987: 73).

Unlike the South African constitution, there is no express written right to privacy as in

America. Yet, over the years, the courts have found the right to privacy underlies

most of the constitutional rights and thus deserves absolute protection.

It is against this backdrop of privacy that a pregnant single woman brought an action

challenging the constitutionality of the Texas laws which made it a crime to procure

an abortion for any reason other than to save the life of the mother. In the case of Roe

vs Wade, the Supreme Court struck down the Texas laws as unconstitutional in that

they violated the mother's right to privacy (FoWler, 1987: 19).

The court stated that there is a certain sphere of individual liberty which will be kept

largely beyond the reach of the government. Few decisions are more personal and

more intimate than the decision whether or not to have a child. A women's right to

make that choice is fundamental. Yet, the judge added that no rights are absolute and

all rights may be regulated by the state where there is a legitimate state interest which

is sufficiently compelling.

60

This reasoning gave rise to the court's three trimester approach, based on the idea that

the state's interest becomes more compelling as the pregnancy progresses. The court

held:

Prior to the first trimester (three months), the abortion decision is left to the

woman;

After the first trimester, the state may regulate abortion in ways to promote the

health of the mother; and

For the stages subsequent to viability, the state is promoting the interest of the

potential human life, and may regulate and even forbid abortion except where it is

necessary for the preservation of the life and health of the mother.

Ever since Roe vs Wade, the question of abortion has been at the centre of legal and

political storm in America. In the years following Roe, the Supreme Court held that a

state could not interfere with a woman's right to decide on abortion by granting a veto

right to her spouse or her parents if she was a minor, nor could the state present

information to influence her decision and the state could not make a mandatory

waiting period prior to the abortion.

Yet this was not a permanent set-up. A few years later, the courts had turned

conservative with the Ronald Reagan and George Bush administrations and cases

started emerging which stated that the right to choose whether or not to have an

abortion was not in fact fundamental and the state could regulate the woman's

decision.

Finally, the disagreements over the abortion issue came to a head in 1992 when the

Supreme Court expressly refused to overrule Roe vs Wade, yet reinterpreted it and is

now again in favour of the privacy and choice of the mother. It is on this basis that

Ankerberg and Weldon give these shocking figures:

61

"Based on current figures, by the year 2000

we will be approaching 50 million abortions

in the United States alone. In a short 27 years

(1973 to 2000), we will have aborted 30 times

the number of Americans lost in all U.S. wars"

(Ankerberg, 1995: 4).

Cain adds to this by quoting Rev Peter Hammond:

"The cost to America alone of the aborted

babies is well over $41 trillion. How much

is $41 trillion? If you calculated all the wars

that America has ever fought and adjusted

it for inflation to 1994 value, all the wars of

America cost $1,1 trillion. Abortion has cost

37 times more than all the wars in America! ...

The cost of abortion is intolerable"

(Cain, 1995: 27).

4.3.3. Legal Changes Recd

me

ded by the Ad Hoc Select Committee on

I I 'I t

Abortion and Sterilisation

As it has previously been mentioned, South Africa already has a law allowing

abortions. Passed in 1975, it has long been criticised for its inequity as it made it

possible for women with finance and access to facilities to procure legal abortions. It

was to evaluate the efficacy of this legislation, given the country's health, legal and

social requirements, that the Ad Hoc Select Committee on Abortion and Sterilisation

was established by the National Assembly in August 1994.

According to the Report, the Committee received 452 written submissions, and took

oral submissions in two widely reported public hearings. It heard a wide range of

62

views and took particular care to include women's groups, rural women and the

youth.

Submissions were summarised into "pro-life" and "pro-choice", although, the Report

acknowledged these divisions as crude: there were more than one position in the

camps, and more "nuanced understanding" of the debate was needed it said. The

Report noted the difficulty in obtaining scientific and objective information on

abortion, and it had relied on statistics of the Medical Research Council and the

University of Cape Town's Department of Community Health. Overall, there were

more "pro-life" than "pro-choice" submissions.

The "pro-life" representatives came from a well organised sector comprising largely

denominations within Christianity, Hindus, doctors and academics. "It was clear

school children had also been told about the campaign in class", the Report added. It

would be misleading though, to categorise "pro-life" as a religious position as many

"pro-choice" people also took religion as a starting point.

However, the "pro-life" lobby concentrated its argument on the right to life, from the

moment of conception, as enshrined in the constitution. In their view abortion

equalled murder and that outweighed any other consideration. The "pro-choice"

lobby was both more diverse, and less easily classifiable, and its standpoint based on a

much wider range of argument. The lobby included non-denominational women's

organisations, medical and academic institutions, political parties and non-

governmental organisations.

In a four-page summary of the extensive "pro-choice" arguments the Report pointed

out that a common theme is that abortion was a remedy of last resort and access to it

should be provided in the context of a comprehensive health care system. It was

argued that South Africa subscribed to a number of international conventions which

advocated full reproductive rights of women, and that access to a full range of services

would significantly reduce the number of women requesting abortions. There was

63

little evidence from black people, and all but two of the black women who gave oral

evidence were in the "pro-choice" camp.

The Committee's recommendations were brief (See Annexure F): that the Act be

repealed and a new Act be drafted. The specified changes were that (to follow is a

brief summary):

The Act should provide for abortion on request up to 14 weeks, and between 14

and 24 weeks under broadly specified conditions;

Procedures should be simplified and a wider range of health personnel trained and

authorised to perform abortions;

Counselling should be available on request, and mandatory for minors;

Consent should not be required from partners or spouses, minors should be

advised to consult but not denied an abortion should they choose;

Statistics should be collected by a central authority and this should not include a

woman's name and identity;

Health workers who object to taking part should be allowed to recuse themselves,

but must refer the woman to others willing to take part in the procedure; and

Abortion and sterilisation should be dealt with in separate Acts.

This Report was confronted with mixed feelings when it was submitted on 29 June

1995 (See Annexure G). With all the reports and mixed feelings still present and

unresolved, the National Assembly went ahead and accepted the recommendations

made by the Ad Hoc Select Committee on Abortion and Sterilisation (See Annexure

H).

4.3.4. Figures on Abortion in South Africa and the Truth about the New

Constitution

In a lengthy discussion with Dr Helen Rees, a gynaecologist of the Reproductive

Health and Research Unit in Gauteng, a number of yet unpublished facts and figures

were given of a "Hospital-based survey of incomplete abortions in South Africa".

The data which will be presented here is based on a nation-wide study of women who

64

were present at hospital with incomplete abortions (which includes spontaneous

miscarriages and illegally induced abortions) during a two week period in September

1994. The study was conducted in 55 hospitals in all the provinces of South Africa.

All the public hospitals with over 500 beds in the country were included and a random

sample of hospitals with fewer than 500 beds. A statistical sampling procedure was

used in the study to enable a scientific extrapolation from the data collected to

produce estimates for the whole country.

The findings were as follows: Forms were returned on 803 women during a two week

study period. The ages ranged from 14 to 49 years. Nearly half of the women had

never used contraception and three deaths were reported during the study period.

From this it was estimated that 425 women each year could die in hospital from septic

abortion. Women admitted to hospital during this period were put into three severity

categories (low, middle and high) based on how ill they were. Of the estimated

44 686 women admitted to hospital with incomplete abortions, 12 847 cases fell into

the middle or high severity categories and could be categorised as unsafe abortions.

Incomplete abortions, whether induced or spontaneous, are common reasons for

admission to gynaecological wards in South Africa and many other countries.

Internationally it is estimated that approximately 20 million unsafe abortions are

performed yearly. This means that there is one unsafe abortion out of every ten

pregnancies. Unsafe abortion is therefore one of the leading causes of maternal deaths

world-wide, causing an estimated 13% of pregnancy-related deaths. For those women

who survive, unsafe abortion is a major cause of maternal morbidity, as we will see on

the section on Post-Abortion Syndrome (PAS).

It is estimated that in Africa 20 to 35% of maternal deaths are attributable to unsafe

abortion practices. Maternal death is thought to represent the extreme consequence of

unsafe abortion procedures and only describes the tip of the iceberg. The morbidity

associated with unsafe abortion would undoubtedly be considerably higher. Official

estimates from the old Department of National Health and Population Development

(DNHPD) range between 6 000 and 120 000 illegal abortions with a further 800 to

65

1 000 legal abortions. The question also needs to be asked how many illegal

incomplete abortions are never reported and it must be realistically acknowledged that

these figures are a tip of the iceberg when it comes to what the future is about to

release with the new recommendations on abortion. It must also be noted that by

legalising abortion, there is no guarantee that these figures will necessarily drop.

What may be a possible solution is the education of people on the evils of abortion.

From reading the Report of the Ad Hoc Select Committee on Abortion and

Sterilisation, it seems that all the submissions, comments and beliefs of all the major

faiths in South African on the issue of abortion have been ignored. From the previous

chapter we saw that the Christians, Hindus, Muslims, Jews and Buddhists were "pro-

life" and it seems that the new constitution has not even considered this.

When over 20 000 citizens marched to Parliament on 30 May 1995 to protest plans to

turn South Africa into a secular state, the Christian Voice Memorandum was publicly

welcomed by the chairman of the Constitutional Assembly. Mr Cyril Ramaphosa

assured the vast crowd that their written concerns would be carefully considered: "I

can guarantee you that the new constitution is going to place the right of religion in a

very special place..." Yet, the eloquent promises and reassurances received on this

and other occasions have not been honoured, according to Rev Peter Hammond of the

Christian Voice. Rev Hammond continued to say that the "Refined Working Draft"

of the new constitution does not even mention the "Christian Voice" in its "Register

of Submissions" nor the march and Meinorandum in its "Notes on Public

Submissions".

According to the "Statistical Report on Submissions" the Constitutional Assembly

have recorded 9 604 petitions for the right to life of pre-born babies to be protected

from abortion. Yet these reported statistics do not begin to do justice to the massive

opposition to the planned legislation of abortion. It is a fact that over the last five

years the Ministry of Health has reported receiving hundreds of thousands of letters,

postcards, leaflets and petitions protesting against plans to legalise abortion-on-

demand. The overwhelming majority of submissions to the Ministry of Health have

66

upheld the right to life of pre-born babies. The Christian Voice Memorandum

recorded: "We strongly oppose the legislation of abortion-on-demand". How could

the "Statistical Report" claim that only "9 604 anti-abortion" petitions were received?

The march on Parliament was widely reported on national television and in

newspapers. How could this massive expression of opposition to abortion along with

the Life Chains (placard demonstrations) and hundreds of thousands of submissions

to the Ministry of Health be ignored by the Constitutional Assembly?

In a telephone conversation with Miriam Cain of Africa Christian Action, it was

discovered that "72% of the people interviewed actually oppose abortion-on-demand".

The "End Notes on Public Submissions" states that the Constitutional Assembly

received 3 075 petitions calling for the acknowledgement of God in the Preamble.

That statement is less than honest. Not only did 20 000 people personally petition the

Constitutional Assembly on 30 May 1995 to acknowledge Almighty God in the

Constitution, but over 230 000 people signed the "Christianity and Religious

Freedom" document which stated in point 3: "We require that those who will

formulate the new laws of the land will acknowledge the Triune God in the

Constitution of our country". This is the most popularly supported religious

document in the country, yet it has not even received a mention (the above figures

were presented by Rev Peter Hammond).

4.3.5. Refuting the "Pro-Choice" Argument Submitted to the Ad Hoc Select

Co ittee on Abortion a=id Sterilisatio ri

In the previous chapter, we refuted a number of arguments that are often used in

favour of abortion. These arguments were dealt with from a Christian perspective and

with the Bible as the source of authority. In this section, we will look at the freedom

of choice a woman has in relation to abortion.

Well, is a woman's "reproductive choices and rights" really related to abortion?

Deciding whether to engage in sexual intercourse is a reproductive choice. The ability

to make this choice is the woman's reproductive right. Abortion, however, is neither

67

a reproductive choice nor a reproductive right. Killing the human species or human

being created by a reproduction is always irresponsible, and should never be right. In

other words, if one consents to intercourse, then he or she must accept the

consequences which are known to come from intercourse, that is the generation of

children. In any event, modern medicine has made a variety of reliable contraceptives

available to the public and pregnancies resulting in spite of their correct use are rare.

Abortion then has nothing to do with "reproductive choices". The choice is already

made before the pregnancy. The abortion choice is strictly not a reproductive one but

a choice whether to kill the child that resulted from her wilful consent in engaging in

intercourse. Morally, any child born of intercourse by consenting parties is implicitly

willed, and as such, has the right to live.

But is the human right to 'freedom of choice" an unlimited right? The choice in

abortion is whether or not to kill an innocent baby. Since killing cannot be justified,

abortion should not be a choice. No one denies that freedom of choice is a right

everyone cherishes, but the abortion lobby has twisted this phrase to its purpose. The

freedom of choice does not include freedom to murder another human being. Once it

is established that the pre-born child is a human being then freedom of choice in a

case of abortion can only mean the freedom to murder.

This "choice" is particularly deplorable because (1) the victim is completely innocent,

(2) the victim is totally helpless, (3) the order to kill comes from the victim's mother,

(4) the order is a reasoned, calculated, intentional act, and (5) the abortionist is paid

for the murder. Furthermore, societies do not permit women absolute control over

their bodies; they do not sanction such things as mutilation of one's body, drug abuse,

prostitution, or suicide.

Whose freedom is the "pro-choice" lobby concerned about? Are women sufficiently

informed to make a genuine choice? The "pro-choice" lobby is not defending

anyone's freedom except its own and this is revealed by the two facts: (1) its insistent

68

denial of a woman's right to know the relevant factors concerning her abortion, and

(2) the "pro-choice" lobby's attempt to force their opinion on society in general.

The "pro-choice" lobby continues to effectively withhold pertinent information from

women seeking an abortion at the very point they need it most. Normally women

who consult the counsellors of the pro-choice lobby are typically not told the truth. In

fact, as experimented, they are often given insufficient or incorrect information about

the nature of the new life they are carrying. The unborn child may be described in

impersonal or even derogatory terms and the woman may not be informed as to the

physical and emotional risks - of which there are many as we will shortly see - of the

procedure.

Abortion, then, is hardly a "free choice" when women are deprived of information.

Those that so loudly defend "freedom of choice" condemn "informed consent"

because they fear that when women learn of the potential dangers, of the nature of the

foetus and of the violent procedures of abortion (what it does to the baby), that a large

percentage of them will decide against abortion. In an area of medical procedure in

general, but especially in abortion, when other life is at risk (the mother's), true

freedom of choice virtually demands exposure to all relevant information.

4.4. POST-ABORTION SYND OME ?"AS1

This study would not be complete without identifying and overcoming the effects of

an abortion. Most of the medical doctors and gynaecologists as well as the

psychologists interviewed in South Africa were not aware of the term "Post-Abortion

Syndrome" (PAS). So, most of the information to follow is taken from American

"pro-life" literature but there still seems to be a gap in the literature, and it is certainly

so in South Africa.

Before the Supreme Court swept away most abortion laws in its landmark Roe vs

Wade decision of 1973, those who fought to legalise abortion argued that the only

trauma associated with ending a pregnancy was the humiliation and horror of an

69

illegal procedure. To deal with a problem pregnancy painlessly and safely was the

best, and a ,woman could get on with her life without the destruction caused by a

"back-alley butcher". Any emotional suffering experienced after a safe, legal abortion

could be explained as transient "bad feelings" caused by hormonal fluctuations.

The notion that abortion normally produces few, if any, emotional after-effects

prevails among doctors and psychologists to this day. This will soon change as the

recommended legislation on abortion in South Africa and the exuberant and profusely

growing figures will begin to take their toll on those involved in abortion. Dr Helen

Rees, had the following to say after doing a study on the number of abortions

performed in South Africa:

"Unfortunately, the results of questionnaires

completed by women soon after an abortion

are likely to be unreliable because of the

psychological 'numbing' that often occurs

in reaction to a highly stressful event. In

order to protect their mental stability, many

women must rationalise the need for an

abortion and therefore repress any initial

feelings of guilt. As a result, most emotional

reactions to abortion are delayed, sometimes

for as long as five to ten years"

(Interview, 1996).

It is not surprising, then, that women who take the time and effort to fill and return

questionnaires would report few negative emotional reactions to their recent

abortions. As the results have been compiled and published in the professional

literature, counsellors have developed a wide-spread attitude that the need for post-

abortion counselling is minimal except in a small number of women who are already

"unbalanced" emotionally.

70

As more and more research is being done, it is beginning to demonstrate that abortion

can, in fact, be responsible for a profound array of long-term emotional disturbances

in a woman's life. Investigators are beginning to use the term Post-Abortion

Syndrome (PAS) to describe a woman's inability to: (1) process the fear, anger,

sadness and guilt surrounding her abortion experience, (2) grieve the loss of her baby,

and (3) come to peace with God, herself and others involved in the abortion decision.

How does PAS develop? A woman faced with a crisis pregnancy experiences a

tremendous amount of fear and anxiety about her situation, and she seeks a fast

solution to her dilemma. Since abortion is about to be legally sanctioned, it is the

choice she is likely to make, even though she may be violating her own moral code in

doing so. Immediately after the procedure she will usually feel profound relief that

the crisis is over, for better or worse. But any moral struggle she felt prior to the

abortion will resurface eventually, at which point she will question her decision. It is

also possible that she may learn more about foetal development, or undergo a change

in moral perspective, which will also lead to uncertainty about her past choice.

4.4.1 Common Defense Mechanisms

Since she cannot go back and "undo" the abortion, the woman begins to employ a

number of defense mechanisms to protect her from uncomfortable or frightening

thoughts and feelings.

According to the psychology books used for research and a tape listened to where Rev

Bill Hybels takes "A Closer look at the Abortion Issue", the following defense

mechanisms were evident:

Rationalisation: This involves finding logical reasons or plausible explanations or

excuses for having had the abortion

Repression: A way of preventing unconscious information from reaching the

conscious mind - blocking out memories of the painful emotions surrounding the

. abortion. Sometimes a woman can push down not only the painful emotions but

71

the actual details of the experience as well. Some have even "forgotten" that they

have had a second or third abortion.

Compensation: An effort to make up for the abortion by "doing" good things, e.g.

working for a church or a pro-life movement. It can also mean working very hard

to prove that the abortion was really necessary, e.g. to follow a promising career.

Reaction formation: The pushing down of frightening feelings and thoughts

connected with a past abortion by vehemently professing the exact opposite of

those feelings - as if by expressing the contrary thought enough times, one can

begin to believe it.

4.4.2. Symptoms of Post-Abortion Syndrome

These defense mechanisms are effective in keeping the painful memories away, but

they consume a lot of mental energy as a woman works to ignore powerful emotions.

Eventually, if enough stress enters her life, she may find that she lacks the stamina

both to cope with current stresses and continue repressing "forgotten memories". A

variety of experiences (such as pictures of prenatal development, a subsequent

pregnancy, or even the whine of a dentist's drill that resembles the sound of the

abortionist's equipment - these are mentioned just to show the severity and damage

caused by an abortion) may trigger symptoms associated with PAS.

These symptoms will not necessarily appear at the same time, nor is any woman likely

to experience the entire list. Some may occur immediately after an abortion and

others much later. However, if three or more of the symptoms listed below describe

what the woman is going through, chances are she is experiencing PAS. (Once again,

I am indebted to Rev Bill Hybels).

(1) Guilt: Guilt is what an individual feels when she has violated her own moral code.

For the woman who has come to believe, at some point after the abortion, that she

consented to the killing of her pre-born child, the burden of guilt is not less. There

is little consolation to offer the woman who has transgressed one of nature's

strongest instincts: the protection a mother extends to her young. This inner voice

72

of self-condemnation begins playing a repeating tape in the mind that accuses,

"You are defective. How can you have done this thing? You are a desperately

wicked person?" it is also normal for many post-abortion women entering therapy

to verbalise their belief that any unhappy events that have occurred since the

abortion were inevitable because they "deserve it". Most of the remaining

symptoms listed below result from listening to that mental tape day in and day out.

Anxiety: Anxiety is an unpleasant emotional and physical state of apprehension.

Post-abortion women with anxiety may experience any of the following: tension

(inability to relax, irritability, etc.), physical response (dizziness, pounding heart,

upset stomach, headaches, etc.), worry about the future, difficulty concentrating

and disturbed sleep. The conflict between a woman's moral standards and her

decision to abort generates much of this anxiety. There is an unrecognised "baby

phobia" that may eventually lead to a full-blown agoraphobia, where the mere act

of leaving home creates great distress (Carson (et al), 1992: 184).

Psychological numbing: A person who has experienced a highly painful loss will

develop an instinct to avoid future situations that might lead to serious pain again.

As a result, without consciously thinking of what they are doing, they may work

hard to keep their emotions on a flat level, experiencing neither highs nor lows.

Not only does this flatness of emotional experience affect their own outlook, but it

greatly hampers their ability to form and maintain close interpersonal relationships.

Depression and thoughts of suicide: All of us are familiar with suicide. It is a

mood filled with sadness, guilt and feelings of hopelessness. A more severe and

prolonged depression is characterised by a sense of utter futility, and a complete

inability to experience pleasure from any source (Carson (et al), 1992: 410 - 425).

Not many post-abortion women reach the point of an overt clinical depression.

Most continue to function and perform the duties of life, while still experiencing

many of the following:

73

Sad mood - ranging from feelings of melancholy to total hopelessness.

Sudden and uncontrollable crying episodes - the source of which may be a total

mystery to the woman, if she has not yet connected her present sad mood to

memories of the abortion. The unpredictability and intensity of these crying

spells may give rise to a sense of panic over being so out of control. A more

severely depressed woman may feel like crying but lack the energy to do so.

Deterioration of self-concept - because she feels wholly deficient in her ability

to function as a 'normal' woman. These feelings of unworthiness are profound

because she sees herself as a lost cause. She does not believe she can help

herself nor can anyone else help her.

Sleep, appetite and sexual disturbances - usually in a pattern of insomnia, loss

of appetite, and/or reduced sex drive. Often times, sleeping and eating

behaviours can go into the excess - oversleeping and overeating.

Reduced motivation - for the normal activities of life. The things that occupied

her life before the depression (working, hobbies, childcare, relationships and so

on) no longer seem worth doing.

Disruption in interpersonal relationships - because of the general lack of

enthusiasm for all activities.

Thoughts of suicide - or preoccupation with death. Not surprisingly, some post-

abortion women are so depressed that they have come to the point of believing

they would be better off dead. If such a women is able to verbalise the desire to

end her life, and especially if she actually has a plan to do so, she is

experiencing the severest form of clinical depression and needs immediate

professional attention.

Anniversary syndrome: There tends to be an increase of PAS symptoms around the

time of the anniversary of the abortion and/or the due date of the aborted child.

Re-experiencing the abortion: A very common event described by post-abortion

women is the sudden distressing, recurring flashbacks of the abortion episode.

Sometimes this happens in situations that resemble some aspect of the abortion, for

74

example, a routine gynaecological examination or even the suction sound of a

household vacuum cleaner.

Preoccupation with becoming pregnant again: The desire to quickly become

pregnant again - as soon as possible - is verbalised often in the counselling room.

This may represent an unconscious hope that a new pregnancy, often called the

"atonement baby", will serve as a replacement for the one that was aborted.

Anxiety over fertility and child-bearing issues: Some post-abortion women

maintain a fear that they will never become pregnant again or never will be able to

carry a pregnancy to term. Some expect to have handicapped children because

they have "disqualified themselves as good mothers".

Interruption of the bonding process with present and/or future children: The post-

abortion woman may not allow herself to become properly bonded to another

pregnancy because of a fear of loss, as explained above. Or she may begin another

pregnancy intending to be the world's most perfect mother, in order to make up for

aborting the last pregnancy.

Survival guilt: Most women do not abort for trivial reasons. They find

themselves in the midst of a heart-breaking situation whereby they stand to lose

much if they choose to carry their pregnancies to term.

Development of eating disorders: Some women seeking post-abortion

counselling have developed eating disorders such as anorexia nervosa and bulimia

which just add to the whole PAS dilemma.

Alcohol and drug abuse: Alcohol and drug use often serve initially as a form of

self-medication - a way of coping with the pain of the abortion memories.

Other self-punishing or self-degrading behaviours: In addition to weight loss and

substance abuse, the post-abortion woman may also enter into abusive

75

relationships, become promiscuous, fail to take care of herself medically, or

deliberately hurt herself emotionally and/or physically.

It is obvious that these symptoms of PAS are very complex and can be mind-, soul-

and even life-destroying.

4.4.3. The Tasks of Healing of the Post-Abortion Syndrome

From the symptoms mentioned above, it would not be appropriate to end this chapter

on such a negative note. We will, therefore, attempt to give a number of task that will

give hope to those who are so painfully affected by the PAS.

In the experience of many counsellors who are now working with post-abortion

women, it has yet to be found that time alone will bring real, lasting healing. While a

post-abortion woman may have acquired enough coping skills in her life to be a well-

functioning member of society, the potential for deterioration because of the repressed

pain always remains. When a woman comes to a point in her life where she

recognises the need to deal with a post-abortion, a skilled professional or counsellor

can be of great help in leading her through the tasks of healing:

Working through the denial (re-experiencing the abortion): The very first task of

healing is for the woman to access the negatives feelings that surrounded the

abortion experience. Most women, even those currently experiencing a great deal

of post-abortion stress, have made use of repression for so long as a coping strategy

that they have long forgotten the fear, anger, guilt and grief associated with the

abortion. Until these powerful emotions are fresh in the woman's mind again there

is literally not much with which to work.

Dealing with issues of guilt and forgiveness from God: The Christian woman is

very likely to begin, at some point after her abortion, feeling like a second-class

citizen in God's economy, even though she may know this to be incompatible with

Scripture. She usually will either turn away from the church completely, or enter

76

into an intense compensation mode, with the rationale that if she is only good long

enough, if she can only prove herself, God will surely forgive her someday. Of

course, this is not a conscious thought process on her part.

Anger and forgiveness toward herself and others involved in the abortion

decision: Most women experiencing PAS have repressed (or "pressed down") a

tremendous amount of anger since the time of the abortion. At the same time, there

is usually a serious resistance to getting in touch with this anger and identifying it

for what it is. Sometime this is caused by a fear that the expressed rage will lead to

a total loss of control. Also, the Biblical command to forgive others as we have

been forgiven demonstrates a deep and beautiful truth, indeed. Unfortunately, until

we can identify precisely what needs to be forgiven this emotional pain will

remain. The post-abortion woman must stop denying the pain and anger she once

felt (and possibly still feels) before, during and after her abortion. Helping her to

clarify her anger clears a path to a true and final forgiveness.

Grieving the loss of the aborted child: Many women experiencing PAS have never

recognised the need to grieve the loss of their aborted baby. Hindering them in this

important task are: (i) the belief that, as the "murderer" it would now be

hypocritical to mourn, (ii) the fact that she has no memories of the whole child to

facilitate a healthy grieving process, and (iii) societal denial of the need to grieve

what was, after all, only a "lump of pregnancy tissue". It is crucial for a post-

abortion woman to come to a point of understanding that she aborted a real human

baby. A portrait needs to be etched on her heart so she can begin the difficult task

of asking her child's forgiveness for the abortion. This is an exercise in the

imagination for the purpose of gaining a clear understanding of where their

children are and what their future relationship will be one day when they are

reunited.

Having successfully worked through these major task areas, will the post-abortion

woman ever feel pain over her past abortion again? Most likely. It is unrealistic to

expect that someone who has grieved deeply will never come up against painful

77

reminders of her loss. The goal, rather, is that she will become a whole, functioning

person who is able to cope with those ongoing reminders as they rise, rather than

feeling overwhelmed by them.

How can a post-abortion woman know that she has truly experienced healing? She

can be confident that healing has occurred when she is able to accept responsibility for

her part of the abortion decision; she can speak openly about her abortion (not in a

compulsive way) when it is appropriate to do so; she has accepted God's total and

unconditional forgiveness; she has forgiven herself and will allow herself to lead a

fulfilling life despite her past sinful choices; she has extended forgiveness and

understanding to others involved in the decision; and she feels reconciled to her

aborted child, eagerly looking forward to the day they will again be reunited.

78

CONCLUSION

We may have been prone to think that Scripture could not answer the moral issues of

our day. Yet, God's Word is still sufficient to respond adequately, even to the issue of

abortion. We have found that the entire ethos and underlying assumptions and themes

of Scripture provide a thorough and clear response to abortion.

Within the human race there are no exceptions to personhood, and this is the Judeo-

Christian pro-life tradition. All people have an equal right to protection, and this

includes the unborn. The Bible does not devalue people because they are imperfect

according to this world's standards, or because of their status or age, and it does not

question their right to live. The law of God protects them, and the coming of Christ

served to emphasise their worth.

The inviolable right to life of every innocent human individual is basic to fundamental

moral values, because it concerns the natural condition and integral vocation of the

human person; at the same time it is a constitutive element of civil society and its

order.

For this reason, the new constitutional possibilities which have opened up a number of

radical unBiblical irregularities requires the intervention of all those who believe in a

right for the unborn child, since an uncontrolled legislation on abortion, as we have

seen, could lead to unforeseeable and damaging consequences for civil society and

also a certain invitation to God's judgement. It seems that the pleading of the church

(See Annexure I) has not been sufficient for ensuring respect for personal rights and

public order. If the law responsible for the common good were not watchful it could

be deprived of its prerogatives by unBiblical laws claiming to govern humanity in the

name of the right to choose and the alleged "improvement" processes which they

would draw from these rights.

79

The public authority must be inspired by the rational principles which regulate the

relationship between civil law and the moral law - as we have seen in the belief

statements of the five major faiths of South Africa. The inalienable rights of the

unborn child must be recognised and respected by civil society - as the Bible does -

and the political authority. These human rights depend neither on single individuals;

nor do they represent a concession made by society and the state: they should pertain

to human nature and the authority of the Word of God.

Among such fundamental rights once should mention in this regard: (a) every human

being's right to life and physical integrity from the moment of conception until death;

(b) the child's right to be conceived, brought into this world and raised by his or her

parents.

We have seen that the legalisation of abortion goes contrary to the law of God and

makes it more difficult to secure respect for the fundamental rights recalled by this

instruction. It is hoped that South Africa will not become responsible for aggravating

these socially damaging situations of injustice. It is rather hoped that South Africa

will realise all the physical, emotional and destructive implications connected with

abortion and will find the wisdom and courage necessary to issue laws which are more

just, moral and more respectful for human life.

In the light of the truth about the gift of hu sman life and in the light of the moral

principles which we have examined from the truths of the Bible, everyone is invited to

act in the area of responsibility proper to each and, like the good Samaritan, to

recognise, as a neighbour, even the littlest among the children of men (Luke 10:29-

37).

80

Future prospects of legal control of abortion depend most heavily on a continuing

sensitisation of both opinion-makers and the general public to the social injustice of

abortion. Simultaneous efforts at achieving social justice for the poor and elderly and

all other victims of discrimination will lend credibility and success to the cause of

unborn humans beings.

There can be no question that the church's teaching, both current and past, is clear on

the issue of abortion. No reason - medical, economic, or social - can morally justify a

deliberate and direct attack on the life of an innocent human being, regardless of age,

mental or physical condition, or social status.

The battle against the rights of the unborn child can only be won by the Church, the

Body of Christ. The time has come for the Church to be united together against

wickedness. It is of importance that the civil government uphold Biblical law and the

sanctity of life because life is a wonderful gift provided by God. There can be no

doubt that God clearly says the unborn child is already a human being,

image of God and deserving of protection under the law.

"Therefore, you kings, be wise; be warned,

you rulers of the earth. Serve the Lord

with fear and rejoice with trembling. Kiss

the Son, least He be angry and you be

destroyed in your way, for His wrath

can flare up in a moment. Blessed are

those who take refuge in Him"

(Psalm 2:10-12).

made in the

Serious as the physical risks of abortion are, the psychological consequences can be

serious and effect a far greater percentage of women who undergo abortions. Every

abortion, even legal ones, carry the risk of death, physical damage and a far higher

risk of mental and psychological damage.

81

Therefore, let us heed God's word and obey His instructions:

"I have set before you life and death,

blessings and curses. Now choose life,

so that you and your children may live

and that you may love the Lord your

God, listen to His voice, and hold fast

to Him. For the Lord is your life..."

(Deuteronomy 3 0 : 1 9,20).

82

LIOGRAPHY

Ankerberg, John & Weldon, John 1995. The Facts on Abortion. Oregon: Harvest

House Publishers.

Arey, Leslie 1974. Developmental Anatomy. Philadelphia: W Saunders and

Company.

Baron, Robert A & Byrne, Donn 1994. Social Psychology. Toronto: Allyn and

Bacon. 0

Bearman, Richard E &Vaughan, Victor C 1987. Nelson Textbook of Paediatrics -

13th Edition. Philadelphia: W B Saunders and Company.

Berkhof, Louis 1939. Systematic Theology. Edinburgh: The Banner of Truth Trust

Brown, Colin (ed) 1971. The New International Dictonary of New Testament

Theology. Exeter: Paternoster Press.

Cain, Miriam 1995. Fight For Life. Cape Town: Africa Christian Action.

Carson, Robert C & Butcher, James N 1992. Abnormal Psychology and Modern Life

9th Edition. New York: Harper Collins Publishers, Inc.

Collins, Gary R 1988. Christian Counselling. Salt River: Struik Christian Books.

De Vaux, Kenneth C 1978. Will to Live/ Will to Die. Minneapolis: Augsburg

Publishing House.

Dixon, Patrick 1995. The Rising Price of Love. London: Hodder and Stoughton.

Douglas, J D (ed) 1962. New Bible Dictionary. Leicester: Inter-Varsity Press.

83

Eidsomoe, John 1984. God and Caesar. Illinois: Crossway Books.

Fowler, Paul B 1987. Abortion - Toward an Evangelical Consensus. Portland:

Multnomah Press.

Grant, George 1991. Third Time Around Tennessee: Wolgemuth & Hyatt Publishers.

Guthrie, D & Motyer, J A (ed) 1970. New Bible Commentary. Leicester: Inter-Varsity

Press.

Hagner, D A & Harris, M J (ed) 1980. Pauline Studies. Granville: Paternoster Press.

Hawkins, Joyce M 1981. The Oxford Dictionary. Oxford: Claredon Press.

Kirk, Jerry R 1985. The Mind Polluters. Nashville: Thomas Nelson Publishers.

Kittel, Gerhard (ed) 1967. Theological Dictionary of the New Testament. Grand

Rapids: Eerdmans Publishing Company.

Koop, C E & Schaeffer, Francis 1979. Whatever Happened to the Human Race?

Illinois: Crossway Books.

Ladd, George E 1974. A Theology of the New Testament. Grand Rapids: Eerdmans

Publishing Company.

Lecky, William E 1955. History of European Morals. New York: Braziller.

Lyons, Dan & Hargis, Billy J 1977. Thou Shalt Not Kill...My Babies. Tulsa:

Christian Crusade Publications.

84

Macquarrie, ,Gordon (ed) 1967. A Dictionary of Christian Ethics. London: SCM

Press Ltd.

Patterson, Janet & Patterson R C 1974. Abortion: The Trojan Horse. Nashville:

Thomas Nelson Publishers.

Pollock, John 1972. The Apostle - A Life of Paul. Illinois: Victor Books.

Pride, Mary 1986. The Child Abuse Industry. Illinois: Crossway Books.

Reagan, Ronald 1984. Abortion and the Conscience of the Nation. Nashville: Thomas

Nelson Publishers.

Richardson, Alan (ed) 1969. A Dictionary of Christian Theology. London: SCM

Press.

Report of the Ad Hoc Select Committee on Abortion and Sterilisation. 1996.

Scofield, C I 1967. The New Scofield Reference Bible. New York: Oxford University

Press.

Stedman, Ray C 1978. From Guilt to Glory - Volume 1. Texas: Word Books.

Terry, Randall A 1988. Operation Rescue. Pennsylvania: Whitaker Books.

Vine, W E 1952. An Expository Dictionary of New Testament Words. Lynchburg:

The Old-Time Gospel Hour.

Walton, Russ 1988. Biblical Solutions to Contemporary Problems. Illinois: Christian

Liberty Press.

85

Whitcomb, Luke & Williams, Nigel 1992. Stand Up and Be Counted. Sussex:

Kingsway Publishers Ltd.

Wildon, Donald E 1985. The Home Invaders. Wheaton: Victor Books.

Williams, C J 1992. The Sexual Revolution. Suffolk: Tindale House.

Ziesler, John 1983. Pauline Christianity. New York: Oxford University Press.

NON-WRITTEN CONSULTED TEXTS

INTE VIEWS

Cain, Ed 1996. Interview with author. Pretoria.

Cain, Miriam 1996. Interview with author. Cape Town.

Crew, Robin 1996. Interview with author. Johannesburg.

Dadoo, Jusuf 1996. Interview with author. Dufban.

Genetic Services - Director-General of National Health and Population 1996. Pretoria.

Georgiou, Peter 1996. Interview with author. Roodepoort.

Hammond, Peter 1996. Interview with author. Cape Town.

Katthree, Dr 1996. Interview with author. Durban.

86

Naidoo, T 1996. Interview with author. Durban.

Newbury, Claude 1996. Interview with author. Johannesburg.

Padayachee, Sarres 1996. Interview with author. Durban.

Rees, Helen 1996. Interview with author. Johannesburg.

Rosebank Bible College 1989-1990. Notes from lectures. Rosebank, Johannesburg.

Sonnendecker, Prof 1996. Interview with author. Johannesburg.

Tanzer, Rabbi 1996. Interview with author. Johannesburg.

Van Iddekinge, Dr 1996. Interview with author. Johannesburg.

TAPES

Hybels, Bill - A Closer Look at the Abortion Issue.

Ex-abortionist - Abortionist turns Pro-Life.

VIDEOS

Battlefield Milwaukee - A 30-minute film showing how Christians in one American

city reacted to the abortion holocaust. They were determined to close down an

abortion clinic (an abortuary). They did this by praying and singing at the entrance to

the clinic, effectively blocking it even though, technically, this was against the law.

87

City of Refuge - A 30-minute film about a Catholic housewife who took part in over

100 "rescues" (protest actions at abortion clinics). She was imprisoned for more than

two years because of her stand and tells of how God undertook for her.

Eclipse of Reason - A 25-minute film in which medical doctors, who have carried out

thousands of abortion tell why they have stopped performing them. An actual

abortion is shown as well as the tragic testimonies of two women whose live were

ruined by having abortions. The abortion resulted in a major physical handicap for

one and severe emotional and psychological problems for the other.

Hard Truth - An eight-minute film showing tiny human bodies torn as the result of

abortion.

The Silent Scream - A 20-minute film of a suction curettage abortion (S&C) done on a

sonar screen and it is described step-by-step by a doctor.

88

AGE WHAT TAKES PLACE

1 day

4 days

7 !Q 9 days

2.5 i(; 4 weeks'

4.5 weeks

5 weeks

5.5 weeks

The union of egg and sperm forms the zygote, the beginning of the new individual. The first cell division of the zygote. the first step in its growth, is completed within 36 hours. By future cell division (microsis) all the cells and tissues of the new individual will arise from the zygote.

Morula stage - special techniques can tell the sex of the new individual at this early stage.

Blastoc-yst stage - embryo reaches cavity of uterus and attaches to the lining of the uterine wall. burying itself in its glands.

Neurula stage - by three weeks the foundation for brain, spinal cord and entire nervous system are established. Blood vessels start forming at 2.5 weeks, the heart a day later. At 3.5 weeks, the heart, a simple tube, starts to pulsate. From three weeks, the primitive digestive system and the forerunner of the kidney form.

The 3 main parts of the brain are present. Eyes, ears, nasal organs, digestive tract, liver, gall bladder and arm and leg buds are forming.

Embryo is lcm long, and weighs 1/1000 oz. The early differentiation of the cerebral cortex is seen. Pituitary gland begins to form.

All muscle blocks present. Baby may begin to move, but mother does not feel this for another 6 to 10 weeks. The heart begins to subdivide into its 4 chambers.

6 weeks Embryo is 1.3cm long. Earliest reflexes can be elicited. Electrocardiogram (EKG) and electroencephalogram (EEG) can be recorded. Fingers, then toes, begin to form. Especially during the first 6 to 8 weeks of embryonic life, the embryo is most vulnerable to the effects of drugs, radiations, infections (particularly viral), noxious substances (such as alcohol and nicotine), and nutritional deficiencies of the mother.

F. weeks

9 weeks

Embryo is 4cm long and weighs 1/30 oz. The face appears quite human. Heart completes the formation of its 4 chambers. Hands and feet are well-formed and distinctly human. Cerebral cortex begins to acquire typical cells. At the end of 8 weeks all organs, facial features and limb structures have begun to form. Everything is present that will be found in the new-born baby. The fundamental plan of the human body is completely mapped out by the end of the second month. During the remainder of pregnancy the various organs will mature in structure and function.

The growing child is now called a foetus. When the eyelids or palms of the hand are touched, they both respond by closing - this indicates that both nerves and muscles are functioning.

/5 weeks Except for refinements, the brain is much as it will be at birth. If the fore- head is touched, the foetus turns the head away.

12 weeks (3 months)

4 months

5 months

6 months

7 months

Foetus is 8-10cm in length, and weighs about 1/2 oz. The thumb can now be opposed to the forefinger (a characteristic of all the primates). Foetuses of this age begin to show individual variations, probably based on behavioural patterns inherited from the parents. By the end of the 12th week, the foetus has developed all organ systems and is virtually a functioning organism. The foetal organs become more and more like what they will be in the newborn infant.

Fingerprints, unique to the individual, are formed. The foetus responds to touch, and spontaneously stretches and exercises both arms and legs.

Foetus measures 20cm in length, and weighs 8 to 10 oz. The foetus exhibits a firm hand grip, good muscular strength. co-ordination and reflex action, and kicks, moves, turns in the womb, hiccoughs, develops patterns of sleep and wakefulness, and reacts in an individual way to loud noise. or music or jarring or tapping the abdomen.

During this month, the eyes become sensitive to varying intensities of light and darkness but not to objects.

Foetus measures 30cm in length, and weighs 2 to 3 pounds. The foetus (now called a premature baby if born) continues growing and maturing. From the 7th to the 9th month, every added day spent in the womb until birth prepares the baby all the better to assume an independent role.

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Abortion poses moral BY TSHEPANG RAMOSEPELIE AND YASANTHA NAIDOO

Nurses will be trained to assist with ; 41VItiqr.14 government presses ahead with plans • to enact legislation

-Oat Or' 4*.tiort ondemand But -Eileen Brannigah, the "acting

*4irecti5i of the duth African NUrsing

• DE,C19,?..1

dilemma for nurses .] •

Association, said members had ob jected to the idea of introducing abor-tion into the nursing curriculum. , "The issue 1. has raised ethical and moral dilemmas," she said.

The' national., health minister, Dr Nicolaiarta Zuma, said provincial health services would be responsible foiedUcating health personnel.

$>1

" "Our statement was a pre-

emptive step," said Health and Population Develop-ment Department liaison director Dr Johan van Niekerk.

I "It was drawn up in response to speculation in Parlia-ment that people might approach the department on this matter."

Under the current legisla-tion, legal abortions are only available if a woman can prove she was a vic-tim of rape or incest or a carrier of the AIDS virus or that she or her baby would suffer irreparable physical or psychological harm if it was born.

Moral "I find it very interesting that

the Government has actively invited comment on the Act," said DP MP for Umbilo and spokes-man on women's affairs Carole Charlewood.

"It demonstrates an open-mindedness despite the Government's traditional-ly conservative n:oral stance and its fear of the Roman Catholic and Afri-kaner sections."

Abortion Reform Action Group spokesman Chris Diamond said an estimat-ed, 200 000 women a year risked their lives by hav-ing illegal abortions.

And a gynaecologist at Sowe-to's Baragwanath Hospi-tal, Professor C van Gel-deren, estimated that between 10 and 20 women attended the hospital each day as a result of back-street abortions.

SA may :7' 11. '

ret

a Ortterra z 5 11,MWS:0

By NICCI YOUNG

THE Government is taking a new look at the controver-sial abortion issue, and this week invited com-ment on the 15-year-old Abortion and Sterilisation Act

Abortion:. time to reth4161 Ac f s.

Democratic Party spokesman 01 women's affairs MRS CAR LE CHARLEWOOD explains to VIEN HORLER why she' plat! to push for a review of South Mi-ca's Abortion and Sterilisatio!c ict by the parliamentary joint stald-

ing committee on health ;

The Act is 15 years old and tmes have changed. I think its time for a new look, and I believe a prb?osal through the Speaker of Parliament to the standing committee is the most streamlined way of going about it

"Abortion is an incredibly sensi-tive subject. Most people find the whole concept rather offensive. Per-sonally, I'm not happy at the idea of abortion on demand, but then I'm a . practising Roman Catholic.

"On the other hand, I'm also a public representative and I can't allow my own feelings to enter this.

"There is certainly an alarming number of backstreet abortions per-formed in this country, many of which result in hysterectomy or even death, and this is a serious worry.

"There is also the huge and grow• ing problem of street children — I believe many of them were unwant ed babies, were abused as childrei and then ran away to take to tie streets. This is not the future v.?. want for babies.

"I believe the whole matter is tied up with providing proper six education, including information on contraception, in schools.

"There is evidence that this leads to fewer teenage pregnancies, nut, up to now, the authorities have ab-solutely refused to allow sex edica-tion at schooL

"Abortion deals with the prcduct of lack of knowledge and it would seem a far better thing to have chil-dren being taught at primary. school level about sex than to have young girls rushing off for abortions.'

"And it would also be . necessary for parents to be counselled about

.11ey must realise that preven-tion is better than cure."

Public izsrigt5de, ment

Lion Act PRETORIA — The DepartMent of National Health and Popula-tion Development has invited comment on the Abortion and Sterilisation Act.

The department said in a news release; n Pretoria that • when the Ad''Was di-410z, Gov= ernment tEi 'opinion abortioni: request' conflict with the moral and ethical philosophy.' of life of. most South Africans. ' •

ConsequeStly provision for ,,abortiolis7.4utider exceptional circuntit.4.4.1y...:.i.

"Should . other need=,; have not :bein :.addl'.44d Act, for itiartion tions in ilicsiegir:d7raTayk mitted to this- dePirtiqi§o.V!-0::I:t.;:.•:-;

Letters.rshould .

to the Director-General, Private :*. Bag X63, Pretoria, 0001.

Government urged not A 1;.:

to rel x abortion ids - -3

Roman Catholic parishes throughou South Africa are petitioning the Govern ment not to relax its abortion laws.

The campaign has gathered momentun since Cardinal Owen McCann appealed ti Church members to make representation: to the Government, setting forth "th( wrongness of abortion and requesting i not be allowed in any circumstances".

The Government has invited represen tations from the public with a view tc changing the Abortion and Sterilisatioi Act of 1975.

Cardinal McCann said that, as it stood the Act forbade abortion unless tho woman had been raped, the baby was ab normal or a medical panel agreed tha having the baby would irreparably dam age the woman physically or mentally. –Staff Reporter.

Q

li - 411=1" 7-11

1992 11TEN

DUBLIN. — An Irish girl (14), who is preg-nant by a rapist, is trapped in a legal wrangle 'over Catholic Ireland's'constitutional ban on abortion.

Political up. rbir and a major morality row .sur-round a court's refusal to let the child have an abor-tion in Britain.

The schoolgirl, contem-plating suicide after being raped by the father of her best friend, was reported yesterday to have told a psychologist: "It is better to end it now than in nine -months' time." •

Abortion is illegal in Ireland so she sought one in Britain. But she was banned by the Dublin High Court from having the operation, triggering controversy in this con-servative and Roman Catholic country.

Tragedy This is a tragedy that

was just waiting to hap-pen," said one opposition deputy reflecting on a bit-terly divisive 1983 refer-endum which produced a constitutional amend-ment to protect the rights of the unborn child.

Monday's High Court decision provoked politi-cal debate with . opposi-tion deputies calling for the resignation of Attor-ney- General Hairy Whe-lehan and new Prinie Mi-nister Albert Reynolds under immense pressure to liberalise the constitut-ion.

The Catholic Church is still a major influence in Ireland where divorce is also illegal and you have to be 18 years old to buy a condom at a chemist.

After the convent-edu-cated girl was raped, her parents decided to ar-range an abortion in Brit-ain like at least 4 000 Irish women do every year.

They offered the Irish police genetic testing of , the foetal tissue for use as possible. evidence. That is when Mi. Whelehan be-came involved, issuing an injunction' just,as the girl was about to .have an abortion. • V::17‘ .5..

Justice olelan' Costello revealed tti't`tt the t ,irl had

said "SI; ed to kill herseltli .wing her- self doetitairs".

But 1401.1 ruled that he hacr,no :option under Irish law.:Afguing that the risk of CAir suicide "is much less and. of a differ-ent order'OT magnitude than the certainty that the life of the unborn will be terminated if the order is not made".

About '700 protesters demonstrated outside Parliament on Monday. One carried a placard say-ing "Rapists 1, Women

'0," another forecast "This issue will tear the country apart".

But leading anti-abor-

tion campaigner Mrs Ber nadette Bonner said: "Two wrongs_don't make a right and you don't kill a child fo•the crimes of the father.":.

The issue stirred strong . in

• feelings n a society full of stark contrasts between urban liberals and rural conservatives.

Within minutes of the High Court decision, one woman rang, a radio sta-tion to 'say. "I am ashamed. .I feel so angry I feel like changing my citi-zenship."

The Irish Times also wrote a forceful editorial calling the decision "a de-. scent into cruelty" and

• asking "With whit--are we now to coriipai•s our-selves? Ceausescu's • Ro-mania? The. Ayatollahs' Iran? Algeria? There are similarities." — Sapa-Reuter.

6. Recommended legislation

The Committee recommends that the current Act be repealed.

The main thrust of the changes introduced by the envisaged new Act should be as follows:

The Act should provide for abortion, on request of the woman, up to 14 weeks gestational age, and between 14 and 24 weeks under certain broadly specified conditions.

The current cumbersome, time-consuming and discriminatory procedures should be simplified. The requirement that two doctors should be consulted, should be removed. A wider range of health personnel should be trained and authorised to perform abortions, additional health facilities should be provided and existing ones should be improved in order to increase access to women in areas where there are fewer doctors, if any.

Counselling should be available to all women requesting abortion, but it should be non-directive. It should be non-mandatory, except in the case of minors.

The consent of the woman's partner or husband should not be mandatory. In the case of a minor, she should be advised to consult parents or responsible family members or friends, but abortion should not be denied if she does not choose to consult.

Statiitics should be collected by a central authority. The name and identity of the woman should not be passed on to the central statistics collection point.

(0 Any doctor or other health worker who has conscientious objections to taking part in the abortion procedure, should be free to recuse himself or herself. They must, however, refer the woman to others who are willing to take part in such procedure.

(g) The issues of- abortion and sterilisation should be clearly separated and should therefore not be dealt with in the same Act.

The Committee recommends accordingly.

S A NKOMO Chairperson.

Committee Rooms Parliament 29 June 1995.

Allow a orp parliame By ESTHER WAUGH

n n q0714pd, rei• ort urr es ips ,

cedures. . should be shu- POLMCAL CORRESPONDENT 53, NT. e" -r \;1)lified," the report said. e

The committee added that a wider range of health personnel should be trained and authoris -ed to perform abortions. Addi-tional health facilities should be provided and existing facilities should be provided for women in areas where there are few, if any doctors.

Although counselling should be available, it should not be compulsory except for minors.

'The consent of a woman's partner or husband should not be mandatory. In the case of a minor, she should be advised to consult parents or responsible family members or friends, but abortion should not be denied if she does not choose to consult .,' • the report said.

Names and identities of women undergoing abor-tions should not he. passed on to a central statistics , collectfon point, it Laid.

tfhe'report also proposed the scrapping of the re-qUirernent that two 'doctors be consulted before an abortion could be performed.

- ':The committee recommended that any doctor who had conscientious objections be free to recuse him-self. "They must, however, refer the woman to others who are willing to take part in such a procedure," the report said.

The issues of abortion and sterilisation should not be dealt with in the same law, the committee recom-mended.

The report is, however, some distance from being turned into legislation. This is the first step in a legislative procedure which includes debates in Par-liament, the compiling of legislation and then amend-ments recommended by Parliament.

• Cape Town — A report tabled by a parliamentary committee yes-terday recommends that women should be allowed to have abor-tions on demand up until the 14th week of pregnancy.

The Ad Hoc Select Commit -tee on Abortion and Sterilisation also recommended — after exten -sive public hearings — that the current Act regulating abortions be repealed. The "cumbersome, time-consuming and discrimina -

candela

rti *El (CITIZEN

T7.0

!

1 AUG

• —*-• -cr

By Brian Stunt CAPE TOWN. —'Ilse "right to life" is en-trenched in the Consti-tution, the National Party said yesterday in joining the list of orga-nisations condemning any attempt to allow unborn children to be aborted on demand

This follows the shock report of the Ad Hoc Sel-ect Committee on Abor-tion and Sterilisation, set up by Parliament last year to investigate the issue, advocating abortion on demand for both adults and children.

Neither the father of the child nor the parents of a pregnant teenager

would have any say in the matter, in terms of the re-port.

"lbe NP will use every possible legal steps to pre-vent the proposed abor-tion on demand, as pro-posed by the Parliamen-tary Committee," said NP health spokesmo, Dr Willem Odendaal.

Should the legislation not be blocked at an ear-lier stage, the NP will test its legality in the Consti-tutional Court.

"The right to life —even of unborn babies -- is enshrined in thq"Consti- tution. ;Atit

"There is no -justifica-tion for the murder of de-fenceless, unborn babies."

Dr Odendaal said the

report of the committee had no theological, moral or ethnical foundation.

Instead, it sought to create an "abtolute right" of an expectant women to

:i'abirogate the values : of marriage; motherhood and the family. -

He accused the ANC of "steamrolling" the report through the committee, leaving no time for minor-ity reports, and at the same time distorting the evidence in order to suit the committee's argu-ments.

It was disturbing that Health Minister Nkosaza-na Zuma had used Woman's Day last week to say that women should now "themselves decide" when they wished to end

pregnancy. Referring to existing

law, Dr Odendaal said HIV/AIDS had become known after the 1975 Abortion and Sterilisa-tion Act was approved.

It therefore needed to be reviewed and if necess-ary updated.

This also applied to those aspects of the Act relating to pregnancies among children under the age of 16 — there were cases now of child mothers under the age of 12 years.

The African Christian Democratic Party has also slammed the report.

"The majority of South Africans are opposed to abortion on demand," said ACDP - spokesman Ms Erleen van Eyk.

Islamic jurist Sheik A K Toffar called for the public to be heard. In a so-called . democratic country, the government had "a strange way of going about things".

Mrs Glenys Newbury, spokesman for Victims of Choice, said the report proposed to abrogate the most basic of all human rights, which was the right to life.

It was strange that the report refused men any role in decisions about the child before birth, yet mak,. it an offence for him of to intervene if an 4 . tried to injure the raine child after birth.

One problem it raised was that it allowed the horrors of child abuse be-fore birth, in a country in which too many children suffered abuse later in life.

"If you can kill your baby at one stage in its life, how can you possibly safeguard its tights lat-er?" asks Mrs Newbury.

Cab° get

18 A:r• ... .5j

reminds Marion E

tt!e Avs

v,01\01% health workers be trained to conduct

abortions and that resources be head of the Parliamentary #. improved to give women access to

e

Ad-hoc Committee on Abortion and Sterilisation, ANC MP Dr

Abe Nkomo, has predicted a tough battle in Cabinet over his report, which recommends abortion on demand up to 14 weeks

Should the report be adopted by Cabinet, corresponding legislation will be drawn up and piloted through Parliament by the Health Portfolio Committee. This will involve further extensive public consultation and open debate.

The Report on Abortion and Steril-isation has proposed new legislation for abortion, making it possible for women and girls to have abortions on request to up to 14 weeks, and, under certain conditions, up to 24 weeks. Such conditions would be worked out between the woman and her health worker, and could include the economic and social situation of the woman

The report recommends that it not be neccessary for a woman to get the consent of her partner, and that girls under 16 need not tell their parents, although it would be advisable.

It is also suggested that a range of

abortions, especially in areas where there are few doctors. Yet the report recommends that doctors or health workers who feel that they cannot conduct abortions for ethical reasons can refer cases elsewhere.

The report also suggests that sta-tistics on abortion be collected. Nkomo highlights in the report the difficulty of getting accurate and sci-entific information on abortion in South Africa, partly because of the past law forbidding abortion on demand and because of the stigma attached to abortions

The report recommends that a great deal of red tape, present in the 1975 Act, be scrapped.

In the report, Nkomo says that the recommendations were drawn up after the committee received 452 sub-missions. He said that it was unfortu-nate that the majority of the submis-sions were from well-resourced white people and that there were consider-ably fewer representations from black and poor people.

Nkomo said that he was suprised that opposition parties were trying to make mileage out of the debate.

Abortion on demand is accepted • y assembily CAPE TOWN — Recommendations that women be allowed abortion on demand until the 24th week of their pregnancy were accepfed by the NationgAs-sembly yesterday.

A report by the committee on Abortion:and Ster-ilisation was accepted by 208 votes to 101 after; a second vote was called. -

After emotional debate on the issue of abortion and the initial vote in which the report was accepted verbally, Willem Odendaal (NP) called for a division, saying members should vote on conscience. •

Odendaal said the NP would not accept the report. "The report is an alternative to birth control and is

in conflict with human rights," he said . The abortion issue should be decided by the Con-

stitutional Court. Acceptance of the report means that abortion leg-

islation can now be drafted. — Sapa. •

*Rom the report with reserva-tion on certain recom-mendations.

The Freedom Front and ACDP oppond i 4fr_ I report. la

Dr Come Murder (FF) said his party was "sorry that the Constitution re-cognises the right to life,

but no;; th; born". j I

The Rev Kenneth Me-shoe (ACDP) said• it was against the report because "it doesn't reflect the

Nivishes of the majority".

Acceptance of the re-port means that abortion legislation can now be drafted. — Sapa. -

Abortion

ssembly 1(e

. CI NATIONAL,- ASSEM-BLY. — - Recommen-dations that women be allowed • abortion on demand until the 24th week.::of " pregnancy were accepted by the National .. Assembly yesterday. .

The report by the, com-mittee . on Abortion and Sterilisation was accepted by 208 votes to 101 after a second vote was called.

After emotional debate on the issue of • abortion and the initial vote in which the report was ac-cepted •lerbally, Mr Wil-lem Odendaal (NP) called for a .division, . saying members shimld vote on conscience. . •

In a declaration of vote on the measure, Mr Odendaal said the NP would not accept the re-port.

"The report is an alter-native to birth control and is in conflict with human rights."

The abortion issue should be decided on by the Constitutional Court.

"We are not asking members, tpiMS;r9N.I11/ 4ubstnnce ot,t/tei report.

Cape Town — Recommendations that women be allowed abortion on demand until the 24th week of pregnancy were accepted by the National Assembly yesterday.

The report by the committee on abortion and sterilisation was accepted by 208 votes to 101 after a second vote was called.

After emotional debate on the issue of abortion and the initial vote in which the report was accepted verbally, Willem Odendaal (NP) called for a division saying members should vote on conscience.

In a declaration of vote on the measure, Odendaal said the NP would not accept the report: "The report is an alternative to birth control and is in conflict with human rights."

ANC chief whip Arnold Stofile said in accepting the report: 'We are not asking members to vote on the substance of the report. The substance will be debated when the time arrives."

Joe Matthews (IFP) called for a vote of conscience because the party was divided on the issue, while Michael Ellis (DP) said his party endorsed the report with reservation on certain recommendations.

The Freedom Front and ACDP opposed the measure.

Coyne Mulder (FF) said his party was "sorry that the constitution recognises the right to life, but not the lives of unborn".

The Rev Kenneth Meshoe (ACDP) said the party was against the report because "it doesn't reflect the wishes of the majority".

Acceptance of the report means that abortion legislatior can now be drafted. — Sapa.

* *44

The substance will be de-bated when the time arri-ves," ANC Chief Whip the Rev Arnold Stofile, said in accepting the re-port.

Mr Joe Mathews (IFP)

called for a vote of con-science because the party was divided on the issue. Mr Michael Ellis (DP) said his party endorsed

TOE 14 Ab E 2

THE general assembly of the Presbyterian Church of Southern Africa will ask the gov-ernment not to legalise abortion on demand, but to alter existing legislation to enable

women to get abortions in special circum-stances.

In terms of a decision taken at the.assembly in Atteridgeville, Pretoria yesterday, the church "reaffirms its belief in the sanctity of life and requests the state to modify the existing Act, so that the treatment women receive in seek-ing abortion ... does not add to their humilia-tion"

A motion favouring legalised abortion and the provision of abor-tion clinics was defeated by a large majority.

The assembly will also ask the state to examine the issues of domestic violence and marital rape, and to make it easier for women and their chil-dren to gain protection.

In presenting his doc-trine report, the Rev Douglas Bax expressed concern about the scrapping of Ascension Day as a public holiday.

He urged pastors to emphasise the ascension of Jesus Christ annually as it was as important tenet of the reformed faith. — Sapa.

2

on le

DIE Metodistekerk het sy standpunt verdedig dat vroue deur wetgewing toe-gelaat moet word om self oor aborsie op aanvraag te besluit. Afgesien daarvan bly die kerk gekant teen aborsie.

Dr. Stanley Mogoba, voorsittende bis-kop van die Metodistekerk, het in 'n on-derhoud aan Beeld gese die besluit wat op die jaarvergadering van die kerk ge-neem is, is gedoen na indringende de-bat.

"Daar was uiteraard wyduiteenlo-pende menings, maar ons het bevind die kwessie oor aborsie is baie kom-pleks. Ons wou dit egter duidelik stel dat, weens die heiligheid van die lewe, moet geen kerk gesien word dat hy aborsie steun nie.

"Ons het egter ook bevind daar is geen eenstemmigheid onder teolo6 en medici oor knelvrae soos wanner lewe weridik begin nie.

"Die konferensie het gevoel dit moet

ELI) Euge Kerksakeverslaggewer

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11595 duidelik gestel word dat 'ons nie in 'n perfekte wereld lewe nie'.

"Die kerk moet nooit gesien word dat hy 'n standpunt inneem wat mense ver-werp wat in sto 'n ongelukkige posisie verkeer en berading nodig het nie.

"Ons benadering is dus, hoewel ons aborsie verwerp, ons bereid moet wees om medelewend en pastoraal te wees teenoor mense wat in sulke situasies is.

"Ons het ook besluit wat ook al die oorwegings in s6 'n situasie is, die be-sluite nooit net tot voordeel van die moeder eerder as die kind moet wees nie. 'n Gebalanseerde benadering is no-dig.

"Ons moet egter ook simpatiek wees teenoor die moeder wat vasgevang is in die ongelukkige toedrag van sake."

Biskop Mogoba het ontken daar was enige politieke druk op die kerk om die standpunt in te neem. "Dit is waarom ons gese het geen politieke party het die morele reg nie om sy lede dit te onts6 om volgens hul eie gewetens hieroor te besluit. Dit geld ook dokters en ver-pleegsters."

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