In 1973, nine of the Supreme Court Justices stated that they could not decide when life began.
Consequently, Roe v. Wade legalized termination of pregnancies up until the moment of birth.
But modern science has answered the question the Supreme Court could not.
“A zygote is the beginning of a new human being,” writes leading embryology researchers Keith L. Moore and T.V.N Persaud.
Basic embryology also shows us that the fetus is distinct from the mother, living and human.
Let’s try your brain.
Take any justification you can think of for having a legal abortion. Now, interchange the fetus with an infant.
Logically, you have no other option than to ask yourself what the difference is, and if that difference allows you to abort the child. Unfortunately, a large group of people remain who approach this subject void of reason and scientific knowledge.
Since we have already answered the question of “what the unborn is” let’s ask, “Can we kill the unborn?”
Philosopher Stephen Schwarz says only four things differentiate the fetus from a toddler or any other human.
Those four differences: Size, level of development, environment of the individual and degree of dependency.
Size is probably the most different, but it must be discounted because we would never discriminate against dwarfism or young people.
Many make the argument that the fetus is not a fully developed human being.
Now, can we discriminate based on level of development? How much more developed and self-aware is a several week old infant than a fetus? Worth found in self-awareness and viability throws infants, mentally ill or coma-induced humans to the curb.
Lastly, if you use the degree of dependency argument, then all children, homeless, those on dialysis and conjoined twins with the same blood-type have no right to life.
Resolution — you cannot justify killing the fetus.
Pro-choice advocates are famous for using difficult scenarios to justify elective abortion. Use any scenario you would like, stick to the definition of the unborn as a human person, and you have no more support to kill a fetus than you do an infant or small child.
For example, pregnancy caused by rape is a popular argument.
A woman is raped and becomes pregnant. She does not want the child because the child will remind her of the incident for the rest of her life. As horrific a crime of rape undeniably is, how can one wrongful and detrimental action taken against a person be justified by the taking of an infant’s life?
You see, in order to justify abortion, you must first assume that the fetus is not a human being.
It is this simple flaw in reason that completely shatters most arguments and summarizes the pro-choice community and its twisted idea of what human equality actually is.
The most common response to the issue of abortion is that “it is just a complicated issue.”
In reality, it is not. We have already discovered that the differences shared between the fetus and those born are the same differences we all share in relation to one another. Using this reason, you can successfully debate against elective abortion.
There is an exception — Ectopic pregnancy, which is when the pregnancy poses a threat to the mother’s life because the fetus implants itself somewhere other than the uterus, usually on the inner wall of the fallopian tube.
Here the greatest moral good can be accomplished by terminating the pregnancy. The intent is to save the life of the mother, not solely to kill the child.
The alternative is the death of two individuals because modern medical technology cannot save the fetus. There are few cases like this.
Overall, legalized abortion presents a serious problem.
It is void of reason and ignores basic embryology. It operates under assumptions instead of facts. It is inconsistent, and fickle in its platform.
Finally, it is a violent and barbaric act based on a Supreme Court ruling where the nine justices confessed they could not determine when human life begins. Now, we know.
In the future, we will either look back on our past stance on abortion in shame, or we will have severed our moral conscience to the point of no return.