Abortion
Right to Life of Alger County is an organization of diverse and caring people united to protect the precious gift of innocent human life from fertilization to natural death. Abortion is any induced procedure performed with the sole and willful intent to cause the death of the unborn child. Therefore, Right to Life is opposed to abortion in any form.

This position does not oppose medical treatment to save the life of the mother which may result in the unintended death of the child. The unintended death of the child is not to be construed as abortion. When the life of the mother is in danger, many times a doctor can treat both the mother and the unborn child separately. Because of medical advances, it is rare that the child's life cannot be also saved.

Before the 1973 U.S. Supreme Court decisions legalizing all abortions, the Michigan statutes governing abortion provided an exception for the life of the mother.

Abortion is not the answer to a pregnancy which is the result of sexual assault. Right to Life abhors the violence of rape and the violation of incest; but recognizes that caring for the victims can not justify the killing of the innocent child. Abortion merely allows society to forget about the acts of rape and incest and pretend that justice has been done, while often the perpetrator is protected from the crime. Often the woman is left alone to deal with the emotions of assault and abortion.

A human being once conceived has the innate right to life regardless of disabilities or gender. Right to Life of Michigan opposes the conception of a child for the purpose of the harvesting of tissues or medical experimentation regardless of any benefit to other members of society.

It is absolutely indisputable that the life within the womb is a unique human being. To say that this irreplaceable life can be deliberately destroyed for any reason denies the intrinsic humanity of the unborn.

Rape and Incest
Abortion is not the answer to a pregnancy which is the result of sexual assault. When a woman is raped and becomes pregnant, the woman and unborn child are the victims. Using abortion to end a crisis pregnancy does nothing to alleviate the rape. It merely allows society to forget about the rape and pretend that justice has been done, leaving the woman to deal with the emotions of the assault and abortion often alone.

In the case of incest, abortion actually protects the perpetrator of the crime by concealing the incestuous act. Incest represents a family situation where help is needed.

When the life of the mother is in danger, many times a doctor can treat both the mother and unborn child separately. Because of medical advances, it is rare that the child's life cannot also be saved. In those rare cases, the intent is not to kill the child but to try to save both lives if medically possible. Before the 1973 U.S. Supreme Court decisions legalizing all abortions, the standard abortion law, including Michigan's, had an exception for the life of the mother.

It is absolutely indisputable that the life within the womb is a unique human being. To say that this irreplaceable life can be deliberately destroyed for any reason denies the intrinsic humanity of the unborn.

Adoption
In the interest of protecting human life and offering women in crisis pregnancy situations viable alternatives to abortion, Right to Life of Alger County fully supports the option of adoption. In supporting this, we realize that adoption will not be the choice of every woman facing a crisis pregnancy, but it is a choice that should be available in her decision making.

While there is a surplus of families waiting several years to adopt a child into their home, there are women today being convinced that abortion or child rearing are their only choices. It is important that women in this crisis situation be presented with the life giving choice of adoption and to be informed of the resources available to them.

In every adoption situation, there are three primary parties involved: the child, birth parents and adoptive parents. We recognize and wish to emphasize that the needs and special interests of each of these parties should be given utmost consideration. We also wish to reaffirm and support the secondary parties to adoption: adoption agencies, government institutions, abortion alternative centers, and other supportive organizations.

Our efforts to promote adoption will be directed in three major areas: education, procedural and legal improvements, and enhancing maternal and adoption support services.

Euthanasia
Right to Life of Alger County opposes all attempts to legalize or condone euthanasia. While once commonly understood as "mercy killing," the term "euthanasia" now encompasses acts from lethal injection, to "assisting" in suicide, to withholding basic levels of care from non-terminal patients. In all cases of euthanasia, the action or omission is expressly intended to cause the death of a person.

By contrast, Right to Life of Alger County supports the tradition which allows persons suffering from a terminal illness to die naturally. Under this centuries-old ethic, patients are not obligated to use extraordinary or heroic medical treatment that would only prolong the dying process. Ordinary care and treatment should be provided to all patients to sustain their daily needs and comfort. When a person has clearly reached their "last days," the focus of medical treatment may be switched from curing to caring, but never to killing.

In the name of true human dignity, we commend those in the medical profession who have committed themselves to advancing pain and symptom management and hospice care. Real compassion for the dying comes through meeting all their needs, physical, emotional, and spiritual. The goal must be to eliminate suffering, not the persons who suffer.

he following is a review of some of the major denominations and their positions and activities on abortion and related issues. Some are based on official church documents and some are based on observable activities and statements of some church leaders.

It should be noted that prior to the 1960s virtually all religious denominations in America opposed the legalization of abortion and considered abortion except to save the life of the mother as a grievous sin.

While some denominations may have a strong position one way or the other on the abortion issue, individual pastors and regional church bodies may have an entirely different position. Some pastors and congregations in pro-abortion denominations are staunchly pro-life. Almost all denominations listed have independent, quasi-independent, or internal pro-life groups which work within their denomination’s structure to develop or strengthen its pro-life position.

As a result of the dedicated work by denominational pro-life groups and growing pressure from grassroots congregations, virtually all denominations who still espouse a pro-abortion position are inching slowly toward a more "pro-life" position. This office is not aware of a single denomination that has moved toward the pro-abortion side in the last 15 years.

The Roman Catholic Church

has continuously and steadfastly opposed the legalization of abortion and has supported virtually all meaningful pro-life legislation and public policies. The bishops have testified before Congress on numerous occasions pleading for restoration of respect for all human life. The National Conference of Catholic Bishops has prepared several pastoral letters clearly defining the Catholic Church’s pro-life position. Most dioceses have active respect life offices and parish pro-life committees.

Many dioceses are beginning to establish Project Rachel programs to assist women (and men) who are recovering from postabortion syndrome. And a large number of dioceses also maintain hotlines and provide services to help women with problem pregnancies.

The Lutheran Church -- Missouri Synod (LCMS)

has passed a series of resolutions beginning in 1971 opposing abortion on demand and supporting the restoration of legal protection to the unborn child. It has urged all agencies of the LCMS to "continue to give testimony to its pro-life stance to all levels of government in the U.S." The LCMS has called for development of pro-life educational material for all age levels. The LCMS has vehemently opposed the so-called "Freedom of Choice Act" (FOCA) and strenuously supported the Partial-Birth Abortion Ban Act (PBA Ban Act.)

The Southern Baptist Convention

initially called for legislation in 1971 that would allow for the possibility of abortions under such conditions as rape, incest, clear evidence of severe to fetal deformity, and carefully ascertained evidence of the likelihood of damage to the emotional, mental, and physical health of the mother. In 1976, the convention changed its position to oppose abortions used as a means of birth control. In 1980, the convention strengthened its position by supporting legislation and/or a constitutional amendment prohibiting abortion except to save the life of the mother. In recent years the Southern Baptist Convention has taken an active leadership role in supporting pro-life legislation, including backing the PBA Ban Act and opposing FOCA and other pro-abortion measures. The convention has also developed a broad range of pro-life educational material for all levels, including a comprehensive pro-life Sunday school curricula and materials for Sanctity of Life Sunday in January.

American Baptist Churches

leaves abortion policy to local churches and individuals. A resolution adopted in 1988, updated in 1994 and accepted as current policy, "acknowledges diversity of ... convictions within our fellowship," making no distinction between those who believe that human life begins at conception (with the consequence that abortion is immoral), and those who believe it can be morally acceptable based on "compassion and justice." This relativism gives no protection to the unborn child, and little guidance to women and men who must live with the consequences of their choice.

Presbyterian Church in America (PCA)

"has taken a very strong pro-life position, believing that the unborn child is a human being whom God is creating." The position paper of 1978, which is also accepted as the current position, expresses a clear understanding of the sanctity of human life. "Abortion is the intentional killing of an unborn child between conception and birth. ... Scripture leaves no doubt about the continuity of personhood that includes the unborn child, and therefore, under the Sixth Commandment, prohibits shedding innocent blood." At the 1996 General Assembly, PCA strongly condemned partial-birth abortions "as a murderous and horrifying practice and a grave offense against almighty God," and petitioned the President and Congress "to act in accord with this Biblical standard."

The Presbyterian Church (USA)

historically opposed abortion. As recently as 1965, it said, "The fetus is a human life to be protected by the criminal law from the moment when the ovum is fertilized ... As Christians, we believe that this should not be an individual decision on the part of the physician and the couple. ..." In 1970 the PCUSA issued a study report which regarded abortion as help for unwanted pregnancies and in 1972 language regarding "personal choice" and "responsible decision" regarding abortion began to appear in church documents.

In 1983, the PCUSA General Assembly adopted a policy which affirmed abortion as a "stewardship responsibility." PCUSA today actively supports the Religious Coalition for Reproductive Choice (RCRC, formerly known as the Religious Coalition for Abortion Rights, or RCAR). In 1992, after restudying the issue, the General Assembly adopted a new policy which states that "there is a basis in our tradition not only for a woman’s difficult choice for abortion, but also for the preservation of the lives of the unborn because they are human beings made in God’s image." In 1997, the PCUSA broke with other pro-abortion churches to become the first major mainline denomination to take a position expressing "grave moral concern" about partial-birth abortions.

The United Methodist Church

began in the early 1970s to view abortion as a "choice". The United Methodist position in favor of abortion has been so strong that two of its institutions helped organize and affiliate with the Religious Coalition for Abortion Rights. For many years RCAR used office space in the United Methodist Building which is located across the street from the U.S. Supreme Court. In both 1996 and 1997 the United Methodist Church publicly supported President Clinton’s veto of the Partial-Birth Abortion Ban Act. While the 1996 United Methodist Church’s Book of Discipline still maintains a strong pro-abortion position, it now includes wording recognizing the "sanctity of unborn human life." It further states, "We cannot affirm abortion as an acceptable means of birth control and we unconditionally reject it as a means of gender selection."

The Episcopal Church

as late as 1958 held a strong pro-life position, stating, "Abortion and infanticide are to be condemned." In 1967, the 62nd General Convention of the Episcopal Church supported abortion law "reform," to permit the "termination of pregnancy" for reasons of life, rape, incest, fetal deformity, or physical or mental health of the mother. In 1982, the 66th General Convention condemned the use of abortion as a means of gender selection and non-serious abnormalities.

By 1988, the 69th General Convention had developed a position that stated, "All human life is sacred. Hence it is sacred from its inception until death." The statement goes on to call for church programs to assist women with problem pregnancies and to emphasize the seriousness of the abortion decision. In 1994, the 71st General Convention expressed "unequivocal opposition to any ... action ... that [would] abridge the right of a woman to reach an informed decision about the termination of her pregnancy, or that would limit the access of a woman to a safe means of acting upon her decision." In 1997, at the 72nd General Convention, the delegates approved a resolution that did not condemn partial-birth abortions but expressed grave concerns about the procedure, "except in extreme situtions."

The Evangelical Lutheran of Church in America (ELCA)

is a union of three smaller Lutheran denominations which merged in 1988. Each had different views on on abortion. In 1990, the ELCA adopted a statement that accepts abortion but only as a "last resort" in the most extreme circumstances. The statement goes on to say that it opposes abortion ist except in the cases of "clear threat to the life of the woman", "extreme fetal abnormality" incompatible with life, and in cases of rape and incest. Beyond these cases "this church neither supports nor opposes" other abortion-restricting legislation. At the ELCA's 1997 convention, a resolution to restrict ELCA funding of abortions to the three cases stated above was rejected 70%-30%. The ELCA funds elective abortions in the church’s health care coverage for pastors and professional church workers, and some Lutheran-affiliated hospital perform elective abortions.

Independent Bible Churches and Evangelical Churches

have usually maintained a pro-life position based on biblical teaching. Since these churches are not part of formal associations or structures, they do not have denominational statements or resolutions on the abortion issue. But the great majority would support pro-life legislation and oppose continued abortion on demand.