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Proverbs 6 New Living Translation

Proverbs 6New International Version

Warnings Against Folly

6 My son,^(A) if you have put up security^(B) for your neighbor,^(C)
    if you have shaken hands in pledge^(D) for a stranger,
² you have been trapped by what you said,
    ensnared by the words of your mouth.
³ So do this, my son, to free yourself,
    since you have fallen into your neighbor’s hands:
Go—to the point of exhaustion—^[a]
    and give your neighbor no rest!
⁴ Allow no sleep to your eyes,
    no slumber to your eyelids.^(E)
5 Free yourself, like a gazelle^(F) from the hand of the hunter,^(G)
    like a bird from the snare of the fowler.^(H)

⁶ Go to the ant, you sluggard;^(I)
    consider its ways and be wise!
⁷ It has no commander,
    no overseer or ruler,
⁸ yet it stores its provisions in summer^(J)
    and gathers its food at harvest.^(K)

⁹ How long will you lie there, you sluggard?^(L)
    When will you get up from your sleep?
¹⁰ A little sleep, a little slumber,
    a little folding of the hands to rest^(M)—
¹¹ and poverty^(N) will come on you like a thief
    and scarcity like an armed man.

¹² A troublemaker and a villain,
    who goes about with a corrupt mouth,
¹³     who winks maliciously with his eye,^(O)
    signals with his feet
    and motions with his fingers,^(P)
14     who plots evil^(Q) with deceit in his heart—
    he always stirs up conflict.^(R)
15 Therefore disaster will overtake him in an instant;^(S)
    he will suddenly^(T) be destroyed—without remedy.^(U)

¹⁶ There are six things the Lord hates,^(V)
    seven that are detestable to him:
¹⁷         haughty eyes,^(W)
        a lying tongue,^(X)
        hands that shed innocent blood,^(Y)
18         a heart that devises wicked schemes,
        feet that are quick to rush into evil,^(Z)
19         a false witness^(AA) who pours out lies^(AB)
        and a person who stirs up conflict in the community.^(AC)

Proverbs 6 Warning Against Adultery

²⁰ My son,^(AD) keep your father’s command
    and do not forsake your mother’s teaching.^(AE)
21 Bind them always on your heart;
    fasten them around your neck.^(AF)
22 When you walk, they will guide you;
    when you sleep, they will watch over you;
    when you awake, they will speak to you.
²³ For this command is a lamp,
    this teaching is a light,^(AG)
and correction and instruction
    are the way to life,^(AH)
24 keeping you from your neighbor’s wife,
    from the smooth talk of a wayward woman.^(AI)

²⁵ Do not lust in your heart after her beauty
    or let her captivate you with her eyes.

²⁶ For a prostitute can be had for a loaf of bread,
    but another man’s wife preys on your very life.^(AJ)
27 Can a man scoop fire into his lap
    without his clothes being burned?
²⁸ Can a man walk on hot coals
    without his feet being scorched?
²⁹ So is he who sleeps^(AK) with another man’s wife;^(AL)
    no one who touches her will go unpunished.

³⁰ People do not despise a thief if he steals
    to satisfy his hunger when he is starving.
³¹ Yet if he is caught, he must pay sevenfold,^(AM)
    though it costs him all the wealth of his house.
³² But a man who commits adultery^(AN) has no sense;^(AO)
    whoever does so destroys himself.
³³ Blows and disgrace are his lot,
    and his shame will never^(AP) be wiped away.

³⁴ For jealousy^(AQ) arouses a husband’s fury,^(AR)
    and he will show no mercy when he takes revenge.
³⁵ He will not accept any compensation;
    he will refuse a bribe, however great it is.^(AS)

MY FAVORITE PART IS:

“Can a man scoop fire into his lap    without his clothes being burned?28 Can a man walk on hot coals    without his feet being scorched?29 So is he who sleeps with another man’s wife”

October 19, 2015 letter to Hugh Hefner

___________________

October 19, 2015

Hugh Hefner
Playboy Mansion  
10236 Charing Cross Road
Los Angeles, CA 90024-1815

Dear Mr. Hefner,

I read about your mother Grace being a Bible-believing Christian. Al Mohler of Southern Baptist Seminary noted, “Hefner’s Methodist mother wanted him to be a missionary. In a very real sense, she got her wish in reverse. Hefner became a missionary all right, but a missionary that preached a rejection of the Christian sexual ethic.”

Your mother had such a beautiful name. God’s Grace is offered to you today as you approach your last days. I got a short dose of that reality in 1976 when I was put in the hospital on the amputee floor because I had a fast growing cancer in my leg and I was going to lose my leg and probably my life. During those 5 days I got right with God on my knees and the Lord actually healed my body when I was 15 so I could live till today with both of my legs. I have never forgotten what it was like to know that I was meeting my maker soon.

I have several heroes in my life and three of them have talked about you a great deal. My political hero William F. Buckley (1925-2008)  interviewed on FIRING LINE in 1966 and I am going to quote from that interview just below this paragraph. My spiritual heroes were Adrian Rogers (1931-2005) and Francis Schaeffer (1911-1984). Adrian Rogers served 3 times as Southern Baptist Convention President and was my pastor when I grew up in Memphis at Bellevue Baptist Church. Francis Schaeffer coauthored a book called WHATEVER HAPPENED TO THE HUMAN RACE? with Dr. C. Everett Koop.

This is your quote from FIRING LINE:

Hugh Hefner: It is an attempt to reevaluate some of the socialand sexual ills of our time. I think what is going on in society at this particular time is a quest for a new morality, is something in which we are one small voice is really an attempt to supply a 20th century code…I think that hopefully we are going to evolve a more what has been called SITUATION ETHICS, an approach to ethical problems where sex is concerned, not unlike the approaches we use for other problems are concerned. In other areas of morality I don’t think it is as cut and dry. You follow a certain law just to follow that law even if sometimes it takes you out the window. In the case of premarital sex, I think this a prime example of this.

William F. Buckley: How so?

Hugh Hefner: Well we have taken the attitude traditionally…it is not Christian in the sense it came from Christ per se but is something that grew through the organization, the historical anti-sexual aspect of the Christian ethic…and it is a rejection of the notion that sex can be, can have any real place, any moral place prior to marriage…I think we are more apt to have a truly monogamous society if we do realistically come to grips with some of these problems….I think that premarital sex can be moral or immoral just as marital sex can.

In 1984 Adrian Rogers said in sermon, “Playboy’s Payday,” these words:

(The text for this sermon was the whole chapter of Proverbs 5)

I’m telling you the Word of God here today.  You’re going to blow it, and when you come to the end of it, you’re going to miss the best of life.  Do you know what Hugh Hefner said on another occasion? He was reminiscing. Here is this guy who has all of these girls around  him, all of this booze, all of these casinos and presumably can have any   sensual pleasure he wants. He said, You know, in the next ten years I would rather meet a girl and fall in love and have her fall in love with me than to make another one hundred million dollars.   But I fear the man doesn’t know what love is.  I feel that he’s missed it.  What he’s saying is, I’ve got it all, but I don’t have satisfaction!  There’s something that’s worth more than a hundred million dollars to me, and I don’t have it!

Marilyn Monroe, the sex goddess who took her own life, said, “I hate sex.”  Everybody says, “Oh, look at the pleasure that she’s having.”  In Sweden, Sweden’s a liberated country, they have open pornography, open prostitution, free love in Sweden.  It’s all accepted. That’s supposed to be the liberated country in the Western world.  The Swedes! Do you know what nation has the highest divorce rate of any nation?  Sweden. .  “God is not mocked.”  I’m telling you there is a disappointment in sin.  The cup of sin is sweet, but the dregs are bitter indeed.

They did an in-depth study at Stanford University. These are not a bunch of preachers, and their conclusion of the in-depth study was this:  that the more promiscuous people were before marriage, the less chance for happiness after marriage.   The try-it-before-you-marry-it idea may sound cute, but it’s not in the Word of God, dear friend.  This idea of living together to see if you’re compatible, the more promiscuous people were before marriage, the less chance of opportunity for satisfaction after marriage. Young people, many of them right now are on the beaches of Fort Lauderdale, many of them have gone down there attempting to make it with some girl, to make it with some boy, to jump in bed with somebody. They think that’s the way.   And our young people are being told that so much that they think there’s absolutely nothing wrong with it!

I have read up on you and watched a lot of your interviews on YOU TUBE and I am very impressed that you have been open about talking about the big questions of life and also your willingness to be interviewed by people such as William F. Buckley and Lee Strobel. It is my view that is because of your attempt to reconcile the Biblical teaching you got from Grace Hefner when you grew up to your beliefs now.

______________________

Hugh Hefner in High School

__________

Hefner family below:

Here is an excerpt of your interview that I found very interesting:

LEE STROBEL: If you could ask God any one question, and you knew
He’d give you an answer, what would you ask?

HUGH HEFNER: Oh I think the one question I’d really like to know is
uh the question related to an after life. And the other question is
the meaning of it all.

The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.

THE FIRST STEP TO FINDING OUT IF THE BIBLE IS TRUE TO  INVESTIGATE ITS HISTORICAL CLAIMS. God created the universe and reached out to humankind with the Bible. Below is a piece of that evidence given by Francis Schaeffer and Dr. C. Everett Koop in their book WHATEVER HAPPENED TO THE HUMAN RACE? Chapter 5 concerning the accuracy of the Bible:

In the previous chapter we saw that the Bible gives us the explanation for the existence of the universe and its form and for the mannishness of man. Or, to reverse this, we came to see that the universe and its form and the mannishness of man are a testimony to the truth of the Bible. In this chapter we will consider a third testimony: the Bible’s openness to verification by historical study.

Christianity involves history. To say only that is already to have said something remarkable, because it separates the Judeo-Christian world-view from almost all other religious thought. It is rooted in history.

The Bible tells us how God communicated with man in history. For example, God revealed Himself to Abraham at a point in time and at a particular geographical place. He did likewise with Moses, David, Isaiah, Daniel and so on. The implications of this are extremely important to us. Because the truth God communicated in the Bible is so tied up with the flow of human events, it is possible by historical study to confirm some of the historical details.

It is remarkable that this possibility exists. Compare the information we have from other continents of that period. We know comparatively little about what happened in Africa or South America or China or Russia or even Europe. We see beautiful remains of temples and burial places, cult figures, utensils, and so forth, but there is not much actual “history” that can be reconstructed, at least not much when compared to that which is possible in the Middle East.

When we look at the material which has been discovered from the Nile to the Euphrates that derives from the 2500-year span before Christ, we are in a completely different situation from that in regard to South America or Asia. The kings of Egypt and Assyria built thousands of monuments commemorating their victories and recounting their different exploits. Whole libraries have been discovered from places like Nuzu and Mari and most recently at Elba, which give hundreds of thousands of texts relating to the historical details of their time. It is within this geographical area that the Bible is set. So it is possible to find material which bears upon what the Bible tells us.

The Bible purports to give us information on history. Is the history accurate? The more we understand about the Middle East between 2500 B.C. and A.D. 100, the more confident we can be that the information in the Bible is reliable, even when it speaks about the simple things of time and place.

The site of the biblical city called Lachish is about thirty miles southwest of Jerusalem. This city is referred to on a number of occasions in the Old Testament. Imagine a busy city with high walls surrounding it, and a gate in front that is the only entrance to the city. We know so much about Lachish from archaeological studies that a reconstruction of the whole city has been made in detail. This can be seen at the British Museum in the Lachish Room in the Assyrian section.

There is also a picture made by artists in the eighth century before Christ, the Lachish Relief, which was discovered in the city of Nineveh in the ancient Assyria. In this picture we can see the Jewish inhabitants of Lachish surrendering to Sennacherib, the king of Assyria. The details in the picture and the Assyrian writing on it give the Assyrian side of what the Bible tells us in Second Kings:

2 Kings 18:13-16

New American Standard Bible (NASB)

13 Now in the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against all the fortified cities of Judah and seized them. 14 Then Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, “I have done wrong. Withdraw from me; whatever you impose on me I will bear.” So the king of Assyria required of Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15 Hezekiah gave him all the silver which was found in the house of the Lord, and in the treasuries of the king’s house. 16 At that time Hezekiah cut off the gold from the doors of the temple of the Lord, and from the doorposts which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

________

We should notice two things about this. First, this is a real-life situation–a real siege of a real city with real people on both sides of the war–and it happened at a particular date in history, near the turn of the eighth century B.C. Second, the two accounts of this incident in 701 B.C. (the account from the Bible and the Assyrian account from Nineveh) do not contradict, but rather confirm each other. The history of Lachish itself is not so important for us, but some of its smaller historical details.

Archaeological Discoveries

Jewish Captives from Lachish

Isaiah 36:1-2

Now it came to pass in the fourteenth year of King Hezekiah that Sennacherib king of Assyria came up against all the fortified cities of Judah and took them.

This sculptured wall excavated at ancient Nineveh illustrates the fall of Lachish by the army of king Sennacherib and the inhabitants being driven into captivity. Before Sennacherib was routed at Jerusalem by the Angel of the Lord, he had captured 36 cities. British Museum

Sennacherib Exiles Lachish of Judah

Sennacherib’s Clay Prism

This beautifully preserved six-sided hexagonal prism of baked clay, commonly known as the Taylor Prism, was discovered among the ruins of Nineveh, the ancient capital of the Assyrian Empire. It contains the victories of Sennacherib himself, the Assyrian king who had besieged Jerusalem in 701 BC during the reign of king Hezekiah, it never mentions any defeats. On the prism Sennacherib boasts that he shut up “Hezekiah the Judahite” within Jerusalem his own royal city “like a caged bird.” This prism is among the three accounts discovered so far which have been left by the Assyrian king Sennacherib of his campaign against Israel and Judah. Oriental Institute Chicago, Illinois

Interesting note: Egyptian sources make mention of Sennacherib’s defeat in the conflict with Judah, but gives the credit for the victory to an Egyptian god who sent field mice into the camp of the Assyrians to eat their bowstrings and thus they fled from battle.

(See 2 Kings 19; 2 Chronicles 32 and Isaiah 37)

____________

Thank you again for your time and I know how busy you are.

Everette Hatcher, everettehatcher@gmail.com, http://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221

PS: I plan to write you again and will be responding to your past statements like I did today. Thanks again for being so transparent. It is obvious that you care deeply about the important issues in life.

_______________

Featured artist below: Ursula von Rydingsvard: “Ona” | “Exclusive” | Art21

Published on Nov 29, 2013

Filmed in August 2013, Ursula von Rydingsvard discusses her large-scale sculpture “Ona” (2013), which is permanently installed outside of Barclays Center in Brooklyn, New York. Originally made with cut cedar beams, the sculpture was cast in bronze at the Polich Tallix Fine Art Foundry, where von Rydingsvard is shown applying a patina to its undulating surface. By installing the work in a public space without security guards or barricades, von Rydingsvard is encouraging visitors to touch the work, to “see with one’s hands.”

Ursula von Rydingsvard builds towering cedar structures, creating an intricate network of individual beams and sensuous, puzzle-like surfaces. While abstract at its core, von Rydingsvard’s work takes visual cues from the landscape, the human body, and utilitarian objects—such as the artist’s collection of household vessels—and demonstrates an interest in the point where the man-made meets nature.

Learn more about the artist at:
http://www.art21.org/artists/ursula-v…

CREDITS: Producer: Ian Forster. Consulting Producers: Wesley Miller & Nick Ravich. Interview: Ian Forster. Camera: Ian Forster, Rafael Salazar & Ava Wiland. Sound: Amanda Long & Ava Wiland. Editor: Morgan Riles. Artwork Courtesy: Ursula von Rydingsvard & Barclays Center. Special Thanks: Polich Tallix Fine Art Foundry. Theme Music: Peter Foley.

“Exclusive” is supported, in part, by the New York City Department of Cultural Affairs in partnership with the City Council; 21c Museum Hotel, and by individual contributors.

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May 23, 2012 – 1:43 am

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I have read articles for years from Dan Barker, but recently I just finished the book Barker wrote entitled LIFE DRIVEN PURPOSE which was prompted by Rick Warren’s book PURPOSE DRIVEN LIFE which I also read several years ago.

Dan Barker is the  Co-President of the Freedom From Religion Foundation, And co-host of Freethought Radio and co-founder of The Clergy Project.

On March 19, 2022, I got an email back from Dan Barker that said:

Thanks for the insights.

Have you read my book Life Driven Purpose? To say there is no purpose OF life is not to say there is no purpose IN life. Life is immensely meaningful when you stop looking for external purpose.

Ukraine … we’ll, we can no longer blame Russian aggression on “godless communism.” The Russian church, as far as I know, has not denounced the war.

db

—

In the next few weeks I will be discussing the book LIFE DRIVEN PURPOSE which I did enjoy reading. Here is an assertion that Barker makes that I want to discuss:

Warren then insults atheists by insisting that those of us who do not hold his beliefs lead empty lives: “Without God, life has no purpose, and without purpose, life has no meaning. Without meaning, life has no significance or hope.”13 What planet is Reverend Warren living on? It seems he hasn’t met many atheists. He doesn’t know that hundreds of millions of good people do not “begin with God,” do not believe in a god, yet live full meaningful lives.

—

I have good people who are atheists and let me tell you about a man named John George who I respected greatly.

I am not suggesting that there are not secular people who live moral lives. I have had several good secular friends of very high character who have lived moral lives. The late professor John George, formerly with the University of Central Oklahomawas an atheist, and we first met when he corrected me on a quote I used in a publication, and we became very good friends. In fact, he helped me to confront over 30 leaders of the religious right concerning their misuse of quotes falsely attributed to the Founding Fathers such as George Washington and Benjamin Franklin. Actually John George andPaul F.Boller, Jr. co-authored the book “They Never Said It,” and they examined hundreds of misquotations, and fake quotes.

Google MISQUOTES FOUNDERS and it will bring you to the article “Misquotes, Fake Quotes, and Disputed Quotes of the Founders,” which I wrote about my exasperating experience of trying to get these religious right leaders to stop using these bad quotes.

I am a defender of truth, and I am not afraid to say that many times it has been my secular friends who have done a BETTER job of checking the accuracy of the quotes they use than those on MY religious right side of the fence.

—

DAN YOU ARE AN ATHEIST, SO HOW CAN YOU WATCH A MOVIE LIKE ”CRIMES AND MISDEMEANORS” AND NOT HAVE YOUR MISTRESS KILLED LIKE JUDAH DID? GOD WAS A LUXURY JUDAH COULD NOT AFFORD!

Take a look at this letter I wrote Horace Barlow:

March 2, 2018

Horace Barlow, England CB39AX, United Kingdom

Dear Dr. Barlow,

In your November 22, 2017 letter you asserted:

It is also sometimes asked whether chance, even together with selection, can define a “MORAL CODE,” which the religiously inclined say is defined by their God. I think the answer is “Yes, it certainly can…”

I have to differ with you on this because finding  a MORAL CODE without God involved will result in just making it a matter of human opinions.

Francis Schaeffer once wrote, “If there is no absolute beyond man’s ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions.”

I think the best way to demonstrate my point is to discuss a movie with you. I have enclosed a DVD of the Woody Allenmovie “Crimes and Misdemeanors,” which points out that without God in the picture it is to our advantage to ignore moral restraints at times even to the point of having someone murdered in order to avoid jail! As a Christian I have the Bible condemning such behavior but what about secularists?

I actually reviewed this movie in our church’s Excel Magazineback in December of 2003 and have included a copy of it just in case you didn’t have time to watch the movie.

I am not suggesting that there are not secular people who live moral lives. I have had several good secular friends of very high character who have lived moral lives. The late professor John George, formerly with the University of Central Oklahomawas an atheist, and we first met when he corrected me on a quote I used in a publication, and we became very good friends. In fact, he helped me to confront over 30 leaders of the religious right concerning their misuse of quotes falsely attributed to the Founding Fathers such as George Washington and Benjamin Franklin. Actually John George andPaul F.Boller, Jr. co-authored the book “They Never Said It,” and they examined hundreds of misquotations, and fake quotes.

Google MISQUOTES FOUNDERS and it will bring you to the article “Misquotes, Fake Quotes, and Disputed Quotes of the Founders,” which I wrote about my exasperating experience of trying to get these religious right leaders to stop using these bad quotes.

I am a defender of truth, and I am not afraid to say that many times it has been my secular friends who have done a BETTER job of checking the accuracy of the quotes they use than those on MY religious right side of the fence.

I have enjoyed corresponding with you and I appreciate your courteous nature. You actually remind me of a gentleman I had a chance to visit with in Missouri.

I had the unique opportunity to visit with ROBERT LESTER MONDALE and his wife Rosemary on April 14, 1996 at their cabin in Fredricktown, Missouri , and my visit was very enjoyable and informative. Mr. Mondale had the distinction of being the only person to sign all three of the Humanist Manifestos in 1933, 1973 and 2003. His brother is the former United States Vice President Walter Mondale (1977-1981).

We discussed some events that happened around the time of World War II when he was an Unitarian pastor. Mondale discovered on a second hand basis what exactly had happened over there in Europe when he visited with a Lutheran pastor friend who had just returned from Germany. This Lutheran preacher was one of the first to be allowed in after the liberation of the concentration camps in 1945, and he told Mondale what level of devastation and destruction of innocent lives that went on inside these camps. As Mondale listened to his friend he could feel his own face TURNING PALE.

I asked, “If those Nazis escaped to Brazil or Argentina and lived out their lives in peace, would they face judgment after they died?”

Mondale responded, “I don’t think there is anything after death.”

I told Mr. Mondale that there is a sense in me that says justice will be given eventually and God will judge those Nazis even if they evade punishment here on earth. I did point out that in Ecclesiastes 4:1 Solomon did note that without God in the picture the scales may not be balanced in this life and power could reign, but at the same time the Bible teaches that all must face the ultimate Judge.

Then I asked him if he got to watch the O.J. Simpson trial and he said that he did and he thought that the prosecution had plenty of evidence too. Again I asked Mr. Mondale the same question concerning O.J. and he responded, “I don’t think there is a God that will intervene and I don’t believe in the afterlife.”

I hope you enjoy the movie on the DVD. Woody Allen is my favorite director with Alfred Hitchock being my second favorite.

Sincerely,

Everette Hatcher, everettehatcher@gmail.com, http://www.thedailyhatch.org, cell ph 501-920-5733, 13900 cottontail lane, Alexander, AR 72002,  United States

DISCUSSING FILMS AND SPIRITUAL MATTERS
By Everette Hatcher III

“Existential subjects to me are still the only subjects worth dealing with. I don’t think that one can aim more deeply than at the so-called existential themes, the spiritual themes.” WOODY ALLEN

Evangelical Chuck Colson has observed that it used to be true that most Americans knew the Bible. Evangelists could simply call on them to repent and return. But today, most people lack understanding of biblical terms or concepts. Colson recommends that we first attempt to find common ground to engage people’s attention. That then may open a door to discuss spiritual matters.

Woody Allen’s 1989 movie, CRIMES AND MISDEMEANORS , is an excellent icebreaker concerning the need of God while making decisions in the area of personal morality. In this film, Allen attacks his own atheistic view of morality. Martin Landau plays a Jewish eye doctor named Judah Rosenthal raised by a religious father who always told him, “The eyes of God are always upon you.” However, Judah later concludes that God doesn’t exist. He has his mistress (played in the film by Anjelica Huston) murdered because she continually threatened to blow the whistle on his past questionable, probably illegal, business activities. She also attempted to break up Judah ‘s respectable marriage by going public with their two-year affair. Judah struggles with his conscience throughout the remainder of the movie. He continues to be haunted by his father’s words: “The eyes of God are always upon you.” This is a very scary phrase to a young boy, Judah observes. He often wondered how penetrating God’s eyes are.

Later in the film, Judah reflects on the conversation his religious father had with Judah ‘s unbelieving Aunt May at the dinner table many years ago:

“Come on Sol, open your eyes. Six million Jews burned to death by the Nazis, and they got away with it because might makes right,” says aunt May

Sol replies, “May, how did they get away with it?”

Judah asks, “If a man kills, then what?”

Sol responds to his son, “Then in one way or another he will be punished.”

Aunt May comments, “I say if he can do it and get away with it and he chooses not to be bothered by the ethics, then he is home free.”

Judah ‘s final conclusion was that might did make right. He observed that one day, because of this conclusion, he woke up and the cloud of guilt was gone. He was, as his aunt said, “home free.”

Woody Allen has exposed a weakness in his own humanistic view that God is not necessary as a basis for good ethics. There must be an enforcement factor in order to convince Judah not to resort to murder. Otherwise, it is fully to Judah ‘s advantage to remove this troublesome woman from his life.

The Bible tells us, “{God} has also set eternity in the hearts of men…” (Ecclesiastes 3:11 NIV). The secularist calls this an illusion, but the Bible tells us that the idea that we will survive the grave was planted in everyone’s heart by God Himself. Romans 1:19-21 tells us that God has instilled a conscience in everyone that points each of them to Him and tells them what is right and wrong (also Romans 2:14 -15).

It’s no wonder, then, that one of Allen’s fellow humanists would comment, “Certain moral truths — such as do not kill, do not steal, and do not lie — do have a special status of being not just ‘mere opinion’ but bulwarks of humanitarian action. I have no intention of saying, ‘I think Hitler was wrong.’ Hitler WAS wrong.” (Gloria Leitner, “A Perspective on Belief,” THE HUMANIST, May/June 1997, pp. 38-39)

Here Leitner is reasoning from her God-given conscience and not from humanist philosophy. It wasn’t long before she received criticism. Humanist Abigail Ann Martin responded, “Neither am I an advocate of Hitler; however, by whose criteria is he evil?” (THE HUMANIST, September/October 1997, p. 2)

The secularist can only give incomplete answers to these questions: How could you have convinced Judah not to kill? On what basis could you convince Judah it was wrong for him to murder?

As Christians, we would agree with Judah ‘s father that “The eyes of God are always upon us.” Proverbs 5:21 asserts, “For the ways of man are before the eyes of the Lord, and He ponders all his paths.” Revelation 20:12 states, “…And the dead were judged (sentenced) by what they had done (their whole way of feeling and acting, their aims and endeavors) in accordance with what was recorded in the books” (Amplified Version). The Bible is revealed truth from God. It is the basis for our morality. Judah inherited the Jewish ethical values of the Ten Commandments from his father, but, through years of life as a skeptic, his standards had been lowered. Finally, we discover that Judah ‘s secular version of morality does not resemble his father’s biblically-based morality.

Woody Allen’s CRIMES AND MISDEMEANORS forces unbelievers to grapple with the logical conclusions of a purely secular morality. It opens a door for Christians to find common ground with those whom they attempt to share Christ; we all have to deal with personal morality issues. However, the secularist has no basis for asserting that Judah is wrong.

Larry King actually mentioned on his show, LARRY KING LIVE, that Chuck Colson had discussed the movie CRIMES AND MISDEMEANORS with him. Colson asked King if life was just a Darwinian struggle where the ruthless come out on top. Colson continued, “When we do wrong, is that our only choice? Either live tormented by guilt, or else kill our conscience and live like beasts?” (BREAKPOINT COMMENTARY, “Finding Common Ground,” September 14, 1993)

Later, Colson noted that discussing the movie CRIMES AND MISDEMEANORS with King presented the perfect opportunity to tell him about Christ’s atoning work on the cross. Colson believes the Lord is working on Larry King. How about your neighbors? Is there a way you can use a movie to find common ground with your lost friends and then talk to them about spiritual matters?

(Caution: CRIMES AND MISDEMEANORS is rated PG-13. It does include some adult themes.)

Access this on the web at www.excelstillmore.com/html/beinformed/article1.shtml .(Originally published in December 2003 edition of Excel Magazine)

XXXXXXXX

There are 3 videos in this series and they have statements by 150 academics and scientists and I hope to respond to all of them. Wikipedia notes Horace Basil Barlow FRS was a British visual neuroscientist.

Barlow was the son of the civil servant Sir Alan Barlow and his wife Lady Nora (née Darwin), and thus the great-grandson of Charles Darwin (see Darwin — Wedgwood family). He earned an M.D. at Harvard University in 1946.

In 1953 Barlow discovered that the frog brain has neurons which fire in response to specific visual stimuli. This was a precursor to the work of Hubeland Wiesel on visual receptive fields in the visual cortex. He has made a long study of visual inhibition, the process whereby a neuron firing in response to one group of retinal cells can inhibit the firing of another neuron; this allows perception of relative contrast.

In 1961 Barlow wrote a seminal article where he asked what the computational aims of the visual system are. He concluded that one of the main aims of visual processing is the reduction of redundancy. While the brightnesses of neighbouring points in images are usually very similar, the retina reduces this redundancy. His work thus was central to the field of statistics of natural scenes that relates the statistics of images of real world scenes to the properties of the nervous system.

Barlow and his co-workers also did substantial work in the field of factorial codes. The goal was to encode images with statistically redundant components or pixels such that the code components are statistically independent. Such codes are hard to find but highly useful for purposes of image classification etc.

Barlow was a fellow of Trinity College, University of Cambridge. He was elected a Fellow of the Royal Society in 1969 and was awarded their Royal Medalin 1993.^[1] He received the 1993 Australia Prize for his research into the mechanisms of visual perception and the 2009 Swartz Prize for Theoretical and Computational Neuroscience from the Society for Neuroscience.

FEATURED ARTIST IS BANKSY

Banksy is a pseudonymous England-based street artist, political activist and film director whose real name and identity remain unconfirmed and the subject of speculation.^[2] Active since the 1990s, his satirical street art and subversive epigrams combine dark humour with graffiti executed in a distinctive stenciling technique. His works of political and social commentary have appeared on streets, walls and bridges throughout the world.^[3] Banksy’s work grew out of the Bristol underground scene, which involved collaborations between artists and musicians.^[4]Banksy says that he was inspired by 3D, a graffiti artist and founding member of the musical group Massive Attack.^[5]

Banksy displays his art on publicly visible surfaces such as walls and self-built physical prop pieces. Banksy no longer sells photographs or reproductions of his street graffiti, but his public “installations” are regularly resold, often even by removing the wall they were painted on.^[6] Much of his work can be classified as temporary art.^[7] A small number of Banksy’s works are officially, non-publicly, sold through an agency created by Banksy named Pest Control.^[8] Banksy’s documentary film Exit Through the Gift Shop (2010) made its debut at the 2010 Sundance Film Festival.^[9] In January 2011, he was nominated for the Academy Award for Best Documentary Feature for the film.^[10] In 2014, he was awarded Person of the Year at the 2014 Webby Awards.^[11]

Identity

Banksy’s name and identity remain unconfirmed and the subject of speculation. In a 2003 interview with Simon Hattenstone of The Guardian, Banksy is described as “white, 28, scruffy casual—jeans, T-shirt, a silver tooth, silver chain and silver earring. He looks like a cross between Jimmy Nail and Mike Skinner of The Streets.” Banksy began as an artist at the age of 14, was expelled from school, and served time in prison for petty crime. According to Hattenstone, “anonymity is vital to him because graffiti is illegal”.^[12] Banksy reportedly lived in Easton, Bristol during the late 1990s, before moving to London around 2000.^[13][14][15]

Banksy is commonly believed to be Robin Gunningham, as first identified by The Mail on Sunday in 2008,^[16] born on 28 July 1973 in Yate, 12 miles (19 km) from Bristol.^[17][18][13] Several of Gunningham’s associates and former schoolmates at Bristol Cathedral School have corroborated this, and in 2016, a study by researchers at the Queen Mary University of London using geographic profiling found that the incidence of Banksy’s works correlated with the known movements of Gunningham.^{[19][20][21][22]} According to The Sunday Times, Gunningham began employing the name Robin Banks, which eventually became Banksy. Two cassette sleeves featuring his art work from 1993, for the Bristol band Mother Samosa, exist with his signature.^[23] In June 2017, DJ Goldie referred to Banksy as “Rob”.^[24]

There has been alternative speculation that Banksy is:

• Robert Del Naja (a.k.a. 3D), member of the trip hop band Massive Attack. Del Naja had been a graffiti artist during the 1980s prior to forming the band and had previously been identified as a personal friend of Banksy.^[25][26][27]
• In 2020, users on Twitter began to speculate that former Art Attack presenter Neil Buchanan was Banksy. This was denied by Buchanan’s publicist.^[28]

In October 2014, an internet hoax circulated that Banksy had been arrested and his identity revealed.^[29]

Career

See also: List of works by Banksy

Early career (1990–2001)

A Banksy work from the Bristol underground scene.

Banksy started as a freehand graffiti artist in 1990–1994^[30] as one of Bristol‘s DryBreadZ Crew (DBZ), with two other artists known as Kato and Tes.^[31] He was inspired by local artists and his work was part of the larger Bristol underground scene with Nick Walker, Inkie and 3D.^[32][33] During this time he met Bristol photographer Steve Lazarides, who began selling Banksy’s work, later becoming his agent.^[34]By 2000 he had turned to the art of stencilling after realising how much less time it took to complete a work. He claims he changed to stencilling while hiding from the police under a rubbish lorry, when he noticed the stencilled serial number^[35] and by employing this technique, he soon became more widely noticed for his art around Bristol and London.^[35] He was the goalkeeper for the Easton Cowboys and Cowgirls football team in the 1990s, and toured with the club to Mexico in 2001.^[36] Banksy’s first known large wall mural was The Mild Mild Westpainted in 1997 to cover advertising of a former solicitors’ office on Stokes Croft in Bristol. It depicts a teddy bear lobbing a Molotov cocktail at three riot police.^[37]

Banksy’s stencils feature striking and humorous images occasionally combined with slogans. The message is usually anti-war, anti-capitalist, or anti-establishment. Subjects often include rats, apes, policemen, soldiers, children, and the elderly.

In July 2011 one of Banksy’s early works, Gorilla in a Pink Mask, which had been a prominent landmark on the exterior wall of a former social club in Eastvillefor over ten years, was unwittingly painted over after the premises became a Muslim cultural centre.^[38][39]

Exhibitions (2002–2003)

On 19 July 2002, Banksy’s first Los Angeles exhibition debuted at 33¹⁄₃ Gallery, a tiny Silver Lakevenue owned by Frank Sosa and was on view until 18 August.^[40][41] The exhibition, entitled Existencilism, “an Exhibition of Art, Lies and Deviousness” was curated by 33¹⁄₃ Gallery, Malathion LA’s Chris Vargas, Funk Lazy Promotions’ Grace Jehan, and B+.^[42] The flyer of the exhibition indicates an opening reception was followed by a performance by Money Mark with DJ’s Jun, AL Jackson, Rhettmatic, J.Rocc, Coleman.^[40] Some of the paintings exhibited included Smiley Copper H(2002), Leopard and Barcode (2002), Bomb Hugger(2002), and Love is in the Air (2002).^[41][43]

Banksy mural in Bethlehem

In 2003, at an exhibition called Turf War, held in a London warehouse, Banksy painted on animals. At the time he gave one of his very few interviews, to the BBC’s Nigel Wrench.^[44] Although the RSPCAdeclared the conditions suitable, an animal rights activist chained herself to the railings in protest.^[45]An example of his subverted paintings is Monet‘s Water Lily Pond, adapted to include urban detritus such as litter and a shopping trolley floating in its reflective waters; another is Edward Hopper‘s Nighthawks, redrawn to show that the characters are looking at a British football hooligan, dressed only in his Union Flag underpants, who has just thrown an object through the glass window of the café. These oil paintings were shown at a twelve-day exhibition in Westbourne Grove, London in 2005.^[46]

—

Francis Schaeffer

How Should We Then Live | Season 1 | Episode 7 | The Age of Non-Reason

How Should We Then Live | Season 1 | Episode 8 | The Age of Fragmentation

Whatever Happened To The Human Race? | Episode 1 | Abortion of the Human…

Whatever Happened To The Human Race? | Episode 4 | The Basis for Human D…

1984 SOUNDWORD LABRI CONFERENCE VIDEO – Q&A With Francis & Edith Schaefer

BANKSY

BANKSY (born 1974?)

The most recent and most mysterious name in this list is Banksy, pseudonymous of the most famous street artist of our era.

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_

Carl Sagan asserted that in the past woman found themselves in the past in a difficult situation:

At the same time, women were effectively excluded from the medical schools, where such arcane knowledge could be acquired. So, as things worked out, women had almost nothing to say about terminating their own pregnancies. It was also up to the physician to decide if the pregnancy posed a threat to the woman, and it was entirely at his discretion to determine what was and was not a threat. For the rich woman, the threat might be a threat to her emotional tranquillity or even to her lifestyle. The poor woman was often forced to resort to the back alley or the coathanger.

_________
Frank Beckwith answers this argument very well concerning the coat hangers:

The chief reason this argument fails is because it commits the fallacy of begging the question. In fact, as we shall see, this fallacy seems to lurk behind a good percentage of the popular arguments for the pro-choice position. One begs the question when one assumes what one is trying to prove. Another way of putting it is to say that the arguer is reasoning in a circle. For example, if one concludes that the Boston Celtics are the best team because no team is as good, one is not giving any reasons for this belief other than the conclusion one is trying to prove, since to claim that a team is the best team is exactly the same as saying that no team is as good. The question-begging nature of the coat-hanger argument is not difficult to discern: only by assuming that the unborn are not fully human does the argument work. If the unborn are not fully human, then the pro-choice advocate has a legitimate concern, just as one would have in overturning a law forbidding appendicitis operations if countless people were needlessly dying of both appendicitis and illegal operations. But if the unborn are fully human, this pro-choice argument is tantamount to saying that because people die or are harmed while killing other people, the state should make it safe for them to do so. Even some pro-choice advocates, who argue for their position in other ways, admit that the coat hanger/back-alley argument is fallacious. For example, pro-choice philosopher Mary Anne Warren clearly recognizes that her position on abortion cannot rest on this argument without it first being demonstrated that the unborn entity is not fully human. She writes that “the fact that restricting access to abortion has tragic side effects does not, in itself, show that the restrictions are unjustified, since murder is wrong regardless of the consequences of prohibiting it…”9 Although it is doubtful whether statistics can establish a particular moral position, it should be pointed out that there has been considerable debate over both the actual number of illegal abortions and the number of women who died as a result of them prior to legalization.10 Prior to Roe, pro-choicers were fond of saying that nearly a million women every year obtained illegal abortions performed with rusty coat hangers in back-alleys that resulted in thousands of fatalities. Given the gravity of the issue at hand, it would go beyond the duty of kindness to call such claims an exaggeration, because several well-attested facts establish that the pro-choice movement was simply lying. First, Dr. Bernard Nathanson — who was one of the original leaders of the American pro-abortion movement and co-founder of N.A.R.A.L. (National Abortion Rights Action League), and who has since become pro-life — admits that he and others in the abortion rights movement intentionally fabricated the number of women who allegedly died as a result of illegal abortions.

How many deaths were we talking about when abortion was illegal? In N.A.R.A.L. we generally emphasized the drama of the individual case, not the mass statistics, but when we spoke of the latter it was always “5,000 to 10,000 deaths a year.” I confess that I knew the figures were totally false, and I suppose the others did too if they stopped to think of it. But in the “morality” of the revolution, it was a useful figure, widely accepted, so why go out of our way to correct it with honest statistics. The overriding concern was to get the laws eliminated, and anything within reason which had to be done was permissible.11

Second, Dr. Nathanson’s observation is borne out in the best official statistical studies available. According to the U.S. Bureau of Vital Statistics, there were a mere 39 women who died from illegal abortions in 1972, the year before Roe v. Wade.12 Dr. Andre Hellegers, the late Professor of Obstetrics and Gynecology at Georgetown University Hospital, pointed out that there has been a steady decrease of abortion-related deaths since 1942. That year there were 1,231 deaths. Due to improved medical care and the use of penicillin, this number fell to 133 by 1968.13 The year before the first state-legalized abortion, 1966, there were about 120 abortion-related deaths.14 This is not to minimize the undeniable fact that such deaths were significant losses to the families and loved ones of those who died. But one must be willing to admit the equally undeniable fact that if the unborn are fully human, these abortion-related maternal deaths pale in comparison to the 1.5 million preborn humans who die (on the average) every year. And even if we grant that there were more abortion-related deaths than the low number confirmed, there is no doubt that the 5,000 to 10,000 deaths cited by the abortion rights movement is a gross exaggeration.15 Third, it is simply false to claim that there were nearly a million illegal abortions per year prior to legalization. There is no reliable statistical support for this claim.16 In addition, a highly sophisticated recent study has concluded that “a reasonable estimate for the actual number of criminal abortions per year in the prelegalization era [prior to 1967] would be from a low of 39,000 (1950) to a high of 210,000 (1961) and a mean of 98,000 per year.17 Fourth, it is misleading to say that pre-Roe illegal abortions were performed by “back-alley butchers” with rusty coat hangers. While president of Planned Parenthood, Dr. Mary Calderone pointed out in a 1960 American Journal of Health article that Dr. Kinsey showed in 1958 that 84% to 87% of all illegal abortions were performed by licensed physicians in good standing. Dr. Calderone herself concluded that “90% of all illegal abortions are presently done by physicians.”18 It seems that the vast majority of the alleged “back-alley butchers” eventually became the “reproductive health providers” of our present day.
FOOTNOTES

9Mary Anne Warren “On the Moral and Legal Status of Abortion,” in The Problem of Abortion, 2nd ed., ed. Joel Feinberg (Belmont, CA: Wadsworth, 1984), 103. 10 See Daniel Callahan, Abortion: Law, Choice, and Morality (New York: Macmillan, 1970), 132-36; and Stephen Krason, Abortion: Politics, Morality, and the Constitution (Lanham, MD: University Press of America, 1984), 301-10. 11 Bernard Nathanson, M.D., Aborting America (New York: Doubleday, 1979), 193. 12 From the U.S. Bureau of Vital Statistics Center for Disease Control, as cited in Dr. and Mrs. J. C. Wilke, Abortion: Questions and Answers, rev. ed. (Cincinnati: Hayes Publishing, 1988), 101-2. 13 From Dr. Hellegers’s testimony before the U.S. Senate Judiciary Committee on Constitutional Amendments, April 25, 1 1974; cited in John Jefferson Davis, Abortion and the Christian (Phillipsburg, NJ: Presbyterian and Reformed, 1984), 75. 14 From the U.S. Bureau of Vital Statistics Center for Disease Control, as cited in Wilke, 101-2. 15 See Davis, 75. 16 See note 10; Callahan, 132-36; Krason, 301-10. 17 Barbara J. Syska, Thomas W. Hilgers, M.D., and Dennis O’Hare, “An Objective Model for Estimating Criminal Abortions and Its Implications for Public Policy,” in New Perspectives on Human Abortion, ed. Thomas Hilgers, M.D., Dennis J. Horan, and David Mall (Frederick, MD: University Publications of America, 1981), 78. 18 Mary Calderone, “Illegal Abortion as a Public Health Problem,” in American Journal of Health 50 (July 1960):949.

_____________

In the film series “WHATEVER HAPPENED TO THE HUMAN RACE?” the arguments are presented  against abortion (Episode 1),  infanticide (Episode 2),   euthenasia (Episode 3), and then there is a discussion of the Christian versus Humanist worldview concerning the issue of “the basis for human dignity” in Episode 4 and then in the last episode a close look at the truth claims of the Bible.

I truly believe that many of the problems we have today in the USA are due to the advancement of humanism in the last few decades in our society. Ronald Reagan appointed the evangelical Dr. C. Everett Koop to the position of Surgeon General in his administration. He partnered with Dr. Francis Schaeffer in making the video below. It is very valuable information for Christians to have.  Actually I have included a video below that includes comments from him on this subject.

___________

Francis Schaeffer experienced doubts early in his ministry about Christ and the Bible but he worked his way through that.

Compassionate Engagement: A Brief Survey of the Life of Francis Schaeffer, Part 2 – The Early Years

By Derek Brown on January 6, 2012

Read part one here.  

Francis Schaeffer was born on January 30, 1912 in Germantown, Pennsylvania to middle-class parents of German heritage.  After being converted as a young man, Schaeffer felt a calling from God to be a pastor.  After his graduation from college in 1935, Schaeffer married Edith Seville and then entered Westminster Theological Seminary (in Philadelphia) in September of that same year.  As a result of a split within his denomination (PCUSA), Schaeffer soon found himself transferring to a new seminary, Faith Theological, and relocating his membership to a new denomination, the Bible Presbyterian Church.  From this point, it is most helpful to trace Schaeffer’s life in three phases: his time as a separatist pastor, the prelude and development of the work of L’Abri fellowship, and his involvement as a political activist.

Separatist PastorAfter graduation, Francis and Edith would find themselves in three different cities throughout the United States, as Francis would spend the next ten years serving in pastoral ministry.  In the spring of 1947, the Independent Board of Foreign Missions (of the Bible Presbyterian Church) would invite Schaeffer to make a “fact-finding tour” for three months that summer in order to determine how churches in Europe were faring theologically under the destructive influence of neo-orthodoxy.  The impact of this investigative expedition upon Schaeffer cannot be overstated.  Indeed, as biographer and personal friend Colin Duriez observes, “This tour would change his life—and eventually the lives of countless others throughout Europe and the world” (Francis Schaeffer: An Authentic Life, 63).

When the Schaeffer’s returned to St. Louis, Francis began to receive letters from Europeans, requesting that he return to Europe and help establish the same kind of evangelical work that was being cultivated in America.  The mission agency agreed to these requests and decided to send the Schaeffer’s to Europe permanently so that Francis might help revive European Protestantism.  After six months of preparation in Philadelphia, the Schaeffer’s moved to Switzerland.

While in Europe, Schaeffer delivered an address to the International Council of Christian Churches (an organization of separatist churches).  In the address entitled, “The New Modernism,” Schaeffer, responded to the neo-orthodoxy of Karl Barth.  Schaeffer argued that Barth’s separating of religious truth from the facts of history was both nonsensical and dangerous.  Nevertheless, despite his passionate denunciation of Barth’s teaching, Schaeffer revealed his heart for right use of apologetic reasoning; an approach that would later characterize all of his evangelistic efforts:  “The end of apologetics is not to slay men with our logic, but to lead them to the true Christ, the Christ of the whole Scriptures” (Hankins, 32).  Schaeffer’s address in Geneva would anticipate the direction his thought would begin to take, as he would attempt to wrestle with the writings of prominent thinkers and philosophers and their influence on Christianity; this time would also feature Schaeffer’s break with fundamentalism (Hankins, 40).

Schaeffer was beginning to experience growing doubts about the adequacy of fundamentalism, especially with regard to its focus on strident separatism.  Schaeffer believed the Lord would not bless the efforts of separatist churches if they continued “fight without restraint” against those who differed from their work.  Furthermore, Schaeffer began to grow tired of his old mentor, Carl McIntire’s “insatiable desire to fight against other evangelical Christians and institutions” (Hankins, 46).  By 1954, Schaeffer and McIntire were in open warfare; the feud would eventually lead to Schaeffer’s break from McIntire and separatist churches.  The break, however, would free Schaeffer to pursue what would become his life’s work.Next:Life at L’Abri

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Here is a great pro-life cartoon:

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Recently I have been revisiting my correspondence in 1995 with the famous astronomer Carl Sagan who I had the privilege to correspond with in 1994, 1995 and 1996. In 1996 I had a chance to respond to his December 5, 1995letter on January 10, 1996 and I never heard back from him again since his cancer returned and he passed away later in 1996. Below is what Carl Sagan wrote to me in his December 5, 1995 letter:

Thanks for your recent letter about evolution and abortion. The correlation is hardly one to one; there are evolutionists who are anti-abortion and anti-evolutionists who are pro-abortion.You argue that God exists because otherwise we could not understand the world in our consciousness. But if you think God is necessary to understand the world, then why do you not ask the next question of where God came from? And if you say “God was always here,” why not say that the universe was always here? On abortion, my views are contained in the enclosed article (Sagan, Carl and Ann Druyan {1990}, “The Question of Abortion,” Parade Magazine, April 22.)

I was introduced to when reading a book by Francis Schaeffer called HE IS THERE AND HE IS NOT SILENT written in 1968. 

Francis Schaeffer when he was a young pastor in St. Louis pictured above.

Francis Schaeffer and Adrian Rogers

(both Adrian Rogers and Francis Schaeffer mentioned Carl Sagan in their books and that prompted me to write Sagan and expose him to their views.

Carl Sagan pictured below:

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Francis Schaeffer

I mentioned earlier that I was blessed with the opportunity to correspond with Dr. Sagan. In his December 5, 1995 letter Dr. Sagan went on to tell me that he was enclosing his article “The Question of Abortion: A Search for Answers”by Carl Sagan and Ann Druyan. I am going to respond to several points made in that article. Here is a portion of Sagan’s article (here is a link to the whole article):

Carl Sagan and Ann Druyan pictured above

 “The Question of Abortion: A Search for Answers”

by Carl Sagan and Ann Druyan

For the complete text, including illustrations, introductory quote, footnotes, and commentary on the reaction to the originally published article see Billions and Billions.

The issue had been decided years ago. The court had chosen the middle ground. You’d think the fight was over. Instead, there are mass rallies, bombings and intimidation, murders of workers at abortion clinics, arrests, intense lobbying, legislative drama, Congressional hearings, Supreme Court decisions, major political parties almost defining themselves on the issue, and clerics threatening politicians with perdition. Partisans fling accusations of hypocrisy and murder. The intent of the Constitution and the will of God are equally invoked. Doubtful arguments are trotted out as certitudes. The contending factions call on science to bolster their positions. Families are divided, husbands and wives agree not to discuss it, old friends are no longer speaking. Politicians check the latest polls to discover the dictates of their consciences. Amid all the shouting, it is hard for the adversaries to hear one another. Opinions are polarized. Minds are closed.

Is it wrong to abort a pregnancy? Always? Sometimes? Never? How do we decide? We wrote this article to understand better what the contending views are and to see if we ourselves could find a position that would satisfy us both. Is there no middle ground? We had to weigh the arguments of both sides for consistency and to pose test cases, some of which are purely hypothetical. If in some of these tests we seem to go too far, we ask the reader to be patient with us–we’re trying to stress the various positions to the breaking point to see their weaknesses and where they fail.

In contemplative moments, nearly everyone recognizes that the issue is not wholly one-sided. Many partisans of differing views, we find, feel some disquiet, some unease when confronting what’s behind the opposing arguments. (This is partly why such confrontations are avoided.) And the issue surely touches on deep questions: What are our responses to one another? Should we permit the state to intrude into the most intimate and personal aspects of our lives? Where are the boundaries of freedom? What does it mean to be human?

Of the many actual points of view, it is widely held–especially in the media, which rarely have the time or the inclination to make fine distinctions–that there are only two: “pro-choice” and “pro-life.” This is what the two principal warring camps like to call themselves, and that’s what we’ll call them here. In the simplest characterization, a pro-choicer would hold that the decision to abort a pregnancy is to be made only by the woman; the state has no right to interfere. And a pro-lifer would hold that, from the moment of conception, the embryo or fetus is alive; that this life imposes on us a moral obligation to preserve it; and that abortion is tantamount to murder. Both names–pro-choice and pro-life–were picked with an eye toward influencing those whose minds are not yet made up: Few people wish to be counted either as being against freedom of choice or as opposed to life. Indeed, freedom and life are two of our most cherished values, and here they seem to be in fundamental conflict.

Let’s consider these two absolutist positions in turn. A newborn baby is surely the same being it was just before birth. There ‘s good evidence that a late-term fetus responds to sound–including music, but especially its mother’s voice. It can suck its thumb or do a somersault. Occasionally, it generates adult brain-wave patterns. Some people claim to remember being born, or even the uterine environment. Perhaps there is thought in the womb. It’s hard to maintain that a transformation to full personhood happens abruptly at the moment of birth. Why, then, should it be murder to kill an infant the day after it was born but not the day before?

As a practical matter, this isn’t very important: Less than 1 percent of all tabulated abortions in the United States are listed in the last three months of pregnancy (and, on closer investigation, most such reports turn out to be due to miscarriage or miscalculation). But third-trimester abortions provide a test of the limits of the pro-choice point of view. Does a woman’s “innate right to control her own body” encompass the right to kill a near-term fetus who is, for all intents and purposes, identical to a newborn child?

We believe that many supporters of reproductive freedom are troubled at least occasionally by this question. But they are reluctant to raise it because it is the beginning of a slippery slope. If it is impermissible to abort a pregnancy in the ninth month, what about the eighth, seventh, sixth … ? Once we acknowledge that the state can interfere at any time in the pregnancy, doesn’t it follow that the state can interfere at all times?

Abortion and the slippery slope argument above

This conjures up the specter of predominantly male, predominantly affluent legislators telling poor women they must bear and raise alone children they cannot afford to bring up; forcing teenagers to bear children they are not emotionally prepared to deal with; saying to women who wish for a career that they must give up their dreams, stay home, and bring up babies; and, worst of all, condemning victims of rape and incest to carry and nurture the offspring of their assailants. Legislative prohibitions on abortion arouse the suspicion that their real intent is to control the independence and sexuality of women…

And yet, by consensus, all of us think it proper that there be prohibitions against, and penalties exacted for, murder. It would be a flimsy defense if the murderer pleads that this is just between him and his victim and none of the government’s business. If killing a fetus is truly killing a human being, is it not the duty of the state to prevent it? Indeed, one of the chief functions of government is to protect the weak from the strong.

If we do not oppose abortion at some stage of pregnancy, is there not a danger of dismissing an entire category of human beings as unworthy of our protection and respect? And isn’t that dismissal the hallmark of sexism, racism, nationalism, and religious fanaticism? Shouldn’t those dedicated to fighting such injustices be scrupulously careful not to embrace another?

Adrian Rogers’ sermon on animal rights refutes Sagan here

There is no right to life in any society on Earth today, nor has there been at any former time… : We raise farm animals for slaughter; destroy forests; pollute rivers and lakes until no fish can live there; kill deer and elk for sport, leopards for the pelts, and whales for fertilizer; entrap dolphins, gasping and writhing, in great tuna nets; club seal pups to death; and render a species extinct every day. All these beasts and vegetables are as alive as we. What is (allegedly) protected is not life, but human life.

Genesis 3 defines being human

And even with that protection, casual murder is an urban commonplace, and we wage “conventional” wars with tolls so terrible that we are, most of us, afraid to consider them very deeply… That protection, that right to life, eludes the 40,000 children under five who die on our planet each day from preventable starvation, dehydration, disease, and neglect.

Those who assert a “right to life” are for (at most) not just any kind of life, but for–particularly and uniquely—human life. So they too, like pro-choicers, must decide what distinguishes a human being from other animals and when, during gestation, the uniquely human qualities–whatever they are–emerge.

The Bible talks about the differences between humans and animals

Despite many claims to the contrary, life does not begin at conception: It is an unbroken chain that stretches back nearly to the origin of the Earth, 4.6 billion years ago. Nor does human life begin at conception: It is an unbroken chain dating back to the origin of our species, hundreds of thousands of years ago. Every human sperm and egg is, beyond the shadow of a doubt, alive. They are not human beings, of course. However, it could be argued that neither is a fertilized egg.

In some animals, an egg develops into a healthy adult without benefit of a sperm cell. But not, so far as we know, among humans. A sperm and an unfertilized egg jointly comprise the full genetic blueprint for a human being. Under certain circumstances, after fertilization, they can develop into a baby. But most fertilized eggs are spontaneously miscarried. Development into a baby is by no means guaranteed. Neither a sperm and egg separately, nor a fertilized egg, is more than a potential baby or a potential adult. So if a sperm and egg are as human as the fertilized egg produced by their union, and if it is murder to destroy a fertilized egg–despite the fact that it’s only potentially a baby–why isn’t it murder to destroy a sperm or an egg?

Hundreds of millions of sperm cells (top speed with tails lashing: five inches per hour) are produced in an average human ejaculation. A healthy young man can produce in a week or two enough spermatozoa to double the human population of the Earth. So is masturbation mass murder? How about nocturnal emissions or just plain sex? When the unfertilized egg is expelled each month, has someone died? Should we mourn all those spontaneous miscarriages? Many lower animals can be grown in a laboratory from a single body cell. Human cells can be cloned… In light of such cloning technology, would we be committing mass murder by destroying any potentially clonable cells? By shedding a drop of blood?

All human sperm and eggs are genetic halves of “potential” human beings. Should heroic efforts be made to save and preserve all of them, everywhere, because of this “potential”? Is failure to do so immoral or criminal? Of course, there’s a difference between taking a life and failing to save it. And there’s a big difference between the probability of survival of a sperm cell and that of a fertilized egg. But the absurdity of a corps of high-minded semen-preservers moves us to wonder whether a fertilized egg’s mere “potential” to become a baby really does make destroying it murder.

Opponents of abortion worry that, once abortion is permissible immediately after conception, no argument will restrict it at any later time in the pregnancy. Then, they fear, one day it will be permissible to murder a fetus that is unambiguously a human being. Both pro-choicers and pro-lifers (at least some of them) are pushed toward absolutist positions by parallel fears of the slippery slope.

Another slippery slope is reached by those pro-lifers who are willing to make an exception in the agonizing case of a pregnancy resulting from rape or incest. But why should the right to live depend on the circumstances of conception? If the same child were to result, can the state ordain life for the offspring of a lawful union but death for one conceived by force or coercion? How can this be just? And if exceptions are extended to such a fetus, why should they be withheld from any other fetus? This is part of the reason some pro-lifers adopt what many others consider the outrageous posture of opposing abortions under any and all circumstances–only excepting, perhaps, when the life of the mother is in danger.

By far the most common reason for abortion worldwide is birth control. So shouldn’t opponents of abortion be handing out contraceptives and teaching school children how to use them? That would be an effective way to reduce the number of abortions. Instead, the United States is far behind other nations in the development of safe and effective methods of birth control–and, in many cases, opposition to such research (and to sex education) has come from the same people who oppose abortions.continue on to Part 3

For the complete text, including illustrations, introductory quote, footnotes, and commentary on the reaction to the originally published article see Billions and Billions.

The attempt to find an ethically sound and unambiguous judgment on when, if ever, abortion is permissible has deep historical roots. Often, especially in Christian tradition, such attempts were connected with the question of when the soul enters the body–a matter not readily amenable to scientific investigation and an issue of controversy even among learned theologians. Ensoulment has been asserted to occur in the sperm before conception, at conception, at the time of “quickening” (when the mother is first able to feel the fetus stirring within her), and at birth. Or even later.

Different religions have different teachings. Among hunter-gatherers, there are usually no prohibitions against abortion, and it was common in ancient Greece and Rome. In contrast, the more severe Assyrians impaled women on stakes for attempting abortion. The Jewish Talmud teaches that the fetus is not a person and has no rights. The Old and New Testaments–rich in astonishingly detailed prohibitions on dress, diet, and permissible words–contain not a word specifically prohibiting abortion. The only passage that’s remotely relevant (Exodus 21:22) decrees that if there’s a fight and a woman bystander should accidentally be injured and made to miscarry, the assailant must pay a fine.

Neither St. Augustine nor St. Thomas Aquinas considered early-term abortion to be homicide (the latter on the grounds that the embryo doesn’t look human). This view was embraced by the Church in the Council of Vienne in 1312, and has never been repudiated. The Catholic Church’s first and long-standing collection of canon law (according to the leading historian of the Church’s teaching on abortion, John Connery, S.J.) held that abortion was homicide only after the fetus was already “formed”–roughly, the end of the first trimester.

But when sperm cells were examined in the seventeenth century by the first microscopes, they were thought to show a fully formed human being. An old idea of the homunculus was resuscitated–in which within each sperm cell was a fully formed tiny human, within whose testes were innumerable other homunculi, etc., ad infinitum. In part through this misinterpretation of scientific data, in 1869 abortion at any time for any reason became grounds for excommunication. It is surprising to most Catholics and others to discover that the date was not much earlier.

From colonial times to the nineteenth century, the choice in the United States was the woman’s until “quickening.” An abortion in the first or even second trimester was at worst a misdemeanor. Convictions were rarely sought and almost impossible to obtain, because they depended entirely on the woman’s own testimony of whether she had felt quickening, and because of the jury’s distaste for prosecuting a woman for exercising her right to choose. In 1800 there was not, so far as is known, a single statute in the United States concerning abortion. Advertisements for drugs to induce abortion could be found in virtually every newspaper and even in many church publications–although the language used was suitably euphemistic, if widely understood.

But by 1900, abortion had been banned at any time in pregnancy by every state in the Union, except when necessary to save the woman’s life. What happened to bring about so striking a reversal? Religion had little to do with it.Drastic economic and social conversions were turning this country from an agrarian to an urban-industrial society. America was in the process of changing from having one of the highest birthrates in the world to one of the lowest. Abortion certainly played a role and stimulated forces to suppress it.

One of the most significant of these forces was the medical profession. Up to the mid-nineteenth century, medicine was an uncertified, unsupervised business. Anyone could hang up a shingle and call himself (or herself) a doctor. With the rise of a new, university-educated medical elite, anxious to enhance the status and influence of physicians, the American Medical Association was formed. In its first decade, the AMA began lobbying against abortions performed by anyone except licensed physicians. New knowledge of embryology, the physicians said, had shown the fetus to be human even before quickening.

Their assault on abortion was motivated not by concern for the health of the woman but, they claimed, for the welfare of the fetus. You had to be a physician to know when abortion was morally justified, because the question depended on scientific and medical facts understood only by physicians. At the same time, women were effectively excluded from the medical schools, where such arcane knowledge could be acquired. So, as things worked out, women had almost nothing to say about terminating their own pregnancies. It was also up to the physician to decide if the pregnancy posed a threat to the woman, and it was entirely at his discretion to determine what was and was not a threat. For the rich woman, the threat might be a threat to her emotional tranquillity or even to her lifestyle. The poor woman was often forced to resort to the back alley or the coat hanger.

This was the law until the 1960s, when a coalition of individuals and organizations, the AMA now among them, sought to overturn it and to reinstate the more traditional values that were to be embodied in Roe v. Wade.continue on to Part 4

If you deliberately kill a human being, it’s called murder. If you deliberately kill a chimpanzee–biologically, our closest relative, sharing 99.6 percent of our active genes–whatever else it is, it’s not murder. To date, murder uniquely applies to killing human beings. Therefore, the question of when personhood (or, if we like, ensoulment) arises is key to the abortion debate. When does the fetus become human? When do distinct and characteristic human qualities emerge?

Section 8 Sperm journey to becoming Human 

We recognize that specifying a precise moment will overlook individual differences. Therefore, if we must draw a line, it ought to be drawn conservatively–that is, on the early side. There are people who object to having to set some numerical limit, and we share their disquiet; but if there is to be a law on this matter, and it is to effect some useful compromise between the two absolutist positions, it must specify, at least roughly, a time of transition to personhood.

Every one of us began from a dot. A fertilized egg is roughly the size of the period at the end of this sentence. The momentous meeting of sperm and egg generally occurs in one of the two fallopian tubes. One cell becomes two, two become four, and so on—an exponentiation of base-2 arithmetic. By the tenth day the fertilized egg has become a kind of hollow sphere wandering off to another realm: the womb. It destroys tissue in its path. It sucks blood from capillaries. It bathes itself in maternal blood, from which it extracts oxygen and nutrients. It establishes itself as a kind of parasite on the walls of the uterus.By the third week, around the time of the first missed menstrual period, the forming embryo is about 2 millimeters long and is developing various body parts. Only at this stage does it begin to be dependent on a rudimentary placenta. It looks a little like a segmented worm.By the end of the fourth week, it’s about 5 millimeters (about 1/5 inch) long. It’s recognizable now as a vertebrate, its tube-shaped heart is beginning to beat, something like the gill arches of a fish or an amphibian become conspicuous, and there is a pronounced tail. It looks rather like a newt or a tadpole. This is the end of the first month after conception.By the fifth week, the gross divisions of the brain can be distinguished. What will later develop into eyes are apparent, and little buds appear—on their way to becoming arms and legs.By the sixth week, the embryo is 13 millimeteres (about ½ inch) long. The eyes are still on the side of the head, as in most animals, and the reptilian face has connected slits where the mouth and nose eventually will be.By the end of the seventh week, the tail is almost gone, and sexual characteristics can be discerned (although both sexes look female). The face is mammalian but somewhat piglike.By the end of the eighth week, the face resembles that of a primate but is still not quite human. Most of the human body parts are present in their essentials. Some lower brain anatomy is well-developed. The fetus shows some reflex response to delicate stimulation.By the tenth week, the face has an unmistakably human cast. It is beginning to be possible to distinguish males from females. Nails and major bone structures are not apparent until the third month.By the fourth month, you can tell the face of one fetus from that of another. Quickening is most commonly felt in the fifth month. The bronchioles of the lungs do not begin developing until approximately the sixth month, the alveoli still later.

So, if only a person can be murdered, when does the fetus attain personhood? When its face becomes distinctly human, near the end of the first trimester? When the fetus becomes responsive to stimuli–again, at the end of the first trimester? When it becomes active enough to be felt as quickening, typically in the middle of the second trimester? When the lungs have reached a stage of development sufficient that the fetus might, just conceivably, be able to breathe on its own in the outside air?

The trouble with these particular developmental milestones is not just that they’re arbitrary. More troubling is the fact that none of them involves uniquely humancharacteristics–apart from the superficial matter of facial appearance. All animals respond to stimuli and move of their own volition. Large numbers are able to breathe. But that doesn’t stop us from slaughtering them by the billions. Reflexes and motion are not what make us human.

Sagan’s conclusion based on arbitrary choice of the presence of thought by unborn baby

Other animals have advantages over us–in speed, strength, endurance, climbing or burrowing skills, camouflage, sight or smell or hearing, mastery of the air or water. Our one great advantage, the secret of our success, is thought–characteristically human thought. We are able to think things through, imagine events yet to occur, figure things out. That’s how we invented agriculture and civilization. Thought is our blessing and our curse, and it makes us who we are.

Thinking occurs, of course, in the brain–principally in the top layers of the convoluted “gray matter” called the cerebral cortex. The roughly 100 billion neurons in the brain constitute the material basis of thought. The neurons are connected to each other, and their linkups play a major role in what we experience as thinking. But large-scale linking up of neurons doesn’t begin until the 24th to 27th week of pregnancy–the sixth month.

By placing harmless electrodes on a subject’s head, scientists can measure the electrical activity produced by the network of neurons inside the skull. Different kinds of mental activity show different kinds of brain waves. But brain waves with regular patterns typical of adult human brains do not appear in the fetus until about the 30th week of pregnancy–near the beginning of the third trimester. Fetuses younger than this–however alive and active they may be–lack the necessary brain architecture. They cannot yet think.

Acquiescing in the killing of any living creature, especially one that might later become a baby, is troublesome and painful. But we’ve rejected the extremes of “always” and “never,” and this puts us–like it or not–on the slippery slope. If we are forced to choose a developmental criterion, then this is where we draw the line: when the beginning of characteristically human thinking becomes barely possible.

It is, in fact, a very conservative definition: Regular brain waves are rarely found in fetuses. More research would help… If we wanted to make the criterion still more stringent, to allow for occasional precocious fetal brain development, we might draw the line at six months. This, it so happens, is where the Supreme Court drew it in 1973–although for completely different reasons.

Its decision in the case of Roe v. Wade changed American law on abortion. It permits abortion at the request of the woman without restriction in the first trimester and, with some restrictions intended to protect her health, in the second trimester. It allows states to forbid abortion in the third trimester, except when there’s a serious threat to the life or health of the woman. In the 1989 Webster decision, the Supreme Court declined explicitly to overturn Roe v. Wade but in effect invited the 50 state legislatures to decide for themselves.

What was the reasoning in Roe v. Wade? There was no legal weight given to what happens to the children once they are born, or to the family. Instead, a woman’s right to reproductive freedom is protected, the court ruled, by constitutional guarantees of privacy. But that right is not unqualified. The woman’s guarantee of privacy and the fetus’s right to life must be weighed–and when the court did the weighing’ priority was given to privacy in the first trimester and to life in the third. The transition was decided not from any of the considerations we have been dealing with so far…–not when “ensoulment” occurs, not when the fetus takes on sufficient human characteristics to be protected by laws against murder. Instead, the criterion adopted was whether the fetus could live outside the mother. This is called “viability” and depends in part on the ability to breathe. The lungs are simply not developed, and the fetus cannot breathe–no matter how advanced an artificial lung it might be placed in—until about the 24th week, near the start of the sixth month. This is why Roe v. Wade permits the states to prohibit abortions in the last trimester. It’s a very pragmatic criterion.

If the fetus at a certain stage of gestation would be viable outside the womb, the argument goes, then the right of the fetus to life overrides the right of the woman to privacy. But just what does “viable” mean? Even a full-term newborn is not viable without a great deal of care and love. There was a time before incubators, only a few decades ago, when babies in their seventh month were unlikely to be viable. Would aborting in the seventh month have been permissible then? After the invention of incubators, did aborting pregnancies in the seventh month suddenly become immoral? What happens if, in the future, a new technology develops so that an artificial womb can sustain a fetus even before the sixth month by delivering oxygen and nutrients through the blood–as the mother does through the placenta and into the fetal blood system? We grant that this technology is unlikely to be developed soon or become available to many. But if it were available, does it then become immoral to abort earlier than the sixth month, when previously it was moral? A morality that depends on, and changes with, technology is a fragile morality; for some, it is also an unacceptable morality.

And why, exactly, should breathing (or kidney function, or the ability to resist disease) justify legal protection? If a fetus can be shown to think and feel but not be able to breathe, would it be all right to kill it? Do we value breathing more than thinking and feeling? Viability arguments cannot, it seems to us, coherently determine when abortions are permissible. Some other criterion is needed. Again, we offer for consideration the earliest onset of human thinking as that criterion.

Since, on average, fetal thinking occurs even later than fetal lung development, we find Roe v. Wade to be a good and prudent decision addressing a complex and difficult issue. With prohibitions on abortion in the last trimester–except in cases of grave medical necessity–it strikes a fair balance between the conflicting claims of freedom and life.What do you think? What have others said about Carl Sagan’s thoughts on 

END OF SAGAN’S ARTICLE

Carl Sagan with his wife Ann in the 1990’s

I grew up in Memphis as a member of Bellevue Baptist Church under our pastor Adrian Rogers and attended ECS High School where the books and films of Francis Schaeffer were taught. Both men dealt with current issues in the culture such as the film series COSMOS by Carl Sagan. I personally read several of Sagan’s books.  (Francis and Edith Schaeffer pictured below in their home at L’ Abri in Switzerland where Francis  taught students for 3 decades.

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Q    Mr. President, should the Senate do away with the filibuster to codify Roe?

THE PRESIDENT:  I’m not — I’m not prepared to make those judgments now about — but, you know, I think the codification of Roe makes a lot of sense.

Look, think what Roe says.  Roe says what all basic mainstream religions have historically concluded — that the right — that the existence of a human life and being is a question.  Is it at the moment of conception?  Is it six months?  Is it six weeks?  Is it — is it quickening, like Aquinas argued? 

I mean, so the idea that we’re going to make a judgment that is going to say that no one can make the judgment to choose to abort a child based on a decision by the Supreme Court, I think, goes way overboard.

Carl Sagan asked:

Does a woman’s “innate right to control her own body” encompass the right to kill a near-term fetus who is, for all intents and purposes, identical to a newborn child?… it is the beginning of a slippery slope. If it is impermissible to abort a pregnancy in the ninth month, what about the eighth, seventh, sixth…?

Francis Schaeffer and C. Everett Koop asserted:

Our question to a proabortion doctor who would not kill a newborn baby is this: “Would you then kill this infant a minute before he was born, or a minute before that, or a minute before that?” At what point in time can one consider life to be worthless and the next minute precious and worth saving?

Francis Schaeffer went on to say:

A much more serious example of this schizophrenic mentality is that we will transport a newborn baby, who is premature and has a congenital defect incompatible with life, to a hospital a considerable distance away–so that a sophisticated team of doctors and nurses can correct that defect and plan for the rehabilitation of the youngster. Meanwhile,  in a number of other hospitals within gunshot distance of that center, other medical personnel are destroying perfectly normal infants in the womb.

THE GROWTH OF HUMAN LIFE

Our reasons against abortion are logical as well as moral. It is impossible for anyone to say when a developing fetus becomes viable, that is, has the ability to exist on its own. Smaller and smaller premature infants are being saved each year! There was a day when a  1000-gram  preemie has no chance; now 50 percent of preemies under 1000 grams are being saved. Theoretically, there  once was a point beyond which technology could not be expected to go in salvaging premature infants—but with further technological advances, who knows what the limits may be! The eventual possibilities are staggering. 

The logical approach is to go back to the sperm and the egg. A sperm has twenty-three chromosomes; even though it is alive and can fertilize an egg, it can never make another sperm. An egg also has twenty-three chromosomes, and it can never make another egg. Thus, we have sperm that cannot reproduce and eggs that cannot reproduce unless they get together. Once the union of a sperm and an egg occurs and the twenty-three chromosomes of each are brought together into one cell that has forty-six chromosomes, that one cell has all the DNA (the whole genetic code) that will, if not interrupted, make a human being. 

Our question to a proabortion doctor who would not kill a newborn baby is this: “Would you then kill this infant a minute before he was born, or a minute before that, or a minute before that?” At what point in time can one consider life to be worthless and the next minute precious and worth saving?

(Page 297)

Having already mentioned the union of sperm and egg to give forty-six chromosomes, let us briefly review the development of a baby. At twenty-one days, the first irregular beats occur in the developing heart, long before the mother is sure she is pregnant. Forty-five days after conception, electroencephalographic waves can be picked up from the baby’s developing brain. 

By the ninth and tenth weeks, the thyroid and the adrenal glands are functioning. The baby can squint, swallow, and move his tongue. The sex hormones are already present. By twelve or thirteen weeks, he has fingernails; he sucks his thumb and will recoil from pain. His fingerprints, on the hands which have already formed, will never change throughout his lifetime except for size. Legally, it is understood that an individual’s fingerprints distinguish him as a separate identity and are the most difficult characteristic to falsify. 

In the fourth month the growing baby is eight to ten inches long. The fifth month is a time of lengthening and strengthening. Skin, hair, and nails grow. Sweat glands come into being, oil glands excrete. This is the month in which the mother feels the infant’s movements. 

In the sixth month the developing baby responds to light and sound. He can sleep and awaken. He gets hiccups and can hear the beat of his mother’s heart. Survival outside the womb is now possible. In the seventh month the nervous system becomes much more complex. The infant is about sixteen inches long and weighs about three pounds. The eighth and ninth months see a fattening of the baby. 

We do not know how anyone who has seen the remarkable films of the intrauterine development of the human embryo can still maintain that the product of an abortion consists of just some membranes or a part of the woman’s body over which she has complete control–or indeed anything other than a human life within the confines of a tiny body. At the very least we must admit that an embryo is not simply an extension of another person’s body; it is something separate and uniquely irreplaceable. Another good reason we should not view the unborn baby as an extension of the woman’s body is that it did not originate only from the woman. The baby would not exist without the man’s seed.

(Page 298)

We are convinced that the reason the Supreme Court decision for abortion-on-demand never came to grips with the issue of the viability of the human fetus is that its viability (this is, ability to live outside of the womb on its own) is really not the important point. 

Viable or not, the single-celled fertilized egg will develop into a human being unless some force destroys its life. We should add that biologists take the uniform position that life begins at conception; there is no logical reason why the proabortionist should try to arrive at a different definition when he is talking about people, the highest form of all biological creatures. After conception, no additional factor is necessary at a later time. All that makes up the adult is present as the ovum and the sperm are united–the whole genetic code is present. 

I am taking time over the next few weeks to take time to look at the work of Francis Schaeffer who died almost exactly 35 years ago today. Francis Schaeffer lived from January 30, 1912 to May 15, 1984 and on May 15, 1994 the 10th anniversary of his passing, I wrote 250 skeptics in academia and sent them a lengthy letter filled with his quotes from various intellectuals on the meaning of life if God was not in the picture. I also included the message by Francis Schaeffer on Ecclesiastes which were conclusions of King Solomon on the same subject and I also told about the musings of three men on the world around them, Carl Sagan in his film Cosmos, Francis Schaeffer in his experience in the 1930’s while on the beach observing an eclipse, and King Solomon in the Book of Ecclesiastes. Then I posed to these academics the question, “Is there a lasting meaning to our lives without God in the picture?”
Many of these scholars have taken the time to respond back to me in the last 20 years and some of the names  included are  Ernest Mayr (1904-2005), George Wald (1906-1997), Carl Sagan (1934-1996),  Robert Shapiro (1935-2011), Nicolaas Bloembergen (1920-),  Brian Charlesworth (1945-),  Francisco J. Ayala (1934-) Elliott Sober (1948-), Kevin Padian (1951-), Matt Cartmill (1943-) , Milton Fingerman (1928-), John J. Shea (1969-), , Michael A. Crawford (1938-), (Paul Kurtz (1925-2012), Sol Gordon (1923-2008), Albert Ellis (1913-2007), Barbara Marie Tabler (1915-1996), Renate Vambery (1916-2005), Archie J. Bahm (1907-1996), Aron S “Gil” Martin ( 1910-1997), Matthew I. Spetter (1921-2012), H. J. Eysenck (1916-1997), Robert L. Erdmann (1929-2006), Mary Morain (1911-1999), Lloyd Morain (1917-2010),  Warren Allen Smith (1921-), Bette Chambers (1930-),  Gordon Stein (1941-1996) , Milton Friedman (1912-2006), John Hospers (1918-2011), and Michael Martin (1932-).

Francis Schaeffer talked quite a lot about the works of Carl Sagan and that is why I think Carl Sagan took the time to write me back.

Carl Sagan pictured below

Recently I have been revisiting my correspondence in 1995 with the famous astronomer Carl Sagan who I had the privilege to correspond with in 1994, 1995 and 1996. In 1996 I had a chance to respond to his December 5, 1995letter on January 10, 1996 and I never heard back from him again since his cancer returned and he passed away later in 1996. Below is what Carl Sagan wrote to me in his December 5, 1995 letter:

Thanks for your recent letter about evolution and abortion. The correlation is hardly one to one; there are evolutionists who are anti-abortion and anti-evolutionists who are pro-abortion.You argue that God exists because otherwise we could not understand the world in our consciousness. But if you think God is necessary to understand the world, then why do you not ask the next question of where God came from? And if you say “God was always here,” why not say that the universe was always here? On abortion, my views are contained in the enclosed article (Sagan, Carl and Ann Druyan {1990}, “The Question of Abortion,” Parade Magazine, April 22.)

I was introduced to when reading a book by Francis Schaeffer called HE IS THERE AND HE IS NOT SILENT written in 1968. 

_

Francis Schaeffer when he was a young pastor in St. Louis pictured above.

Francis Schaeffer and Adrian Rogers

(both Adrian Rogers and Francis Schaeffer mentioned Carl Sagan in their books and that prompted me to write Sagan and expose him to their views.

Carl Sagan pictured below:

_________

Francis Schaeffer

I mentioned earlier that I was blessed with the opportunity to correspond with Dr. Sagan. In his December 5, 1995 letter Dr. Sagan went on to tell me that he was enclosing his article “The Question of Abortion: A Search for Answers”by Carl Sagan and Ann Druyan. I am going to respond to several points made in that article. Here is a portion of Sagan’s article (here is a link to the whole article):

Carl Sagan and Ann Druyan pictured above

 “The Question of Abortion: A Search for Answers”

by Carl Sagan and Ann Druyan

For the complete text, including illustrations, introductory quote, footnotes, and commentary on the reaction to the originally published article see Billions and Billions.

The issue had been decided years ago. The court had chosen the middle ground. You’d think the fight was over. Instead, there are mass rallies, bombings and intimidation, murders of workers at abortion clinics, arrests, intense lobbying, legislative drama, Congressional hearings, Supreme Court decisions, major political parties almost defining themselves on the issue, and clerics threatening politicians with perdition. Partisans fling accusations of hypocrisy and murder. The intent of the Constitution and the will of God are equally invoked. Doubtful arguments are trotted out as certitudes. The contending factions call on science to bolster their positions. Families are divided, husbands and wives agree not to discuss it, old friends are no longer speaking. Politicians check the latest polls to discover the dictates of their consciences. Amid all the shouting, it is hard for the adversaries to hear one another. Opinions are polarized. Minds are closed.

Is it wrong to abort a pregnancy? Always? Sometimes? Never? How do we decide? We wrote this article to understand better what the contending views are and to see if we ourselves could find a position that would satisfy us both. Is there no middle ground? We had to weigh the arguments of both sides for consistency and to pose test cases, some of which are purely hypothetical. If in some of these tests we seem to go too far, we ask the reader to be patient with us–we’re trying to stress the various positions to the breaking point to see their weaknesses and where they fail.

In contemplative moments, nearly everyone recognizes that the issue is not wholly one-sided. Many partisans of differing views, we find, feel some disquiet, some unease when confronting what’s behind the opposing arguments. (This is partly why such confrontations are avoided.) And the issue surely touches on deep questions: What are our responses to one another? Should we permit the state to intrude into the most intimate and personal aspects of our lives? Where are the boundaries of freedom? What does it mean to be human?

Of the many actual points of view, it is widely held–especially in the media, which rarely have the time or the inclination to make fine distinctions–that there are only two: “pro-choice” and “pro-life.” This is what the two principal warring camps like to call themselves, and that’s what we’ll call them here. In the simplest characterization, a pro-choicer would hold that the decision to abort a pregnancy is to be made only by the woman; the state has no right to interfere. And a pro-lifer would hold that, from the moment of conception, the embryo or fetus is alive; that this life imposes on us a moral obligation to preserve it; and that abortion is tantamount to murder. Both names–pro-choice and pro-life–were picked with an eye toward influencing those whose minds are not yet made up: Few people wish to be counted either as being against freedom of choice or as opposed to life. Indeed, freedom and life are two of our most cherished values, and here they seem to be in fundamental conflict.

Let’s consider these two absolutist positions in turn. A newborn baby is surely the same being it was just before birth. There ‘s good evidence that a late-term fetus responds to sound–including music, but especially its mother’s voice. It can suck its thumb or do a somersault. Occasionally, it generates adult brain-wave patterns. Some people claim to remember being born, or even the uterine environment. Perhaps there is thought in the womb. It’s hard to maintain that a transformation to full personhood happens abruptly at the moment of birth. Why, then, should it be murder to kill an infant the day after it was born but not the day before?

As a practical matter, this isn’t very important: Less than 1 percent of all tabulated abortions in the United States are listed in the last three months of pregnancy (and, on closer investigation, most such reports turn out to be due to miscarriage or miscalculation). But third-trimester abortions provide a test of the limits of the pro-choice point of view. Does a woman’s “innate right to control her own body” encompass the right to kill a near-term fetus who is, for all intents and purposes, identical to a newborn child?

We believe that many supporters of reproductive freedom are troubled at least occasionally by this question. But they are reluctant to raise it because it is the beginning of a slippery slope. If it is impermissible to abort a pregnancy in the ninth month, what about the eighth, seventh, sixth … ? Once we acknowledge that the state can interfere at any time in the pregnancy, doesn’t it follow that the state can interfere at all times?

Abortion and the slippery slope argument above

This conjures up the specter of predominantly male, predominantly affluent legislators telling poor women they must bear and raise alone children they cannot afford to bring up; forcing teenagers to bear children they are not emotionally prepared to deal with; saying to women who wish for a career that they must give up their dreams, stay home, and bring up babies; and, worst of all, condemning victims of rape and incest to carry and nurture the offspring of their assailants. Legislative prohibitions on abortion arouse the suspicion that their real intent is to control the independence and sexuality of women…

And yet, by consensus, all of us think it proper that there be prohibitions against, and penalties exacted for, murder. It would be a flimsy defense if the murderer pleads that this is just between him and his victim and none of the government’s business. If killing a fetus is truly killing a human being, is it not the duty of the state to prevent it? Indeed, one of the chief functions of government is to protect the weak from the strong.

If we do not oppose abortion at some stage of pregnancy, is there not a danger of dismissing an entire category of human beings as unworthy of our protection and respect? And isn’t that dismissal the hallmark of sexism, racism, nationalism, and religious fanaticism? Shouldn’t those dedicated to fighting such injustices be scrupulously careful not to embrace another?

(Adrian Rogers pictured above)

Adrian Rogers’ sermon on animal rights refutes Sagan here

There is no right to life in any society on Earth today, nor has there been at any former time… : We raise farm animals for slaughter; destroy forests; pollute rivers and lakes until no fish can live there; kill deer and elk for sport, leopards for the pelts, and whales for fertilizer; entrap dolphins, gasping and writhing, in great tuna nets; club seal pups to death; and render a species extinct every day. All these beasts and vegetables are as alive as we. What is (allegedly) protected is not life, but human life.

Genesis 3 defines being human

And even with that protection, casual murder is an urban commonplace, and we wage “conventional” wars with tolls so terrible that we are, most of us, afraid to consider them very deeply… That protection, that right to life, eludes the 40,000 children under five who die on our planet each day from preventable starvation, dehydration, disease, and neglect.

Those who assert a “right to life” are for (at most) not just any kind of life, but for–particularly and uniquely—human life. So they too, like pro-choicers, must decide what distinguishes a human being from other animals and when, during gestation, the uniquely human qualities–whatever they are–emerge.

The Bible talks about the differences between humans and animals

Despite many claims to the contrary, life does not begin at conception: It is an unbroken chain that stretches back nearly to the origin of the Earth, 4.6 billion years ago. Nor does human life begin at conception: It is an unbroken chain dating back to the origin of our species, hundreds of thousands of years ago. Every human sperm and egg is, beyond the shadow of a doubt, alive. They are not human beings, of course. However, it could be argued that neither is a fertilized egg.

In some animals, an egg develops into a healthy adult without benefit of a sperm cell. But not, so far as we know, among humans. A sperm and an unfertilized egg jointly comprise the full genetic blueprint for a human being. Under certain circumstances, after fertilization, they can develop into a baby. But most fertilized eggs are spontaneously miscarried. Development into a baby is by no means guaranteed. Neither a sperm and egg separately, nor a fertilized egg, is more than a potential baby or a potential adult. So if a sperm and egg are as human as the fertilized egg produced by their union, and if it is murder to destroy a fertilized egg–despite the fact that it’s only potentially a baby–why isn’t it murder to destroy a sperm or an egg?

Hundreds of millions of sperm cells (top speed with tails lashing: five inches per hour) are produced in an average human ejaculation. A healthy young man can produce in a week or two enough spermatozoa to double the human population of the Earth. So is masturbation mass murder? How about nocturnal emissions or just plain sex? When the unfertilized egg is expelled each month, has someone died? Should we mourn all those spontaneous miscarriages? Many lower animals can be grown in a laboratory from a single body cell. Human cells can be cloned… In light of such cloning technology, would we be committing mass murder by destroying any potentially clonable cells? By shedding a drop of blood?

All human sperm and eggs are genetic halves of “potential” human beings. Should heroic efforts be made to save and preserve all of them, everywhere, because of this “potential”? Is failure to do so immoral or criminal? Of course, there’s a difference between taking a life and failing to save it. And there’s a big difference between the probability of survival of a sperm cell and that of a fertilized egg. But the absurdity of a corps of high-minded semen-preservers moves us to wonder whether a fertilized egg’s mere “potential” to become a baby really does make destroying it murder.

Opponents of abortion worry that, once abortion is permissible immediately after conception, no argument will restrict it at any later time in the pregnancy. Then, they fear, one day it will be permissible to murder a fetus that is unambiguously a human being. Both pro-choicers and pro-lifers (at least some of them) are pushed toward absolutist positions by parallel fears of the slippery slope.

Another slippery slope is reached by those pro-lifers who are willing to make an exception in the agonizing case of a pregnancy resulting from rape or incest. But why should the right to live depend on the circumstances of conception? If the same child were to result, can the state ordain life for the offspring of a lawful union but death for one conceived by force or coercion? How can this be just? And if exceptions are extended to such a fetus, why should they be withheld from any other fetus? This is part of the reason some pro-lifers adopt what many others consider the outrageous posture of opposing abortions under any and all circumstances–only excepting, perhaps, when the life of the mother is in danger.

By far the most common reason for abortion worldwide is birth control. So shouldn’t opponents of abortion be handing out contraceptives and teaching school children how to use them? That would be an effective way to reduce the number of abortions. Instead, the United States is far behind other nations in the development of safe and effective methods of birth control–and, in many cases, opposition to such research (and to sex education) has come from the same people who oppose abortions.continue on to Part 3

For the complete text, including illustrations, introductory quote, footnotes, and commentary on the reaction to the originally published article see Billions and Billions.

The attempt to find an ethically sound and unambiguous judgment on when, if ever, abortion is permissible has deep historical roots. Often, especially in Christian tradition, such attempts were connected with the question of when the soul enters the body–a matter not readily amenable to scientific investigation and an issue of controversy even among learned theologians. Ensoulment has been asserted to occur in the sperm before conception, at conception, at the time of “quickening” (when the mother is first able to feel the fetus stirring within her), and at birth. Or even later.

Different religions have different teachings. Among hunter-gatherers, there are usually no prohibitions against abortion, and it was common in ancient Greece and Rome. In contrast, the more severe Assyrians impaled women on stakes for attempting abortion. The Jewish Talmud teaches that the fetus is not a person and has no rights. The Old and New Testaments–rich in astonishingly detailed prohibitions on dress, diet, and permissible words–contain not a word specifically prohibiting abortion. The only passage that’s remotely relevant (Exodus 21:22) decrees that if there’s a fight and a woman bystander should accidentally be injured and made to miscarry, the assailant must pay a fine.

Neither St. Augustine nor St. Thomas Aquinas considered early-term abortion to be homicide (the latter on the grounds that the embryo doesn’t look human). This view was embraced by the Church in the Council of Vienne in 1312, and has never been repudiated. The Catholic Church’s first and long-standing collection of canon law (according to the leading historian of the Church’s teaching on abortion, John Connery, S.J.) held that abortion was homicide only after the fetus was already “formed”–roughly, the end of the first trimester.

But when sperm cells were examined in the seventeenth century by the first microscopes, they were thought to show a fully formed human being. An old idea of the homunculus was resuscitated–in which within each sperm cell was a fully formed tiny human, within whose testes were innumerable other homunculi, etc., ad infinitum. In part through this misinterpretation of scientific data, in 1869 abortion at any time for any reason became grounds for excommunication. It is surprising to most Catholics and others to discover that the date was not much earlier.

From colonial times to the nineteenth century, the choice in the United States was the woman’s until “quickening.” An abortion in the first or even second trimester was at worst a misdemeanor. Convictions were rarely sought and almost impossible to obtain, because they depended entirely on the woman’s own testimony of whether she had felt quickening, and because of the jury’s distaste for prosecuting a woman for exercising her right to choose. In 1800 there was not, so far as is known, a single statute in the United States concerning abortion. Advertisements for drugs to induce abortion could be found in virtually every newspaper and even in many church publications–although the language used was suitably euphemistic, if widely understood.

But by 1900, abortion had been banned at any time in pregnancy by every state in the Union, except when necessary to save the woman’s life. What happened to bring about so striking a reversal? Religion had little to do with it.Drastic economic and social conversions were turning this country from an agrarian to an urban-industrial society. America was in the process of changing from having one of the highest birthrates in the world to one of the lowest. Abortion certainly played a role and stimulated forces to suppress it.

One of the most significant of these forces was the medical profession. Up to the mid-nineteenth century, medicine was an uncertified, unsupervised business. Anyone could hang up a shingle and call himself (or herself) a doctor. With the rise of a new, university-educated medical elite, anxious to enhance the status and influence of physicians, the American Medical Association was formed. In its first decade, the AMA began lobbying against abortions performed by anyone except licensed physicians. New knowledge of embryology, the physicians said, had shown the fetus to be human even before quickening.

Their assault on abortion was motivated not by concern for the health of the woman but, they claimed, for the welfare of the fetus. You had to be a physician to know when abortion was morally justified, because the question depended on scientific and medical facts understood only by physicians. At the same time, women were effectively excluded from the medical schools, where such arcane knowledge could be acquired. So, as things worked out, women had almost nothing to say about terminating their own pregnancies. It was also up to the physician to decide if the pregnancy posed a threat to the woman, and it was entirely at his discretion to determine what was and was not a threat. For the rich woman, the threat might be a threat to her emotional tranquillity or even to her lifestyle. The poor woman was often forced to resort to the back alley or the coat hanger.

This was the law until the 1960s, when a coalition of individuals and organizations, the AMA now among them, sought to overturn it and to reinstate the more traditional values that were to be embodied in Roe v. Wade.continue on to Part 4

If you deliberately kill a human being, it’s called murder. If you deliberately kill a chimpanzee–biologically, our closest relative, sharing 99.6 percent of our active genes–whatever else it is, it’s not murder. To date, murder uniquely applies to killing human beings. Therefore, the question of when personhood (or, if we like, ensoulment) arises is key to the abortion debate. When does the fetus become human? When do distinct and characteristic human qualities emerge?

Section 8 Sperm journey to becoming Human 

We recognize that specifying a precise moment will overlook individual differences. Therefore, if we must draw a line, it ought to be drawn conservatively–that is, on the early side. There are people who object to having to set some numerical limit, and we share their disquiet; but if there is to be a law on this matter, and it is to effect some useful compromise between the two absolutist positions, it must specify, at least roughly, a time of transition to personhood.

Every one of us began from a dot. A fertilized egg is roughly the size of the period at the end of this sentence. The momentous meeting of sperm and egg generally occurs in one of the two fallopian tubes. One cell becomes two, two become four, and so on—an exponentiation of base-2 arithmetic. By the tenth day the fertilized egg has become a kind of hollow sphere wandering off to another realm: the womb. It destroys tissue in its path. It sucks blood from capillaries. It bathes itself in maternal blood, from which it extracts oxygen and nutrients. It establishes itself as a kind of parasite on the walls of the uterus.By the third week, around the time of the first missed menstrual period, the forming embryo is about 2 millimeters long and is developing various body parts. Only at this stage does it begin to be dependent on a rudimentary placenta. It looks a little like a segmented worm.By the end of the fourth week, it’s about 5 millimeters (about 1/5 inch) long. It’s recognizable now as a vertebrate, its tube-shaped heart is beginning to beat, something like the gill arches of a fish or an amphibian become conspicuous, and there is a pronounced tail. It looks rather like a newt or a tadpole. This is the end of the first month after conception.By the fifth week, the gross divisions of the brain can be distinguished. What will later develop into eyes are apparent, and little buds appear—on their way to becoming arms and legs.By the sixth week, the embryo is 13 millimeteres (about ½ inch) long. The eyes are still on the side of the head, as in most animals, and the reptilian face has connected slits where the mouth and nose eventually will be.By the end of the seventh week, the tail is almost gone, and sexual characteristics can be discerned (although both sexes look female). The face is mammalian but somewhat piglike.By the end of the eighth week, the face resembles that of a primate but is still not quite human. Most of the human body parts are present in their essentials. Some lower brain anatomy is well-developed. The fetus shows some reflex response to delicate stimulation.By the tenth week, the face has an unmistakably human cast. It is beginning to be possible to distinguish males from females. Nails and major bone structures are not apparent until the third month.By the fourth month, you can tell the face of one fetus from that of another. Quickening is most commonly felt in the fifth month. The bronchioles of the lungs do not begin developing until approximately the sixth month, the alveoli still later.

So, if only a person can be murdered, when does the fetus attain personhood? When its face becomes distinctly human, near the end of the first trimester? When the fetus becomes responsive to stimuli–again, at the end of the first trimester? When it becomes active enough to be felt as quickening, typically in the middle of the second trimester? When the lungs have reached a stage of development sufficient that the fetus might, just conceivably, be able to breathe on its own in the outside air?

The trouble with these particular developmental milestones is not just that they’re arbitrary. More troubling is the fact that none of them involves uniquely humancharacteristics–apart from the superficial matter of facial appearance. All animals respond to stimuli and move of their own volition. Large numbers are able to breathe. But that doesn’t stop us from slaughtering them by the billions. Reflexes and motion are not what make us human.

Sagan’s conclusion based on arbitrary choice of the presence of thought by unborn baby

Other animals have advantages over us–in speed, strength, endurance, climbing or burrowing skills, camouflage, sight or smell or hearing, mastery of the air or water. Our one great advantage, the secret of our success, is thought–characteristically human thought. We are able to think things through, imagine events yet to occur, figure things out. That’s how we invented agriculture and civilization. Thought is our blessing and our curse, and it makes us who we are.

Thinking occurs, of course, in the brain–principally in the top layers of the convoluted “gray matter” called the cerebral cortex. The roughly 100 billion neurons in the brain constitute the material basis of thought. The neurons are connected to each other, and their linkups play a major role in what we experience as thinking. But large-scale linking up of neurons doesn’t begin until the 24th to 27th week of pregnancy–the sixth month.

By placing harmless electrodes on a subject’s head, scientists can measure the electrical activity produced by the network of neurons inside the skull. Different kinds of mental activity show different kinds of brain waves. But brain waves with regular patterns typical of adult human brains do not appear in the fetus until about the 30th week of pregnancy–near the beginning of the third trimester. Fetuses younger than this–however alive and active they may be–lack the necessary brain architecture. They cannot yet think.

Acquiescing in the killing of any living creature, especially one that might later become a baby, is troublesome and painful. But we’ve rejected the extremes of “always” and “never,” and this puts us–like it or not–on the slippery slope. If we are forced to choose a developmental criterion, then this is where we draw the line: when the beginning of characteristically human thinking becomes barely possible.

It is, in fact, a very conservative definition: Regular brain waves are rarely found in fetuses. More research would help… If we wanted to make the criterion still more stringent, to allow for occasional precocious fetal brain development, we might draw the line at six months. This, it so happens, is where the Supreme Court drew it in 1973–although for completely different reasons.

Its decision in the case of Roe v. Wade changed American law on abortion. It permits abortion at the request of the woman without restriction in the first trimester and, with some restrictions intended to protect her health, in the second trimester. It allows states to forbid abortion in the third trimester, except when there’s a serious threat to the life or health of the woman. In the 1989 Webster decision, the Supreme Court declined explicitly to overturn Roe v. Wade but in effect invited the 50 state legislatures to decide for themselves.

What was the reasoning in Roe v. Wade? There was no legal weight given to what happens to the children once they are born, or to the family. Instead, a woman’s right to reproductive freedom is protected, the court ruled, by constitutional guarantees of privacy. But that right is not unqualified. The woman’s guarantee of privacy and the fetus’s right to life must be weighed–and when the court did the weighing’ priority was given to privacy in the first trimester and to life in the third. The transition was decided not from any of the considerations we have been dealing with so far…–not when “ensoulment” occurs, not when the fetus takes on sufficient human characteristics to be protected by laws against murder. Instead, the criterion adopted was whether the fetus could live outside the mother. This is called “viability” and depends in part on the ability to breathe. The lungs are simply not developed, and the fetus cannot breathe–no matter how advanced an artificial lung it might be placed in—until about the 24th week, near the start of the sixth month. This is why Roe v. Wade permits the states to prohibit abortions in the last trimester. It’s a very pragmatic criterion.

If the fetus at a certain stage of gestation would be viable outside the womb, the argument goes, then the right of the fetus to life overrides the right of the woman to privacy. But just what does “viable” mean? Even a full-term newborn is not viable without a great deal of care and love. There was a time before incubators, only a few decades ago, when babies in their seventh month were unlikely to be viable. Would aborting in the seventh month have been permissible then? After the invention of incubators, did aborting pregnancies in the seventh month suddenly become immoral? What happens if, in the future, a new technology develops so that an artificial womb can sustain a fetus even before the sixth month by delivering oxygen and nutrients through the blood–as the mother does through the placenta and into the fetal blood system? We grant that this technology is unlikely to be developed soon or become available to many. But if it were available, does it then become immoral to abort earlier than the sixth month, when previously it was moral? A morality that depends on, and changes with, technology is a fragile morality; for some, it is also an unacceptable morality.

And why, exactly, should breathing (or kidney function, or the ability to resist disease) justify legal protection? If a fetus can be shown to think and feel but not be able to breathe, would it be all right to kill it? Do we value breathing more than thinking and feeling? Viability arguments cannot, it seems to us, coherently determine when abortions are permissible. Some other criterion is needed. Again, we offer for consideration the earliest onset of human thinking as that criterion.

Since, on average, fetal thinking occurs even later than fetal lung development, we find Roe v. Wade to be a good and prudent decision addressing a complex and difficult issue. With prohibitions on abortion in the last trimester–except in cases of grave medical necessity–it strikes a fair balance between the conflicting claims of freedom and life.What do you think? What have others said about Carl Sagan’s thoughts on 

END OF SAGAN’S ARTICLE

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Carl Sagan with his wife Ann in the 1990’s

I grew up in Memphis as a member of Bellevue Baptist Church under our pastor Adrian Rogers and attended ECS High School where the books and films of Francis Schaeffer were taught. Both men dealt with current issues in the culture such as the film series COSMOS by Carl Sagan. I personally read several of Sagan’s books.  (Francis and Edith Schaeffer pictured below in their home at L’ Abri in Switzerland where Francis  taught students for 3 decades.

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