Posted by: adventlife | August 24, 2017



A Summary of Pro-life and Pro-choice Arguments

Dispersed throughout this report there is a large number of arguments utilized on behalf of both the pro-life and the pro-choice position on abortion. The material that follows was generated in response to such arguments and it might be of help in determining the moral strength or weakness of our attitude towards the practice of abortion.

Argument: We cannot pinpoint the precise moment human life begins.
Counter Argument: If we don’t know the precise moment human life begins, then we should err on the side of caution.

A: Jesus died to restore our freedom.
C: Yes, but not freedom to kill the innocent. He died to make us free from sin!

A: Christ valued choice over life.
C: Jesus Christ chose to sacrifice his own life for the benefit of others. Women who abort choose to sacrifice the life of others for their own convenience.

A: A victim of rape or incest should be free to choose abortion.
C: If society lets the rapist live, then the innocent baby should be allowed to live as well. Letting the guilty go free while killing the innocent is a travesty of justice.

A: The Bible is silent on abortion.
C: The Bible is also silent about slavery, polygamy, and genocide. Nevertheless, it is not silent about the killing of innocent human beings, nor is it silent about the shedding of innocent blood.

A: Ellen White is silent on abortion.
C: Ellen White stated that neglecting the health of the pregnant woman is almost equivalent to murdering the unborn baby. If she condemned the almost killing of the baby, would she condone the actual killing of the same?

A: The unborn is not entitled to personhood.
C: Before the American Civil War slaves were not entitled to personhood either, but they were definitely human. In Nazi Germany, Gypsies, Jews, the handicapped, the sick, and the non-productive members of the human race were also legally deprived of personhood.

A: Population control demands the sacrifice of the unborn under certain conditions.
C: It is a shame that this argument is made in the richest country of the world. Killing human beings because there are too many of us is morally abhorrent.

A: The majority of Americans approve of therapeutic abortions.
C: Abortion is no therapy for the unborn baby, and it is no therapy for the pregnant woman either.

A: It is cheaper to provide abortion services to the poor than providing welfare for the pregnant woman after birth.
C: Reducing the welfare benefits to women would be a more humane solution than killing the most vulnerable members of the human race.

A: Abortion will secure the affection of the woman’s boyfriend or husband.
C: Experience has demonstrated the opposite effect. Abortion has the tendency to accelerate the dissolution of relationships between lovers.

A: The legalization of abortion insures that every child is wanted and loved.
C: Statistics have demonstrated that child abuse has increased since the legalization of abortion.

A: Abortion is biblically justified because the unborn have not developed the “power to think and to do” which represents the “image of God” according to E.G. White.
C: The image of God is more than just merely the “power to think and to do.” It is the power to do God’s will. Without this, human beings develop the image of the evil one, who has been a “murderer from the beginning.”

A: Women deserve to be free from unwanted pregnancies.
C: The sexual freedom promised by feminists is a mirage. Abortion is quite often followed by side effects, including guilt, depression, and emotional detachment from any other wanted children the woman may have.

A: There is nothing wrong with abortion, since nature causes spontaneous abortions quite often in the case of serious physical deformities in the fetus.
C: It is morally wrong to imitate nature. Nature kills through tornados, earthquakes, and floods, but people who kill end in jail or the electric chair.

A: The Bible states that “there is a time to kill.”
C: Yes, the Bible condones the death penalty, but it condemns the “shedding of innocent blood.” The Bible does not say this, but there is also a time to sit on the electric chair.

A: The abortion of defective fetuses is prudent, since anencephalic babies, for example, are likely to die soon after birth.
C: The role of physicians is to prolong the life of their patients. Killing people simply because they are going to die anyway is morally unacceptable.

A: An unwanted pregnancy sometimes affects the mental health of women.
C: Mental depression can’t justify the killing of innocent babies. Giving the unwanted baby for adoption is much better than killing it. Nine months of inconvenience cannot balance the guilt of having deprived the baby of life.

A: An unwanted pregnancy may threaten the lifestyle of the pregnant woman.
C. A temporary disruption of a woman’s lifestyle cannot be compared with the total, permanent, and irreversible deprivation of the baby’s life. Adoption is always a better option for unwanted babies.

A: Women should have a right to have total control over their own bodies.
C: The Bible states that God is the rightful owner of our bodies.

A: Functional human life should have priority over potential human life.
C: Was the life of baby Jesus before his birth functional of merely potential human life?

A: Unwanted babies might be better off dead than be subjected to neglect, suffering, and abuse.
C: Can fallible human beings predict with any degree of certainty the future life of an unborn baby?

A: A minor should not be required to carry her pregnancy to term.
C: The Bible states that children should not be put to death for the sins of the parents. If someone needs to die, it should be the man who impregnated the minor.

A: No woman becomes pregnant with the purpose of having an abortion.
C: True! Nevertheless, the abortion is the result of an intentional decision to take the life of an innocent human being.

A: It is unchristian to exhibit a judgmental attitude towards women who are considering the abortion alternative.
C: Would it be also wrong to try to dissuade somebody planning to steal, rape, or sexually abuse a child?

A: It would be unchristian to manifest a condemnatory attitude towards women who had an abortion.
C: Women who have had an abortion need God’s forgiveness. How can these women seek God’s forgiveness, if we justify abortion?

A: Christians need to hold in high esteem the personal autonomy of pregnant women seeking abortion.
C: Autonomy means self rule, and it reflects a godless, humanistic philosophy. Christians recognize that they are subject to God’s rule, to whom they will one day have to give an account for their actions.

A: For a victim of rape, a live baby is a constant reminder of the violent act perpetrated against her.
C: Yes, and a dead baby will be a constant reminder of the violence she exhibited towards her own child. Giving the baby for adoption is a much better option.

A: Jesus did approve abortion when he stated that it would have been better for Judas if he had never been born.
C: Yes! The problem is that human beings do not have a crystal ball to determine the future of a developing baby.

A: Abortion is sometimes the best alternative for a pregnant woman.
C: Death cannot be the best alternative for the baby. For the woman, adoption is always a better alternative than abortion.

A: Nine months is a long time for a woman who is not ready to be a mother.
C: A lifetime of regret and guilt is much longer.

A: Pregnant women are entitled to freedom of choice.
C: Of course, and that choice should be life. The Bible states that wrong choices are accompanied by a curse: “I set before you today life and prosperity, death and destruction. . . .This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live”[1]

A: Abortion is necessary because our planet is already overcrowded.
C: If that is the case, then how about killing the criminals instead of killing the innocents?

A: Interference with a woman’s plan to opt for an abortion is an infringement of her personal freedom.
C: Would trying to prevent a rape, burglary, or murder also be an infringement of the personal freedom of criminals?

A: Those citing the Psalms in defense of the unborn should remember that that portion of the Bible is mere poetry.
C: Does this imply that Jesus made a big mistake when he quoted the Psalms in his discussion with the Pharisees and Sadducees about theological issues?

A: Jesus died in order to preserve our freedom of choice.
C: Did he also die to preserve our freedom to rape, abuse, steal, and murder?

A: The health of the pregnant woman should not be ignored when considering the advisability of an abortion.
C: Yes, provided the health and life of the baby is given equal consideration.

A: A healthy family relationship should be taken into account when deciding about abortion.
C: How can killing a member of the family contribute to the healthy family relationship?

A: Catholics are opposed to abortion because they believe in the immortality of the human soul.
C: James White and the early SDA pioneers did not believe in the immortality of the human soul, yet they condemned the practice of abortion in the strongest terms.

A: Women should be free to have an abortion at least in the first trimester of pregnancy.
C: Most abortions are performed when there is a beating heart pumping blood through the baby’s body. Abortion is a bloody business.

A: A fetus can’t be equated with a real human being.
C: It has feet, hands, a face, and it sucks its thumb. If it is not human, then what is it? An animal? Animals are those who engage in the killing of these creatures for a profit!

A: Some feminists warn pro-lifers: “Get your hands off my body.”
C: Pro-lifers answer: “And you get off your hands off the baby’s body.”

A: Only women have been granted the ability to become pregnant, and they should be the ones making decision related to abortion.
C: It was a group of nine male judges who decided to deprive the unborn of personhood. Men should have the right to undo the damage they have done.

A: Many biblical scholars believe that Exodus 21:22-25 supports the belief that the value of the fetus is not equal to that of the mother.
C: Biblical scholars also agree that in those times the value of a slave was not on par with that of their masters.

A: Babies become alive when they take their first breath after birth.
C: Fish do not breathe either, yet they are definitely alive.

A: The church should not compel women to carry their pregnancy to term.
C: The church has no legal power to force women to carry their pregnancy to term, but they do have the moral duty to offer guidance on this matter.

A: Adventists should give priority to other moral issues, like poverty, hunger, and health.
C: The abundance of food and healthcare can do no good to a dead baby.

A: The most important commandment of the Decalogue is the one dealing with the Sabbath rest, because it will determine the final destiny of human beings.
C: Did Jesus say that? Didn’t he rather say that the eternal destiny of human being will be determined by the way we treat “the least of these”?

A: SDA hospitals do not provide elective abortions.
C: Wrong! Several hospitals owned by the SDA Church have been providing elective abortions, one of them even before the U.S. Congress legalized the practice, and one of them recently was described by a General Conference official as an “abortion mill.”

A: Adventists have opted to avoid both extremes on the issue of abortion, and decided to keep the middle ground attitude.
C: The SDA “middle ground attitude” results in thousand of totally dead innocent babies.

A: Aren’t women entitled to privacy under the U.S. Constitution?
C: The right to take the life of an innocent human being is nowhere to be found in the U.S. Constitution.

A: The decision to sacrifice an unborn life should be made only when it is the best way to make a troubled life tolerable.
C: Tolerable for whom? The pregnant woman or the unborn baby? Why not both? Adoption benefits the pregnant woman unable to raise a child, the baby, and the adoptive parents.

A: There is no intrinsic right to life by a potential human being.
C: Does size determine the moral value of a human being? Is a giant worth more in God’s eyes than a pigmy? Was baby Jesus merely a potential human being before his birth?

A: We don’t know the precise moment human life begins.
C: Then we should err on the side of caution. If you are driving on a foggy night and see something on the road that looks like it might be a human being, you stop and investigate instead of running it over.

A: The moral value of a fetus is in direct relationship to the degree of its development.
C: Did the moral value of baby Jesus start from zero at conception and then increased in size with the passage of time?

A: Both Job and Jeremiah wished they had been aborted, thus approving of the practice of abortion.
C: No biblical scholar has ever suggested that the lives of these men were a mistake. Depressed individuals may wish to be dead, but we don’t kill them. The mental state of a pregnant woman should not be relied upon in deciding what is best for her and her unborn baby.

A: Human life does not begin at conception. It began with Adam and Eve.
C: True, human life began with Adam and Eve. Nevertheless the life of each individual begins with fertilization.

A: Murder is not the appropriate word for describing the abortion of an embryo.
C: Altering the name of depriving a human being of life does not make it right.

A: Potential things are less valuable than actual things. A potential election winner does not have the same rights as an actual election winner.
C: We are not discussing political rights, but the right to life all human being are entitled to regardless of size, stage of development, or place of residence.

A: Some experts have estimated that 56 percent of all embryos spontaneously abort, usually due to the presence of some abnormality in them.
C: Society can’t sue nature for its alleged crimes against humanity, but it can sue those members of the human race who engage in criminal activity.

A: In the case of rape, abortion is a reasonable response.
C: The right response would be to punish the rapist, instead of executing one of the innocent victims of rape.

A: Society should forbid only elective abortions, and not those resulting from rape or incest.
C: All abortions are elective. A pregnant woman is free to elect adoption instead of death for the baby.

A: The church should stay away from controversial issues like abortion.
C: Smoking and Sabbath keeping are controversial issues. Should Adventists stop preaching and teaching about those controversial issues as well?

A: Women should be free to choose abortion if they so desire.
C: Should we add that man should be free to rape, abuse, and steal?

A: Abortion seems like a wise solution to the large number of unwanted pregnancies.
C: Hitler also thought that killing a certain group of human being was a wise solution to the Nazi German problem.

A: Society cannot ignore the quality of life of the pregnant woman.
C: Is quality of life more important than life itself? If your life is in mortal danger, do you care whether you have one or two cars in your driveway?

A: Abortion frees many unborn from a life of poverty, misery, and abuse.
C: Depression and suicide are rather uncommon among the poor and the handicapped.

A: Because of the predicted persecution towards the members of the remnant church, Adventists highly value personal freedom.
C: Freedom from persecution includes the unborn’s freedom from execution by abortionists who profit from their immoral business.

A: I find the pro-life case less than compelling.
C: Would you change your mind if you were the one doomed to die?

A: A minor is not ready to become a mother.
C: The unborn baby is not ready to become an abortion victim either.

A: The church has no right to usurp the role of the Holy Spirit by preaching against abortion.
C: Are God’s ministers of the Gospel usurping the role of the Holy Spirit when they preach against sin?

A: Abortion is the right response to a violent act.
C: One crime does not justify the commission of another crime against an innocent human being.

A: A rape victim will never be able to forget the violent act perpetrated against her.
C: It will be harder for her to forget the violent act against her own baby in which she was a willing participant.

A: Rape is a cruel act, but as Christians we must be willing to forgive the rapist for whom Jesus died also.
C: Yes, and we must let the baby live as well, more so because it has done no wrong.

A: Truth is progressive. Adventists pioneers were pro-life, but now the church has decided that the time was ripe for embracing the pro-choice position on abortion.
A: There seems to exist a disconnect between the church who encouraged young draftees to refuse to bear arms in self defense in times of war, and the current church which justifies the killing of the most innocent members of humanity.

A: Abortion must be seen as a lesser evil than raising an unwanted child.
C: Giving the child for adoption avoid both of these undesirable alternatives.

A: Jan Paulsen, the president of the General Conference has unequivocally stated that the Adventist church is pro-life.

C: Words must have a specific meaning. Redefining pro-life on pro-choice terms creates only confusion. The official SDA “Guidelines on Abortion” attempts to embrace both the pro-life and pro-choice position on abortion, thus rendering the document irrelevant.

A: Anencephalic babies could be valuable sources of organs for transplantation to patients who otherwise are doomed to die.
C: Yes, but killing one human being in order to save the life of another is morally abhorrent. Besides, if such babies are in fact dead, why do physicians instruct nurses to keep them alive until the harvesting of organs have been secured?

A: If a fetus is genetically human, so is every unfertilized egg in the body of a nun as well.
C: A DNA analysis would reveal that the unfertilized egg in the body of a nun bears the same genetic markers as any other cell in her body. This is not true about the fetus.

A: The unborn do not possess self-consciousness; therefore, they have no intrinsic right to life.
C: If that is the case, then perhaps society should legalize the killing of the newborn, the comatose, the senile, and those who are asleep.

A: Redefining death as the absence of higher brain activity would provide an ample supply of human organs for transplantation.
C: Does issuing a death certificate for a comatose patient or anencephalic baby make them dead? If they are already dead, why the need to kill them? Someone who is really dead, is ready for burial. Would society condone the burial of human beings who are still breathing?

A: The right to life protected by the Declaration of Independence does not include the unborn.
C: Neither does it include women or children. It names “men” only.

A: The Fourteenth Amendment to the Constitution protects the life of U.S. citizens, and the unborn are not citizens of the U.S.
C: Does this mean that we are free to take the life of immigrants who have not become citizens yet?

A: Adventists have a tradition of defending our religious freedom to worship according to our conscience. It follows that we should stand behind women’s freedom of choice.
C: How about the rapists’ right to choose? Should there be a limit to free choice?

A: Abortion is a lesser evil than a life of poverty, neglect, and abuse.
C: Wrong! Giving the baby for adoption is a better option for the baby.

A: The official pro-choice position of the church accurately reflects the current general attitude of Adventists toward the issue of abortion.
C: Wrong! The final result of my investigation (see Chapter XIII of my “Pro-life to Pro-choice” book) indicates the opposite. Two thirds of those who have expressed their opinions in the leading SDA publications between 1970 and 2006 seem to belong in the pro-life group, and only one third in the pro-choice category.

[1] Deut. 30:19.


  1. How in the world does Exodus 21:22-25 allow for abortion? Just the opposite is true. Look at it:
    Exodus 21:22
    “If men struggle with each other and strike a woman with child so that she gives birth prematurely, yet there is no injury, he shall surely be fined as the woman’s husband may demand of him, and he shall pay as the judges decide. … Exodus 21:23
    But if there is any further injury, then you shall appoint as a penalty life for life,
    Life for life means if the baby is killed the man shall be killed.

    • I believe that the NIV translators had the correct interpretation of this text which pro-abortionists used to justify murder.


  2. Argument: We cannot pinpoint the precise moment human life begins.
    Counter Argument: If we don’t know the precise moment human life begins, then we should err on the side of caution.
    Better Counter Argument: If we could know for sure that the human being was alive would it be wrong to abort it? If a 4-6 week old embryo is discovered to be growing within the mother doesn’t that remove any doubts as to whether the precise moment when human life began has long since past? And since abortions are never performed on a 1 second old zygote what’s the point of the statement in the first place?

    • Excellent! Unfortunately I had no access to your better answer when I was writing the book from which I copied this section.


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