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Explainer: Maternal death rate continues to increase sharply

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March 24, 2023

Maternal death is a tragedy that affects women and their families around the world. In the United States, maternal death rates have been on the rise, with the U.S. having one of the highest maternal mortality rates among developed countries. Recently released federal data reveals that the nation’s maternal death rate rose significantly in 2021, with the rates among Black women more than twice as high as those of white women.

Here is what you should know about maternal death in America.

What is the maternal death rate?

The maternal death rate is the annual number of female deaths from any cause related to or aggravated by pregnancy or its management (excluding accidental or incidental causes) during pregnancy and childbirth or within 42 days of termination of pregnancy.

A related concept is “late maternal death,” which is the death of a woman from direct or indirect obstetric causes, more than 42 days but less than one year after termination of pregnancy.

How many maternal deaths occurred in 2021, and what was the rate of maternal death?

In 2021, 1,205 women died of maternal causes in the United States compared with 861 in 2020 and 754 in 2019—an increase of 40%. The maternal mortality rate for 2021 was 32.9 deaths per 100,000 live births, compared with a rate of 23.8 in 2020, and 20.1 in 2019. 

The increases from 2020 to 2021 for all groups were significant. But the maternal mortality rate for Black women, though, was more than twice as high as the rate for white women—69.9 deaths per 100,000 live births.

Rates also increased with maternal age. Rates in 2021 were 20.4 deaths per 100,000 live births for women under age 25, 31.3 for those aged 25–39, and 138.5 for those aged 40 and over. The rate for women aged 40 and over was 6.8 times higher than the rate for women under age 25.

What are the primary causes of maternal death?

The Centers for Disease Control conducted a study in 36 US States over the period 2017–2019. The results showed that the six most frequent underlying causes of pregnancy-related death were:

The six causes accounted for over 75% of pregnancy-related deaths during the period of the study.

Leading underlying causes of death varied by race and ethnicity. Cardiac and coronary conditions were the leading underlying cause of pregnancy-related deaths among non-Hispanic Black persons; mental health conditions were the leading underlying cause of death among Hispanic and non-Hispanic White persons; and hemorrhage was the leading underlying cause of death among non-Hispanic Asian persons.

The leading causes of pregnancy-related death among non-Hispanic American Indian or Alaska Native and non-Hispanic Native Hawaiian and other Pacific Islander persons were not ranked because of small population size.

When is maternal death most likely to occur?

The CDC study found that among deaths for which timing in relation to pregnancy is known, approximately 22% of deaths occurred during pregnancy, 25% occurred on the day of delivery (within 24 hours of the end of pregnancy) or within a week after delivery, 23% occurred from 7 to 42 days postpartum, and 30% occurred in the late postpartum period. 

Why are maternal deaths so much higher for Black women?

Black women in the U.S. are two to four times more likely to die from pregnancy-related complications than white women. This racial disparity exists regardless of education level or income. In fact, college-educated Black women have a higher risk of maternal death than white women who did not complete high school. The reasons behind these disparities are complex and multifaceted, but are often attributed to racial disparities in maternal health.

Many women in the U.S. lack access to affordable and quality healthcare, particularly in rural areas and communities of color. This can lead to delays in seeking care or not receiving necessary care, which can increase the risk of maternal death. In addition, many women lack access to postpartum care, which is critical to ensuring the mother’s health and well-being after childbirth.

The rising burden of non-communicable diseases (NCDs) such as obesity, diabetes, and hypertension is also contributing to the high maternal mortality rates in the U.S. Women with pre-existing NCDs are at a higher risk of developing complications during pregnancy and childbirth, which can lead to maternal death. In addition, pregnancy can exacerbate pre-existing NCDs, leading to maternal death.

What can be done to lower the number of maternal deaths?

In their most recent study (2017-2019), the CDC estimated that 84% of maternal deaths were determined to be preventable. A maternal death is considered preventable if there was at least some chance of the death being averted by one or more reasonable changes to patient, community, provider, facility, and/or systems factors.

The leading cause of maternal death—mental health conditions—is a condition ​​that is mostly preventable. Improving access to mental health care and increasing suicide prevention efforts could have a significant effect on reducing the numbers.

Similarly, providing better access to preventive care could help reduce the burden of non-communicable diseases such as obesity, diabetes, and hypertension that put women at a higher risk of developing complications during pregnancy and childbirth, which can lead to maternal death.

In general, lack of access to quality maternal healthcare services in rural areas and communities of color has contributed to the problem. This lack of access can lead to delays in seeking care or not receiving necessary care, which can increase the risk of maternal death. In addition, many women lack access to postpartum care, which is critical to ensuring the mother’s health and well-being after childbirth.

What can the Church do to help?

No matter their circumstances or conditions, every woman, baby, and family is valuable. Christians should show genuine care by supporting initiatives and policies ​​that help protect vulnerable mothers. 

When Christians show they care about women and are broken over the issues that arise when women don’t receive the care they need, the world sees a little more clearly that God cares for women. He cares for the broken. He cares for the hurting. As Christ’s ambassadors, God calls the Church to love women, babies, and families and to be conduits of life.

Pregnant women and their families, healthcare providers, hospitals and healthcare systems, and states and communities can all work together to reduce maternal mortality rates. And as churches invest themselves in their communities and pursue the well-being of their cities (Jer. 29:4-7), they are uniquely positioned to be a source of hope and light.

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24