Exceptions

In Part One, I drew some conclusions about pre-born human life:

(1) At about the tenth week after conception, when brain waves, direct blood-cell production,

increased bone formation, and respiratory activity are all present, it is justified to conclude that

a human being is present, not just the components of a human being.

(2) The observance of those characteristics does not mean that the presence of a human being

can be ruled out earlier in the pregnancy.

(3) Natural conception should be understood as a possible sign of divine intent to bring forth

a child or children.

(4) Barring some exceptional circumstances, implantation should be understood as a sign of

divine intent to bring forth a child or children.

These considerations settle the moral question about abortion almost all the time. Here in Part Two,

I will examine fur exceptional situations in which abortions are considered - situations in which factors

besides the personhood of the individual in the womb are a large factor in the moral equation.

CASES OF ECTOPIC PREGNANCY OR OTHER DIRECT ENDANGERMENT

OF THE PHYSICAL LIFE OF THE MOTHER

In cases where an ectopic pregnancy is diagnosed, and the blastocyst has been implanted in an

improper position, such as in one of the Fallopian tubes, a typical expectation is that if nothing is done,

the result will be the death of the pre-born individual, and endangerment to the life of the mother.

An ectopic pregnancy lacks a sustainable biocontinuum. Whether intervention is attempted or not,

the pre-born individual will die.

It could be said that this doe not take cases of misdiagnosis and miracles into consideration.

That is true. The same is also true for many other situations in medicine which, despite a lack of

absolute certainty, demand that a decision be made based on appearances and estimates of the probable consequences
of action or inaction.

Abortion is permissible in the case of ectopic pregnancies, as the least harmful of two options. That is, it is better to end
one life, via an abortion, than to let two lives end by doing nothing. However, particular care ought to be taken to ensure
that the diagnosis of ectopic pregnancy is accurate. The same principle may be invoked in other cases of direct physical
endangerment of the mother's life. Also, in some cases of endangerment to the mother's life, it is feasible that the
individual in the womb may reach a stage of viability. When medically advisable, the option of sustaining the pregnancy to
that stage, and then relieving the endangerment via birth (typically by Caesarean section) - attempting to preserve both
lives with a reasonable chance of success - is preferable to abortion.

CASES OF "FETAL REDUCTION"

Occasionally, and especially when fertility-drugs have been taken, a woman may become pregnant with more individuals
in her womb than she has the physical ability to sustain to childbirth. Although some mothers have given birth to four, five,
or even seven babies, not all women are able to do so. These situations are similar, to an extent, to ectopic pregnancies,
except that instead of directly endangering the life of the mother, each individual in the womb is endangering the lives of
the other individuals in the womb.

The risks of attempting to continue the pregnancy, without intervention, to the point of viability and birth via Caesarean
section ought to be considered, and special circumstances may affect one's calculation of those risks. Generally, though,
when physicians confidently diagnose that to decline to intervene will substantially increase the level of risk to all the
individuals in the womb, and that taking the life of one (or more) individual will substantially increase the probability of the
survival of the rest, the abortion of one individual (or more than one) to preserve the lives of the others may be considered,
as a defensive act, the least-worst option.

When this situation arises, it is frequently because of the use of fertility-drugs. Christians ought not to intentionally
contribute to the creation of a situation in which there is a relatively high probability that an innocent human life will be
taken. For this reason, the use of fertility-drugs which tend to produce multiple individuals overcrowding the womb should
be avoided.

CASES OF RAPE OR INCEST

In some cases of rape or incest which have resulted in pregnancy, the mother's psychological well-being is endangered.
This situation creates a moral equation in which several factors are different than the equation presented by an ectopic
pregnancy. At least three factors are distinct:

(1) After implantation, the pre-born individual appears to be in a sustainable biocontinuum.

(2) Other options (such as counseling) may remove the danger to the mother's psychological well-being.

(3) It is dubious to claim to reduce psychological harm by adding the experience of undergoing an abortion to the trauma
of rape or incest.

Christians ought to agree with the principle that it is generally better to suffer unjustly than to cause unjust suffering or
victimization. Being a victim does not justify victimizing others. It is not beyond God's power to salvage a blessing from
the committing of an unjust act: as Joseph said to his brothers, "Ye thought evil against me, but God meant it unto
good." (See Genesis 50:19-20.) God is opposed to rape, just as God is opposed to selling people into slavery. But just
as God used turned unjust suffering into a stepping-stone to a blessing, rape victims who become pregnant and give birth
may receive consolement and be blessed.

For these reasons, the least-worst option, in cases of rape and incest which have resulted in pregnancy that does not
directly endanger the mother's life, is to allow the pregnancy to continue. After the individual in the womb is ten weeks
old, abortion-procurement would be morally equivalent to killing a child as punishment for the sins of his or her father.

However, it should be recognized that rapists and those who initiate incest act outside the social order prescribed by God.
Since God has commanded that pregnancy should only be the result of a union of husband and wife, it seems fair to
deduce, until there is an indication to the contrary, that God does not want pregnancy to occur by other means.
Therefore, following a rape or incestuous act, and preceding any sign of implantation, the victim's womb may be cleansed
in a way that may prevent implantation.

ANENCEPHALICISM (AN IMMIMENTLY FATAL AND UNTREATABLE CONDITION)

In rare cases, an individual in the womb is diagnoses as anencephalic, meaning that the brain is severely underdeveloped,
to the extent that the cerebral cortex has no potential to function properly. In other words, the individual has a brain stem,
but no "higher brain." A very reliable diagnosis of this condition can be ascertained with special tests. Anencephalism is
not reversible and always leads to the death of the individual except in cases of miscarriage or abortion. About 55% of
born anencephalic babies are stillborn. Anencephalic babies who survive after birth normally die a few days or weeks
later. Some have survived for more than a year, with intensive care.

Because human consciousness resides in the brain, the potential of anencephalic individuals to develop complex
personalities is in question. But another question emerges beyond the question of the presence or absence of a soul in
an anencephalic body: what does God want to accomplish through these circumstances? Regarding this I recommend a
careful consideration of the testimony of those who have hospitably welcomed anencephalic babies into their lives. Their
actions are in harmony with the sentiment of Hebrews 13:2: "Be not forgetful to entertain strangers, for thereby some have
entertained angels unawares."

CONCLUSION

When considering these exceptional cases, I call to mind two very important Christian teachings: first, "Love one
another." Second, the principle, abundantly illustrated in Scripture, that the people of God are sometimes called to endure
unjust suffering in the interest of others. These teachings should be applied as consistently as possible. "Love one
another" should not be applied to pre-born individuals but not to their mothers, or to their mothers but not to them. So I
conclude the following:

(1) Abortion to preserve the physical life of the mother is morally permissible.

(2) Abortion when the mother's womb cannot sustain the individuals in the womb to viability can be morally permissible.

(3) Abortion on the grounds that the mother is a victim of rape or incest is not morally justified. However, before any sign
of pregnancy, it is permissible to ensure that pregnancy does not result from rape.

(4) Loving parental care given to anencephalic children is morally commendable beyond words.p to this point, I have only
considered the moral aspects of involved in protecting the lives of pre-born human beings with Christian mothers.

But what kind of laws should Christians advocate that can be fairly applied to all pre-born individuals, and to their
mothers?

I look into that in Part Three.