September 9, 2011

By Michael Wagner Published in the May 2011 issue of Reformed Perspective magazine (http://reformedperspective.ca/), pp. 7-8.

The pro-life movement began in the early 1970s as a result of the legalization of abortion in Britain (1967), Canada (1969), the USA (1973) and elsewhere at this time. Or rather, that’s when the modern pro-life movement began—our generation is not the first to fight against abortion and infanticide. Due to human nature, those evils have been present at various points in history and therefore Christian pro-life movements, in a sense, have been active at various points as well.

 American author George Grant (not to be confused with the pro-life Canadian philosopher of the same name) has written a book on the history of the pro-life movement called Third Time Around: A History of the Pro-Life Movement From the First Century to the Present (Wolgemuth & Hyatt Publishers, 1991). He gives a brief overview that divides pro-life history into three main periods:

 1. The early church and medieval period;

2. The Renaissance/Reformation and mission movement period leading into the nineteenth century;

3. Our own era of the pro-life movement beginning around the 1960s.

 The first pro-life successes

 During the time of the Roman Empire, unwanted babies were commonly abandoned outside of cities to die from exposure. Abortion was also practiced in a primitive way. But the fourth century bishop Basil wanted to stop these kinds of things and thus initiated a campaign against abandonment, abortion and infanticide. This campaign influenced Emperor Valentinian to take steps against those practices. Grant writes: “For the first time in human history, abortion, infanticide, exposure, and abandonment were made illegitimate” (p. 21).

Of course, other leaders in the early church also contributed to the struggle against child-killing. Grant sums up the situation by saying that “The early church was pro-life. They issued pro-life pronouncements. They launched pro-life activities. And they lived pro-life lifestyles” (p. 30).

 As years passed the church continued its efforts to defend and promote the sanctity of life. Despite the increasing number of corruptions that were creeping into the church during this period, it maintained a consistent pro-life stand and its influence had positive political repercussions: “As early as the reign of the Byzantine Emperor Justinian in the sixth century, pro-life legislation was universally and comprehensively enforced” (p. 38).

 The first centuries of growth for the church in Europe had a major effect on changing people’s views about the value of infants’ lives. “Before the explosive and penetrating growth of medieval Christian influence, the primordial evils of abortion, infanticide, abandonment, and exposure were a normal part of everyday life in Europe. Afterward, they were regarded as the grotesque perversions that they actually are” (pp. 45-46).

Fighting abortion the second-time around

 Unfortunately, those evils made a comeback during the Renaissance and Enlightenment period in Europe, roughly the sixteenth to eighteenth centuries. Ancient Greek and Roman thought was revived during that period, along with its corresponding views supporting baby killing. As Grant writes, European “culture soon reverted to the morals of pagan antiquity, including the desecration of life” (p. 65).

 In a number of Western European cities, anywhere from 10 percent to over 30 percent of newborn infants were killed or abandoned during this period. However, with the emergence of the Reformation in the early sixteenth century, and the subsequent Counter-Reformation of the Roman Catholic Church, major figures in both the Protestant churches and Papal Church condemned and fought against anti-life forces.

 Leading reformer John Calvin was firmly opposed to abortion. Grant quotes Calvin as arguing, “If it seems more horrible to kill a man in his own house than in a field, because a man’s house is his place of most secure refuge, it ought surely to be deemed more atrocious to destroy an unborn child in the womb before it has come to light” (p. 58).

 During the nineteenth century there was a surge in Protestant missionary work, with large numbers of missionaries from Europe and North America going all over the world with the Gospel of Jesus Christ. The effect of the Gospel was, of course, the salvation of multitudes of people. But the Gospel also has benefits for earthly life and “chief among those benefits of course, was a new respect for innocent human life—a respect that was entirely unknown anywhere in the world until the advent of the gospel” (p. 77). In areas of the world affected by the missionaries, the practices of abandonment, infanticide and abortion were severely curtailed.

 In sum, “The great pro-life legacy—that had been handed down from the Patristic church to the Medieval church to the Renaissance church—was honored, upheld, and even extended by the missionaries that circled the planet during the nineteenth century” (p. 89).

 Yet a third time

 Strangely, abortion was a relatively widespread practice in the United States during the first part of the nineteenth century. Grant states: “Abortion was big business. And abortionists were men and women of great power and influence” (p. 94).

 After the Civil War of the early 1860s, however, various American churches took strong stands in opposition to abortion and a vigorous pro-life movement developed. Within a few years it had been completely successful in eradicating abortion in the United States. “By the end of the century the procedure had been criminalized across the board. Most of the legal changes came during a short twenty-year period from 1860 to 1880” (p. 109).

 Abortion and churches today

 Human nature being what it is, abortion began to find prominent supporters again by the early twentieth century among people who were concerned about “over population”. Margaret Sanger, the founder of Planned Parenthood, was a central leader in the effort to promote birth control and abortion. Grant seems to suggest that support for birth control opened the door for supporting abortion among the Protestant churches.

 In embracing birth control in 1930, the liberal American Protestant ecumenical group, the Federal Council of Churches (precursor to the current National Council of Churches), “became the first major organization in the history of Christendom to affirm the language and philosophy of ‘choice’” (p. 125). First the liberal Protestants, and then many evangelical Protestants, embraced birth control and subsequently abortion. Yes, by the late 1960s many evangelical leaders were in favor of abortion (i.e., “pro-choice”)!

 This began to change rapidly during the 1970s as certain evangelical leaders spoke out against abortion. Francis Schaeffer is most notable in this regard, alerting evangelicals to the Biblical position, which is very different from the liberal position, of course. The effect was substantial: “By 1985, twenty-eight Protestant denominations, associations, and missions had recanted their earlier pro-abortion positions” (pp. 145-146). Basically, the bulk of the evangelical churches swung back to the historic Christian position of opposition to abortion by the late 1980s.

 Lord, please bless our efforts today!

 It can be depressing to see the current widespread support for abortion in Western countries, especially the support from the media, and academic and political elites. But in their struggle against abortion, modern Christians are following in the footsteps of believers through the centuries. As Grant writes, “Pro-life efforts have been an integral aspect of the work and ministry of faithful believers since the dawning of the faith in the first century” (p. 174).

 Looking back at those efforts, we can see that God has blessed Christian pro-lifers at various points through history. Laws were passed and cultural attitudes about infants and unborn children were changed for the better. This should be an encouragement to every Christian, reminding us of 1 Corinthians 15:58, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (ESV).

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