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Explainer: What you should know about the Texas Heartbeat Act and the Supreme Court

Last week the Supreme Court of the United States (SCOTUS) issued two rulings dealing with Texas’ Senate Bill 8 (SB 8), or the Texas Heartbeat Act.  In Whole Woman’s Health v Jackson, the court considered whether the petitioners (abortion providers) may pursue a pre-enforcement challenge to SB8. In United States v. Texas the court addressed the federal government’s separate challenge of SB8. 

SB 8, which prohibits physicians from “knowingly perform[ing] or induc[ing] an abortion on a pregnant woman if the physician detected a fetal heartbeat for the unborn child” unless a medical emergency prevents compliance, was allowed to go into effect in September, after SCOTUS declined to issue an injunction requested by abortion providers in Texas. This challenge, known as Whole Woman’s Health v. Jackson, made its way back up to SCOTUS in the October docket, to determine if abortion providers may challenge the constitutionality of SB8. 

Last week, the court issued its opinion in Whole Woman’s Health v Jackson, concluding “that a pre-enforcement challenge to SB 8 under the Federal Constitution may proceed past the motion to dismiss stage against certain of the named defendants but not others.” The ruling stated that some of the named defendants in the case, including specific judges and clerks, could not be sued for enforcing SB8 under the doctrine of sovereign immunity, which protects government actors from being sued for carrying out their duties. Other defendants in the case, including Texas Medical licensing officials, are allowed to be sued. 

Ultimately, the ruling means that for now SB 8 still stands, but abortion providers are now able to continue to challenge the law in the lower courts. The opinion by Justice Gorsuch stresses “the ultimate merits question” of whether the Texas law is constitutional “is not before the Court.”  

At the same time, the Court also released its opinion in United States v Texas. The case originated on Sept. 9, when U.S. Attorney General Merrick Garland announced the Department of Justice was filing suit in federal court against the state of Texas over SB 8. The suit sought a “declaratory judgment that (the law) is invalid under the Supremacy Clause and Fourteenth Amendment, is preempted by federal law, and violates the doctrine of intergovernmental immunity.” The suit sought to enjoin the “State of Texas, including its officers, employees, and agents, including private parties” who would bring a suit under SB 8. 

The court ruled that the federal challenge of SB 8 “as improvidently granted,” meaning the court should not have initially accepted the case. 

What does the law do?

SB 8 bans abortion once a fetal heartbeat is detected, which typically occurs anywhere between five and eight weeks into a pregnancy. There are no exceptions made for rape or incest, but there is an exemption made for “medical emergencies.”

The Texas Legislature passed SB 8, and Gov. Greg Abbott signed the legislation into law in May. The bill took effect on Sept. 1, 2021. Of note, ERLC trustee Kelly Hancock, a state senator in Texas, was a primary sponsor of this legislation.

What makes this different from other attempts to limit abortion?

A number of states have introduced fetal heartbeat bills, but until now, they have been blocked by the courts. While the Texas Heartbeat Act’s aim is similar to the other heartbeat bills, the enforcement mechanisms are different.

The law takes a novel legal approach to limit abortion by tasking enforcement of the measure “exclusively through private civil actions.” Essentially, the law allows any private citizen to bring a civil lawsuit against any individual who “performs or induces” an abortion, or “knowingly engages in conduct that aids or abets” an abortion, including the payment for or reimbursing the costs for an abortion. Individuals who prevail in their lawsuit will be awarded “statutory damages in an amount of not less than $10,000.”

Rebecca Parma, a senior legislative associate with Texas Right to Life, notes, “No heartbeat law passed by another state has taken this strategy. Additionally, the bill does not punish women who obtain abortions.” 

What does this mean for the Court’s abortion jurisprudence?

The Court recently heard a challenge to Mississippi’s ban on abortion at 15 weeks in a case titled Dobbs v. Jackson Women’s Health Organization. However, Mississippi has asked the Court to completely overturn both the Roe v. Wade and Planned Parenthood v. Casey decisions that have protected abortion for the last 50 years. The Court’s decision to not intervene in this instance, where a state law circumvents Roe, could reasonably be seen as an indication the new conservative majority may change direction as it relates to abortion. However, there are still several challenges to SB 8 working their way through the court system that could affect the law.

The ERLC submitted an amicus brief in the Dobbs case stating that the U.S. Constitution “does not create a right to an abortion of an unborn child before viability or at any other stage of pregnancy. An asserted right to abortion has no basis in constitutional text or in American history and tradition.”

How should Christians think about this development?

As we have articulated elsewhere, every committed pro-life Christian wants the immediate end and eradication of abortion. In fact, we want to strive for a culture where abortion is illegal and unthinkable. As laws are introduced and litigated, Christians can and should be on the frontlines of caring for vulnerable women and their preborn babies. We have the opportunity to demonstrate the love of Christ and share the good news of the gospel by tangibly serving women in crisis. 

While we work toward that objective, we should appreciate every step that can be taken –– whether accomplished through legislative channels, court decisions, or cultural developments –– to save one additional preborn life. Until that day arrives, the ERLC will always stand for life in the public square, before the courts, and before Congress.

Chelsea Sobolik

Chelsea Sobolik serves as the Director of Public Policy with the Ethics and Religious Liberty Commission in the Washington, D.C. office. Previously, she worked on Capitol Hill on pro-life policies, domestic and international religious freedom, adoption, and foster care issues. Chelsea has been published at the Wall Street Journal, USA … Read More

Elizabeth Graham

Elizabeth Graham serves as CEO for Life Collective, Inc. Elizabeth is a graduate of the University of Tennessee and Southeastern Baptist Theological Seminary. She and her husband Richmond enjoy raising their two children in east Tennessee. Read More by this Author

F. Brent Leatherwood

Brent Leatherwood was elected as president of the Ethics and Religious Liberty Commission in 2022, after a year of leading the organization as acting president. Previously, he served as chief of staff at the ERLC, as well as the entity’s director of strategic partnerships. He brings an expertise in public … Read More

Palmer Williams

Palmer specializes in legal and policy analysis related to international human rights, sanctity of life, and government affairs. As a licensed attorney specializing in international law, she has extensive experience advocating for human rights on the international stage, including at the United Nations. She earned her Juris Doctor from Vanderbilt … Read More

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