Theological Implications of Abortion on Human Nature
The theological implications of abortion on human nature are deeply rooted in the understanding of human nature itself, particularly its origin, constitution, and destiny. Christian traditions have grappled with these questions, drawing on biblical teachings and philosophical insights.
The biblical account of human creation and the incarnation of Christ informs Christian understanding of human nature. According to Charles Hodge, the incarnation of the Son of God involved the assumption of a human nature that was "a perfect human nature" [4]. This human nature, Hodge argues, remained intact after the incarnation, and its union with the divine nature in Christ is a personal or hypostatic union [5].
The question of when human life begins and what constitutes human nature is crucial in discussions around abortion. Patristic thought, as represented by Augustine, raises questions about the status of "abortive conceptions" and whether they should be considered as having been "born" in a way that would allow for their resurrection [3]. This inquiry into the fate of unformed abortions reflects a deeper concern with understanding the nature of human life and its potential for spiritual existence.
The Catholic tradition, as articulated by Thomas Aquinas, emphasizes the dignity of human nature and its ennoblement through the incarnation. Aquinas argues that Christ's body was conceived from a woman, which was "most becoming" because it ennobled the entire human nature [8]. This perspective underscores the significance of human embodiment and the value of human life from its inception.
Reformed theology, represented by Charles Hodge, views human nature as having been affected by the fall of Adam, resulting in inherent depravity and corruption [6]. This understanding of human nature informs discussions around the moral and theological implications of abortion.
The Methodist/Wesleyan tradition, as seen in Adam Clarke's commentary on Luke, highlights the miraculous nature of conception and birth, particularly in cases where human limitations are overcome by divine intervention [7].
The theological implications of abortion on human nature thus involve complex considerations of human dignity, the significance of embodiment, and the nature of human existence. Different Christian traditions offer nuanced perspectives on these questions, reflecting their underlying theological and philosophical commitments [3, 4, 8].
The understanding of human nature as created in the image of God and redeemed through Christ underlies many of these discussions. As such, the theological implications of abortion are inextricably linked with broader Christian teachings on creation, incarnation, and salvation [1, 2].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 85.--THE CASE OF ABORTIVE CONCEPTIONS.: Hence in the first place arises a question about abortive conceptions, which have indeed been born in the mother's womb, but not so born that they could be born again. For if we shall decide that these are to rise again, we cannot object to any conclusion that may be drawn in regard to those which are fully formed. Now who is there that is not rather disposed to think that unformed abortions perish, like seeds that have never fructified? But who will dare to deny, though he may not dare to affirm, that”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 79: fact of its wide and long continued prevalence may be taken as a proof that it does not involve any palpable contradiction. Human nature, therefore, although endowed with intelligence and will, may be, and in fact is, in the person of Christ impersonal. That it is so is the plain doctrine of Scripture, for the Son of God, a divine person, assumed a perfect human nature, and, nevertheless, remains one person. The facts, therefore, revealed in Scripture concerning Christ constrain us to believe, (1.) That in his person two natures, the divi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 79: The Scriptures teach that the human nature of Christ remained in its integrity after the incarnation; and that the divine nature remained divine. The Bible never requires us to receive as true anything which the constitution of our nature given to us by God himself, forces us to believe to be false or impossible. The Union is a Personal Union. Thc union of the two natures in Christ is a personal or hypostatic union. By this is meant, in the first place, that it is not a mere indwelling of the divine nature analogous to the indwelling of t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 47: antecedent and not consequent to or upon inherent depravity. The view which the Reformed theologians uniformly present on this subject is, that God constituted Adam the head and representative of his race. The penalty attached to the covenant made with him, 211 and which included his posterity, was the loss of the divine favour and fellowship. The consequences of the forfeiture of the divine favour in the case of Adam were, (1.) The loss of original righteousness; (2.) The consequent corruption of his whole nature; and, (3.) Exposure to e”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 1:7: Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen 11:30; Gen 17:17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of ag”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Matter From Which the Saviour's Body Was Conceived, Art. 4: Article: Whether the matter of Christ's body should have been taken from a woman? I answer that, Although the Son of God could have taken flesh from whatever matter He willed, it was nevertheless most becoming that He should take flesh from a woman. First because in this way the entire human nature was ennobled. Hence Augustine says (Questions. lxxxiii, qu. 11): "It was suitable that man's liberation should be made manifest in both sexes. Consequently, since it behooved a man”