The most interesting thing I’ve ever seen written on abortion by a liberal was a column by Neil Steinberg in the Chicago Sun-Times of about five years ago. The original is no longer up on the Sun-Times website (which seems to be a real problem with that paper), and the copy that had been up on findarticles.com is no longer there either, so I can’t send you back to read the whole piece; but here’s what I saved at the time:

During one of the policy discussions that occupy my day, a flash struck me that seemed like, if not quite insight, then perhaps something other than just another tired lob from the same familiar ramparts.

Here goes: Is it possible that in their relentless drive to make abortion once again illegal, the religious right actually encourages more abortions to take place?

It makes sense, in a law-of-unintended consequences fashion. Pro-choice women’s groups correctly see themselves as locked in a life-or-death battle to preserve the legality of abortion, and so tend to close ranks and take an absolutist, it’s-our-right-and-no-one-can-take-it-away approach to the practice. Any questioning of abortion’s morality or desirability is seen as giving ammunition to those who would ban it. Thus, the idea that abortion is an ethically dubious procedure that nobody wants to go through is a luxury they can’t afford.

However, imagine for a moment that the religious right were not intent on its futile quest to reverse the law. Imagine that, rather than trying to work through the government, they instead focused on the undesirability of the procedure—as something women should choose not to do. Then the two groups might find common ground, since both agree that no woman is happy to feel the need to go through an abortion.

Steinberg went on to note, “I’m not expecting either side to embrace this idea,” and I think he was right not to be sanguine on the point, for a variety of reasons; but I also think he’d put his finger squarely on one of the things that makes the abortion debate so nasty: the number of people who can’t see the trees for the forest—and yes, you heard me correctly. There are a lot of folks on the Left who are so focused on the issue of abortion as a whole that they miss,dismiss or ignore all the details, including the actual people involved. It’s usually conservatives who get hit with this criticism, but anymore—due as much to battle fatigue and cynicism as anything—such voices on the Right are not representative. That attitude isn’t gone from the Right by any means, as the recent murder of George Tiller showed, but it’s much rarer than it once was. There are still a great many the Left, though, for whom any issue, any question of fact, any circumstance which bears in any way on abortion rights is to be viewed only with regard to whether it tends to advance or restrict abortion as a whole, and supported or opposed, proclaimed or rejected on that basis and that basis only.

The problem is, while that can be a good way to win an argument, it’s really not a healthy one, and it’s definitely not a good way to govern a country; those of us who are pro-life will always be tempted to respond in kind, but we need to look for more productive ways to argue our position. We need to take a step back from the political argument du jour, reorient ourselves, and go back to our most basic theological principles to make our case. In so doing, while we’re not likely to change the minds of any of our hard-core opponents, we’ll have a chance to find or create common ground with more moderate folks on the pro-abortion side, and thus perhaps to help them understand the real reasons why we believe as we do; out of that, we may be able to win some of them over, and find ways to at least moderate the abortion regime in this country.

With that in mind, it seems to me there are a few theological principles that need to be considered with regard to the issue of abortion. First and foremost, there is the truth that God is the one true King over all creation. This tells us two things of particular importance. One is that he is specifically Lord over us, and we’re under his rule; this makes us responsible to seek his will as honestly as we can, and to obey it with all faithfulness. In the last analysis, his will must come before our own desires, however strong those desires may be. The other is that he is Lord in everything that happens; there is nothing which surprises him, nothing which happens outside his control, and nothing which he does not intend to use for his greater glory and for the greater good of all who worship and follow him.

Second, the view that puts individualism and individual freedom of choice as the highest political good is alien to Scripture. We are called by God as part of his people, as part of the community of faith, and we are all dependent on each other; we as individuals aren’t the center of God’s plan, the community is. In the midst of our selfish, fallen world, he’s at work building a people, creating a community, to carry his message of redemption and reconciliation to all who need to hear it, and we’ve been given the gift of being a part of that plan. The key to this is recognizing that we need each other, and that we have responsibilities to each other, and as such that we are called to live lives of service to each other and to the world, not simply to pursue our own wills.

Third, we need to remember the importance of justice as a theme and emphasis of Scripture; one of the two great complaints the prophets raised against Israel and Judah was the injustice of their societies, that those who had wealth and power oppressed and abused those who didn’t. Those who cannot defend themselves, those who have no options, those who cannot support themselves, those who have no hope—these are the people whom God calls us to serve, first and foremost, and if we don’t, we will have to answer for our failure.

Fourth, we must always be humble in our politics. That goes first of all to our expectations, that we need to remember that we are limited, and play within ourselves, so to speak; if we overreach, we can end up doing more harm than good. It also goes to our view of ourselves, that we need always bear in mind that we are sinful, and therefore fallible. Even at our best, our motives and actions are still tainted by our sinful nature; even at our brightest, we are still prone to error. We need to bear that in mind and not get too impressed with either the brilliance of our ideas or the goodness of our hearts; we need to remember that we too are sinners, and that our salvation is only by God’s grace, not by any of our own effort.

Given these four points, what are we to make of the abortion issue? In considering that question, I think we need to begin not at the usual point, but with the sovereignty of God. In Psalm 139, we see that the psalmist understands his life as a gift from God, who made him in the womb and gave him all the days of his life; but the broader emphasis of that section of this psalm is that God didn’t make him and then wander off to do other things. This is critically important for us to affirm, that not only did the Lord create us, he continues to be with us and to watch over us. The Lord is far away, yes, ruling over all creation from his throne in heaven, but he is also very near, surrounding us and keeping his hand on us. There is no way, imagine what impossibilities you will, that we can go where God wouldn’t be with us, or hide where God wouldn’t see us; there is no part of our lives, no matter how seemingly insignificant, about which he doesn’t care.

This is a great truth about God, but it’s one which I’ve never heard mentioned one way or the other as the church discusses abortion. That’s a loss, because it seems to me it’s quite relevant to this issue, for two reasons. One is that, if we affirm that God is the giver of all life and that his concern extends even to those not born, as the psalmist does here—a point supported by God’s words to Jeremiah in Jeremiah 1:5—that God is Lord at every point and in every circumstance, and that he watches closely over us to care for us, that leads to the affirmation that God is at work in every pregnancy, even in those where the circumstances are difficult, painful, or disastrous; which, it seems to me, means that God values that new life whether or not anyone else does.

Equally, however, it means that God values the life and well-being of the woman who is pregnant; which leads to the second point, that the message of the sovereignty of God is a reason for hope for those who are pregnant under troubled or traumatic circumstances, because it means that the God who allowed those circumstances is a God who has the will and the power to redeem them, to give victory even in their midst, and to turn them to blessing. That needs to be the message of the church to all who are struggling, to all who are suffering, to all who can’t see hope in any direction, including women who are contemplating abortion: no matter how hard things look, God loves you, he is with you, and there is a way forward.

Of course, to say such a thing, the church needs to remember that we are always called to be a part of that way forward. This is part of what it means that we are called as the community of faith, that we have been commanded to bear each other’s burdens, to help each other carry what is too heavy for us to carry alone. This is also, I think, part of doing justice. Standing up for the unborn is one aspect of doing justice for the powerless; but so is standing up with and for those who are pregnant. Even in the best of circumstances, pregnancy is a burden, and in more than just the physical sense; and as Sarah Palin admitted in her Evansville speech, in bad circumstances, it can be enough to make even those most staunchly pro-life quail a little.

As such, for women who are in that situation, it is the church’s responsibility to step up and help in whatever way we can. Whether it be emotional support for those who are overwhelmed, financial support to keep young women from being trapped below the poverty line, academic support for those still in school, the gift of time, whatever, the church needs to offer whatever assistance it can to women who choose not to have abortions.

The fundamental reality here is that the church is called, if you will, to be pro-love. This doesn’t mean being uncritically accepting of every behavior we run across, but it does mean making it very, very clear that “come as you are” doesn’t just mean clothing, and it means putting our time and money where our mouth is. Jesus was uncompromising toward sin, but he welcomed and loved everyone who came to him honestly, even as he called them, just as he calls us, to leave their sin behind and follow him. He loved beyond reason, even asking forgiveness for his torturers as they were busy killing him, accepting his death willingly in order to redeem his chosen ones.

This is the love with which we have been loved; this is the love we are to show others. It’s a love which values others not for what they’ve done, or what they can do, or for how much they’re like us, or for what we can get out of them, but simply because they are; and consequently, it’s a love which “bears all things, believes all things, hopes all things, endures all things,” and which never hesitates to give of itself. Yes, I believe the church is called to show this love to unborn children; beyond doubt, we’re also called to show this love to the women carrying them. It’s the great tragedy of the abortion debate that too many people seem to love only one or the other.

To be truly pro-life is not simply to try to stop women from having abortions and to imagine the job done, nor is it to countenance manipulation in any way, shape, or form to achieve that purpose; rather, it is to provide the necessary support to make abortion the less-attractive option. Though abortion has become a political football, it shouldn’t be approached primarily as a political issue, as that sort of approach tends to run over the people involved; though changes in the legal structure and climate are important, the day-to-day work of the pro-life movement is at the grassroots level, converting minds and hearts and blessing lives by offering grace. Though there are certainly times when it’s necessary to call people to repentance, we must do so in love; there is no room for stigmatizing women who have had abortions, for that way lies nothing but unnecessary and pointless hurt. This is one of those places where humility is particularly important, remembering that none of us are really in any position to presume on our own holiness and righteousness, either.

To anyone pro-choice who might happen to read this, I would say: I know that right now, there are some loud voices trying to make Scott Roeder the face of the pro-life movement—please, don’t let them. Don’t judge those of us who disagree with you by our wingnuts. I’ve seen too many people on the pro-choice side of the aisle declare that pro-lifers hate women, but as a rule, it isn’t so. I realize that the rhetoric has too often been overheated and unbalanced; I realize that too often that has reflected an unbalanced concern on the part of many people. But I would ask you to accept our sincerity, and to work with us to offer better choices, truly better, to women for whom abortion might otherwise seem the only way out. Rather than allowing our disagreement over abortion to continue to drive us to attack each other, let’s turn it into a spur for improving the lives of women in this country, and especially for the poor, the abused, and the dispossessed; let’s learn to work on this together, as a way of showing the love and the grace of God to each other and to those in need. Rather than focusing on trying to win battles, let’s put our energy into bearing each other’s burdens, and so fulfill the law of Christ.