What It Means to Be Pro-Life & Black

Abortion, Slavery, Race, & Economics on the 38th anniversary of Roe V. Wade


As a Baptist, my senior year in undergrad, I decided to take a course on Vatican II Catholicism.  It was there that I learned and read the works of one of my favorite Christian thinkers, Joseph Cardinal Bernardin.  Before reading Bernardin, I was already a professed pacifist [a founding (ssshhhhhh) member of TCU Peace action], a pro-life [or if you prefer, anti-abortion] Democrat, and anti-death penalty. However, I thought I was alone in my quest to find a non-violent politics. However, I had never mad a connection between Christian theology and a distinct Christian political practice.  But in my encounters with Bernandin’s idea, especially his notion of the Seamless Garment of Jesus, taken from a reading of John 19:23.  All of life is sacred because the Creator God became the Crucified God to expose the death dealing forces of this world.

I know the typical criticism of pro-life Conservative Christian groups is that their vision is far too narrow, focusing on the rights of the fetus rather than a wholistic approach, which would include justice for impoverished and isolated women who feel that they have nowhere else to go. And for the most part, the criticism remains valid and in tact. But by the measure, those who are calling for this wholistic approach remain silent on the rights of the fetus.

On the  one hand, I remain skeptical of claims that come from the Natural Rights tradition.  What is the beginning of our rights? And what is the end (what are the limits to what society “owes” us as human beings?).  At the bare minimum, every person has the natural right to life, because God, the source of all life is the one in whom we live and have our being. For me, as well as those who affirm the Seamless Garment logic, God as Creator of all life places a limit both on what individuals and the government can do.  No human being has the right to take the life of another, not even the government.  For those about ready to invoke that reading of Romans 13, please do read Romans 12-13 together, and that the principle that Paul suggest that we embrace Jesus’ enemy-love, Romans 12:14-21.


I now would like to turn to the role of the government in its role to preserve human life.  Does this the function of political institutions necessarily mean excessive intervention? I would argue no.  In the case of foreign policy, cases continue to be made by both Democratic and Republican Presidents that it is the federal government’s responsibility to send troops around the world to ensure democracy everywhere.  But logically, this is a nearly impossible feat. It is neo-colonial rhetoric, repeating the naive internationalism of Woodrow Wilson. If this were the case, the US would have troops in North Korea, Pakistan, Sudan, Cuba, Tunisia, and anywhere else where the people do not have a representative government.  So, essentially, the government has to be very selective about which nations it wants to introduce democracy to.  This subjectivity in the government’s choice to decide between which lives to take extends to the resumption of capital punishment here in the United States.  The death penalty is wrong on two grounds: first, the government should not take the place of God in deciding which person dies and which one does not (not every murderer receives the death penalty).  In other words, contrary to the belief that every person being is invaluable in the eyes of God, the government selectively chooses which lives are most valuable.  Second, capital punishment is quite known to be distributed unequally between the poor and racial minorities, much like those who choose to have abortions.  That was the controversy this week when former US Senator Rick Santorum made about President Obama, race, and abortion. Like many socially conservative Christians, Santorum compared the pro-life movement to the abolition movement in the U.S. in the 18th & 19th century.  I would say that the comparison is partially true, not in the way the Right would think.  The anti-abortion/pro-life activist movement forgets to mention that both slavery and the practice of abortion have always been with humankind.  The ancient Spartans would through new-borns of the cliff if they were deemed unfit for their world, and some ancient Near Eastern cultures punished women who committed adultery by causing them to have miscarriages through the imbibing of a potion (check Numbers 5:11-31).  It amounts to a drug-induced abortion under the law, approved by God.


We could just end there with the law,  human governments permitting the economic environment that make abortion a viable option along with juries replacing the Divine,  being allowed to decide who lives and who dies.   The law also being the death penalties placed in the Hebrew Bible, all of that includes the wars, the stonings, the magical poisoning of a fetus who happens to live inside a woman who commits adultery (yet the man gets off scot free).  But thankfully, the God of the Living does not stop there.  Like Joseph Cardinal Bernardin, I believe that a consistent ethic of life has its foundation not in the teaching of tradition, but in the event of the Cross.  God linked Godself to suffering humanity forever in the person of Christ.  Whether the Catholic Church knows it or not, when it teaches that life begins at conception, and that person has inalienable rights given by God, it is teaching what liberation theologians call the preferential option for the poor. Children are the most vulnerable in our society, the least of these.  In choosing sides with the little ones on the margins, the Crucified Lord joins the struggle of crucified peoples of history: whether that be the enslaved Africans on American shores, a fetus conceived within the womb of a single mother or a person sentenced on death row.  The power of the Cross destroys all false idols, and its that power, the omnipotence displayed of God suffering with us that should keep Christians from making the fetus a “fetish.” At the cross, Christ ends the curses of the law (Galatians 3:13) and provides us with new life, for violence and  blood sacrifices are shown to be no longer necessary.

So when I hear the Santorum’s of the world questioning why aren’t more black persons as ardently pro-life as the Religious Right, I would advise him to stop talking.  Because many of them are more pro-life, sir, than he is.  It is a pro-life position to believe that no human being is more valuable than another. With the Right’s perpetual march toward militarism and empire, as well as its uncritical defense of capital punishment, they really should not consider themselves the moral authorities on the ethic of life.  So, to the extent that  pro-lifers  continue to remain silent on human life when it comes to the casualties of  war, the devastation of poverty as well as the injustice of the electric chair, they fail to claim the moral voices that the U.S. American abolitionists once were.

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19 thoughts on “What It Means to Be Pro-Life & Black

  1. Brian LePort

    Wow, those are some powerful words Rod. We need a real, true, lasting pro-life ethic to spread amongst Christians. We are too picky and choosy on both the right and on the left. Thank you for pointing this out.

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  4. Mitchell Powell

    Though I’m not sure whether I agree with you on capital punishment (though I do agree that the policy on it must be consistent one way or another rather than allowing ambiguous and inconsistent selection policies), I’m glad someone stood up and put abortion side by side with the people we kill in the name of transplanting democracy all over the place. It amazes me how the Christians I was raised around are royally PO’d when a baby is killed inside its mother in the USA, but complacent when a baby is killed outside the womb by US-led economic sanctions or bombs in Iraq.

    1. Rod of Alexandria Post author


      I think being anti-abortion goes along with being anti-war and anti-death penalty in the consistent life ethic.

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