Why being pro-life is about more than opposing abortion

March 31, 2017

I first saw the movie “The Fugitive” in 1993. It's a story about Dr. Richard Kimball (Harrison Ford), who is framed and wrongly sentenced to die for the murder of his wife. He escapes and embarks on a quest for the one-armed man he knows actually committed the murder. All along, the U.S. Marshall (Tommy Lee Jones) is trying to hunt him down and bring him to justice.

As a 15-year-old, I appreciated the movie for its action and mystery. But a few weeks ago, I watched it again—this time, through the eyes of a 38-year-old husband, father and pastor. That’s when I noticed something—a subtle but beautiful pro-life message that permeates the film: You aren’t really pro-life until you’re willing to die to preserve it.

The term “pro-life” brings to mind two things for most folks today: Abortion and politics. But being pro-life goes far beyond mobile sonogram clinics and Capitol Hill. It’s about being pro-life like God is pro-life.

God put humans in a garden (Gen. 1:26-31; 2:7-15) to flourish and cultivate life around them. He gave his people the commandment, “You shall not murder” (Exod. 3:16) and made provision to protect life, even for those who unintentionally took the life of another (Deut. 19:2-6). Then Jesus, when he reinforced the law in the Sermon on the Mount, carried the implications of being pro-life into the way we talk to and forgive one another (Matt. 5:21-26).

The Apostle John later exposed the fact that the heart behind not murdering is active love; anyone who truly knows God goes out of his way to love others and cultivate life in them (1 John 3:11-15).

That’s what I noticed about Dr. Kimball. His remarkable pro-life ethic not only had him laying his life down to save others, but as he gave his life away, it changed others’ lives. Paradoxically, as he laid his life down for others, he ended up saving his own. Sound familiar? (Luke 9:24, 17:33) Dr. Kimball displayed this in several ways:

Pro-life, saving lives

First, he’s a doctor. His day job is to preserve life. But it goes beyond that. This is demonstrated when the bus carrying Dr. Kimball to prison crashed and was about to be hit by a train. As he’s about to escape, he looks back and sees an injured guard. With the train barreling down, he risks his life to rescue the ones who had kept him unjustly in chains (Acts 16:23-34). When Dr. Kimball sees the guard again at a hospital, he risks being caught to inform the paramedics of the particular way the man needed to be medically treated (Luke 10:33-35).

Then, there’s the scene that changed everything. In his quest to find the one-armed man that murdered his wife, Dr. Kimball disguises himself as a hospital janitor so he can gain access to prosthetic records. But on his way safely out, the doors to the ER bust open, and an influx of patients from a massive accident are brought in. Dr. Kimball notices a little boy on a gurney whose chest X-ray has been misread. He knows the boy needs an emergency operation and will die if he doesn’t do something. So he picks up the chart, writes down the proper diagnosis and talks to the boy with a caring bedside manner.

As they roll the boy into the operating room, Dr. Kimball, with a smile on his face, gently touches him on the cheek and says goodbye. But another doctor noticed. She calls the police, and Dr. Kimball is forced to go on the run again. The Marshall eventually shows up and asks about the janitor’s patient. “How’s the boy he sent to surgery?” The reply? “He saved his life.” In that moment, the U.S. Marshall goes from believing he’s chasing a murderer, to appreciating the life and character of an innocent man.  

Pro-life, changing lives

While Dr. Kimball’s pro-life ethic through the movie saved lives, it also ended up changing a life. For most of the film, the U.S. Marshall is cold and indifferent and only sees him as an animal to be track down. But once he saw the length Dr. Kimball went to save lives—by risking his own—even the Marshall changed.

In the final scene of the movie, he escorts Dr. Kimball into the back of a patrol car and sits next to him. Then, he reaches over, removes the handcuffs and puts an ice pack on his bruises. Dr. Kimball says, “I thought you didn’t care,” to which the Marshall replies humorously, “Don’t tell anybody.” He now sees Dr. Kimball as a human, worthy of dignity and respect.

A pro-life ethic has to be about more than life in the womb (though it cannot be less). It has to be about the way we treat our spouses, friends, family and neighbors with love and respect and about stewarding the gifts and position the Lord entrusts to us in order to protect and care for the weak.

When we are so pro-life that we are willing to die to preserve life, it changes the coldest, most cynical hearts. When we speak with gentleness and care, even toward our enemies, because we are pro-life, it influences them. When we are so pro-life that we speak lovingly to and about our family (be it nuclear or church), even when they are unkind to us, we will see a beautiful resurrection happen in others.

Turning from “pro-me”

A life spent trying to protect our own lives or our own rights isn’t pro-life. It’s “pro-me” at the expense of others. Being truly pro-life means we’re always willing to stop someone else’s funeral, even if it means starting our own. Like Richard Kimball did with that prison guard. Like Paul and Silas did with their own prison guard. And like Jesus did for all of us (John 11:45-53).

Jesus is the Great Physician who often went out of his way to heal and speak life, many times to children that no one else could help. He is the one who, though innocent, died to change our hearts that were murderous toward God. That kind of sacrifice changes the way we live. It turns hearts of stone into hearts of flesh. It moves us to die so others can live. Because Jesus sought the dead to make us alive, we’re free to be pro-life, daily dying to ourselves in order to give life to others (2 Cor. 4:11-12).

Trevor Atwood

Trevor graduated from Middle Tennessee State University and then proceeded to get his Master of Divinity at Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He completed the Summit Network Church Planting Residency at the Summit Church in Durham, North Carolina, which led him to plant City Church in Murfreesboro. Trevor … 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