Church of Deets - Jesus On Reproductive Health | Part 1 - Scripture
Deets On Christian Nationalism
Church of Deets
Jesus On Reproductive Health
Part 1 - Scripture
Jesus On Reproductive Health Part 1 - Scripture
As Roe has been overturned, I see Evangelical “Christians” celebrate this as a victory of “life.”
This is not what the Bible says, nor is it what Jesus preached.
Let’s review what the Bible says about abortion.
Exodus 21:22-25 - The host is more important than the fetus and an embryo/fetus is not a human being
22 “When people who are fighting injure a pregnant woman so that there is a miscarriage and yet no further harm follows, the one responsible shall be fined what the woman’s husband demands, paying as much as the judges determine.
23 If any harm follows, then you shall give life for life,
24 eye for eye, tooth for tooth, hand for hand, foot for foot,
25 burn for burn, wound for wound, stripe for stripe.
Mark 5:25-34 - Jesus supports women’s rights and reproductive health care.
25 Now there was a woman who had been suffering from a flow of blood for twelve years.
26 She had endured much under many physicians and had spent all that she had, and she was no better but rather grew worse.
27 She had heard about Jesus and came up behind him in the crowd and touched his cloak,
28 for she said, “If I but touch his cloak, I will be made well.”
29 Immediately her flow of blood stopped, and she felt in her body that she was healed of her disease.
30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my cloak?”
31 And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’”
32 He looked all around to see who had done it.
33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth.
34 He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
John 12:1-8 Jesus supports women having autonomy over their bodies and personal resources.
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead.
2 There they gave a dinner for him. Martha served, and Lazarus was one of those reclining with him.
3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’s feet, and wiped them with her hair. The house was filled with the fragrance of the perfume.
4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said,
5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?”
6 (He said this not because he cared about the poor but because he was a thief; he kept the common purse and used to steal what was put into it.)
7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial.
8 You always have the poor with you, but you do not always have me.”
What the Bible actually says about abortion may surprise you - The Conversation July 20, 2022
Genesis 2:7 - Life begins at birth
7 then the Lord God formed man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
What Does the Bible Say About Abortion? - FFRF
Psalm 139:1-16 is allegorical for God’s omniscience, not literal for a fetus.
1 O Lord, you have searched me and known me.
2 You know when I sit down and when I rise up; you discern my thoughts from far away.
3 You search out my path and my lying down and are acquainted with all my ways.
4 Even before a word is on my tongue, O Lord, you know it completely.
5 You hem me in, behind and before, and lay your hand upon me.
6 Such knowledge is too wonderful for me; it is so high that I cannot attain it.
7 Where can I go from your spirit? Or where can I flee from your presence?
8 If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.
9 If I take the wings of the morning and settle at the farthest limits of the sea,
10 even there your hand shall lead me, and your right hand shall hold me fast.
11 If I say, “Surely the darkness shall cover me, and night wraps itself around me,”
12 even the darkness is not dark to you; the night is as bright as the day, for darkness is as light to you.
13 For it was you who formed my inward parts; you knit me together in my mother’s womb.
14 I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well.
15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.
16 Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed.
Luke 1:39-45 is an allegory for supernatural entities - not a statement on fetuses in general.
39 In those days Mary set out and went with haste to a Judean town in the hill country,
40 where she entered the house of Zechariah and greeted Elizabeth.
41 When Elizabeth heard Mary’s greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit
42 and exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb.
43 And why has this happened to me, that the mother of my Lord comes to me?
44 For as soon as I heard the sound of your greeting, the child in my womb leaped for joy.
45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”
What Does the Bible Actually Say about Abortion? - The Walrus October 15, 2021
Exodus 20:13 and Proverbs 6:16-17 Do not apply to fetuses, as they are not yet “human” in God’s eyes.
13 “You shall not murder.
16 There are six things that the Lord hates, seven that are an abomination to him:
17 haughty eyes, a lying tongue, and hands that shed innocent blood,
Luke 8: 43-48, Jesus supports female autonomy and reproductive health
43 Now there was a woman who had been suffering from a flow of blood for twelve years, and though she had spent all she had on physicians, no one could cure her.
44 She came up behind him and touched the fringe of his cloak, and immediately her flow of blood stopped.
45 Then Jesus asked, “Who touched me?” When they all denied it, Peter said, “Master, the crowds are hemming you in and pressing against you.”
46 But Jesus said, “Someone touched me, for I noticed that power had gone out from me.”
47 When the woman realized that she could not remain hidden, she came trembling, and falling down before him, she declared in the presence of all the people why she had touched him and how she had been immediately healed.
48 He said to her, “Daughter, your faith has made you well; go in peace.”
Matthew 28: 1-10 - Jesus entrusts women with bearing the news of the Resurrection
1 After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb.
2 And suddenly there was a great earthquake, for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it.
3 His appearance was like lightning and his clothing white as snow.
4 For fear of him the guards shook and became like dead men.
5 But the angel said to the women, “Do not be afraid, for I know that you are looking for Jesus who was crucified.
6 He is not here, for he has been raised, as he said. Come, see the place where he lay.
7 Then go quickly and tell his disciples, ‘He has been raised from the dead, and indeed he is going ahead of you to Galilee; there you will see him.’ This is my message for you.”
8 So they left the tomb quickly with fear and great joy and ran to tell his disciples.
9 Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him.
10 Then Jesus said to them, “Do not be afraid; go and tell my brothers and sisters to go to Galilee; there they will see me.”
Numbers 5:21-22 - Priests perform abortions for infidelity.
21 —let the priest make the woman take the oath of the curse and say to the woman—‘the Lord make you an execration and an oath among your people, when the Lord makes your uterus drop, your womb discharge;
22 now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop!’ And the woman shall say, ‘Amen. Amen.’
What does the Bible say about abortion? - Patheos May 31, 2022
Now let’s review how the other Abrahamic religions view abortions. According to the Pew Research Center, 83% of American Jewish people polled support legal abortion in most, if not all, cases as of 2014.
The Jewish religion supports abortion. From USA Today:
“The Talmud explains that for the first 40 days of a woman’s pregnancy, the fetus is considered “mere fluid” and considered part of the mother until birth. The baby is considered a nefesh – Hebrew for “soul” or “spirit” – once its head has emerged, and not before.
Jewish tradition and scholars have also acknowledged a pregnant woman’s potential “great need” to terminate a pregnancy.”
According to the National Council of Jewish Women (NCJW):
Does Jewish law state that life begins at conception?
No, life does not begin at conception under Jewish law. Sources in the Talmud note that the fetus is “mere water” before 40 days of gestation. Following this period, the fetus is considered a physical part of the pregnant individual’s body, not yet having life of its own or independent rights. The fetus is not viewed as separate from the parent’s body until birth begins and the first breath of oxygen into the lungs allows the soul to enter the body.
Does Jewish law assert that it is possible to murder a fetus?
No, Jewish law does not consider a fetus to be alive. The Torah, Exodus 21:22-23, recounts a story of two men who are fighting and injure a pregnant woman, resulting in her subsequent miscarriage. The verse explains that if the only harm done is the miscarriage, then the perpetrator must pay a fine. However, if the pregnant person is gravely injured, the penalty shall be a life for a life as in other homicides. The common rabbinical interpretation of this verse is that the men did not commit murder and that the fetus is not a person. The primary concern is the well-being of the person who was injured.
According to Jewish law, is abortion health care?
Yes, Jewish sources explicitly state that abortion is not only permitted but is required should the pregnancy endanger the life or health of the pregnant individual. Furthermore, “health” is commonly interpreted to encompass psychological health as well as physical health. NCJW advocates for abortion access as an essential component of comprehensive, affordable, confidential, and equitable family planning, reproductive, sexual health, and maternal health services.
What does Jewish law say about the rights of the person who is pregnant and the rights of the fetus?
Judaism values life and affirms that protecting existing life is paramount at all stages of pregnancy. A fetus is not considered a person under Jewish law and therefore does not have the same rights as one who is already alive. As such, the interests of the pregnant individual always come before that of the fetus
Do abortion bans unduly favor one religious viewpoint over another?
Yes, different religions believe that human life begins at different stages of development. Science can explain developmental timelines, but philosophic and religious viewpoints largely determine what exactly defines “life” or “personhood” for each individual. NCJW believes, as the First Amendment to the US Constitution guarantees, that no one religion should be enshrined in law or dictate public policy on any issue — including abortion
Judaism and Abortion | Advocacy Resource - National Council of Jewish Women June 7, 2019
The Jewish religion permits abortion when the life and/or health of the mother is at risk. The Jewish Experience at Brandeis University has published an article examining whether abortion bans violate Jews' religious rights. The article explains that while Jewish law generally prohibits abortion, it also recognizes the importance of preserving the life and health of the mother, and some opinions allow for abortion in cases of severe fetal abnormalities. The article also notes that Jewish law does not equate the fetus with a person until it is born, so abortions performed prior to birth are not considered murder.
The article argues that attempts to ban abortion, including those based on religious grounds, violate the religious freedom of individuals who do not share those beliefs. It notes that Jewish law provides a framework for individual decision-making regarding abortion that is based on medical and ethical considerations, rather than on the dictates of the state. The article concludes that "imposing a one-size-fits-all ban on abortion based on religious beliefs or political ideology violates the religious rights of those who do not share those beliefs or that ideology."
The article also discusses recent attempts to restrict abortion access, including the Texas Heartbeat Act, and notes that such laws disproportionately affect low-income women and women of color. It argues that these laws are based on a narrow interpretation of religious beliefs and ignore the reality that many women face complex and difficult decisions about their pregnancies.
The article concludes by calling on Jewish communities to advocate for reproductive rights and to recognize that a woman's decision to have an abortion is a personal and private matter that should not be subject to government interference.
The Religious Action Center of Reform Judaism has published an article on abortion and reproductive justice from a Jewish perspective. The article explains that the Reform Jewish tradition holds that a woman has the right to make her own decisions about her reproductive health and that access to safe and legal abortion is an essential component of reproductive justice. It notes that Jewish law recognizes the importance of preserving the life and health of the mother and that some opinions allow for abortion in cases of severe fetal abnormalities.
The article also argues that denying women access to abortion violates their human rights and their religious freedom. It notes that the right to reproductive freedom is grounded in the Jewish tradition's commitment to justice, compassion, and respect for human dignity. The article further emphasizes that reproductive justice is not just about access to abortion but also about access to comprehensive reproductive healthcare, including contraception and prenatal care.
The article also acknowledges that there are different opinions within the Jewish community on the issue of abortion and reproductive justice, but it emphasizes that the Reform Jewish tradition supports women's autonomy and the importance of individual decision-making in matters of reproductive health. It also notes that reproductive justice is an issue that affects all people, regardless of their gender or sexual orientation.
The article concludes by calling on the Jewish community to advocate for reproductive justice and to support policies that ensure access to safe and legal abortion and comprehensive reproductive healthcare. It emphasizes that these issues are central to Jewish values and that protecting women's reproductive rights is essential to achieving a just and compassionate society.
According to NPR, in the wake of the US Supreme Court's decision to overturn Roe v. Wade, several Jewish groups have spoken out against the ruling, arguing that it violates their religious beliefs. The Religious Action Center of Reform Judaism released a statement saying that access to abortion is a matter of reproductive justice and a central tenet of the Jewish faith's commitment to the sanctity of life. The organization urged lawmakers to ensure that reproductive healthcare remains accessible to all.
Similarly, the National Council of Jewish Women released a statement expressing its disappointment with the Supreme Court's decision and vowing to fight for the right to abortion. The group noted that reproductive freedom is an essential part of gender equity and that access to abortion is a critical component of women's health care.
Other Jewish organizations, including the Anti-Defamation League and the American Jewish Committee, have not issued formal statements on the Supreme Court's decision. However, both groups have previously supported reproductive rights and gender equity initiatives.
Abortion is permitted under the Islamic religion. The Conversation notes that there is no single Islamic interpretation of the ethics of abortion, and opinions on the matter can vary widely among Islamic scholars and communities. However, a central theme in Islamic thought is the belief in God's mercy and compassion, which can play a crucial role in the consideration of the issue.
Some scholars argue that abortion is always impermissible in Islam, while others believe it may be permissible under certain circumstances, such as if the pregnancy poses a threat to the life or health of the mother. Some also argue that abortion may be permissible if the fetus is not yet considered to be a living being with a soul, which can be interpreted in different ways.
Another factor in Islamic thinking on abortion is the concept of the sanctity of human life, which is often cited as a reason to oppose abortion. However, some argue that this concept should be balanced with the idea that individuals have a right to make decisions about their own bodies and lives.
Overall, the issue of abortion in Islam is complex and multifaceted, and opinions on the matter can vary depending on a range of factors, including religious beliefs, cultural values, and personal circumstances. However, the belief in God's mercy and compassion is a common thread that can guide Muslim individuals and communities as they grapple with this sensitive issue.
40 days + 40 days + 40 days = 120 days where abortion is permitted according to Muslim tradition.
According to Al Jazeera. the US Supreme Court's review of Mississippi's restrictive abortion law has generated significant attention and concern from Muslim-American groups, who argue that their faith values and religious beliefs about abortion support a woman's right to choose.
Many Muslim-American organizations have voiced their support for reproductive freedom, stating that access to safe and legal abortion care is a fundamental human right. They emphasize the importance of respecting an individual's choice in making reproductive decisions, particularly in cases where there may be a threat to the woman's health or life.
Islamic scholars have offered differing opinions on the ethics of abortion, with some allowing the procedure in certain circumstances, such as to preserve a woman's life or health or in cases of rape or incest, while others oppose it entirely. However, many Muslim-American advocates argue that these complex ethical issues should be left to the individual's own conscience and that the government should not interfere in a woman's decision to seek abortion care.
Muslim-American groups have also expressed concerns about the impact of restrictive abortion laws on marginalized communities, including those facing financial, racial, and ethnic barriers to accessing healthcare. They argue that such laws disproportionately harm low-income and minority communities, who already face significant challenges in accessing healthcare and may be forced to resort to unsafe and illegal means of obtaining abortions.
US Muslim advocates weigh in on abortion rights battle - AL JAZEERA January 26, 2022
Pew Research found that 55% of the Muslim community supports abortion being legal/most cases.
Views about abortion among Muslims - Pew Research Center May 10, 2022
Finally, The Washington Post published an article discussing how Muslim Americans view the Texas abortion ban and the larger debate on abortion in the United States. Muslim American scholars and advocates explained how Islam's complex history and interpretation of abortion can contribute to their views on the issue.
The scholars noted that, although the Quran does not directly address abortion, the hadith, or sayings of the Prophet Muhammad, offer some guidance on the issue. They argue that the hadith suggest that the preservation of life is paramount, but that exceptions can be made for situations such as the health of the mother. The scholars and advocates also highlighted the Islamic concept of rahma, or mercy, which they say guides their views on abortion.
Muslim Americans involved in the reproductive justice movement note that the Texas abortion ban disproportionately affects marginalized communities, including Muslim women. They also note that Muslim Americans face additional obstacles when seeking reproductive healthcare, such as discrimination and stigmatization.
Some Muslim American activists are working to build coalitions with other faith groups and organizations to advocate for reproductive rights. They argue that they are part of a larger movement for justice and human rights.
Overall, the article provides insight into how Muslim Americans are engaging in the national conversation on abortion and reproductive justice, and how their religious beliefs inform their perspectives on the issue.
Written with ChatGPT on March 24, 2023