—“I came that they may have life and have it abundantly.” John 10:10
“Every human life is intended by God from eternity for eternity. Human life is sacred because it is the creation of God, the Lord of life. ‘For you did form my inward parts, you knit me together in my mother’s womb’ (Psalm 139:13). Nature shares in the consequences of sin and innumerable lives are lost before they have an opportunity to develop in the womb, as many die in disasters such as famine, earthquakes, and hurricanes. Mortality is the common denominator of all life on earth. We are morally responsible, however, for the protection and care of life created in the image and likeness of God. The commandment ‘You shall not kill’ is the negatively stated minimum of what we owe to our fellow human beings.
The direct and intentional taking of innocent human life in abortion, euthanasia, assisted suicide, and embryonic research is rightly understood as murder. In the exceedingly rare instance of direct threat to the life of the mother, saving her life may entail the death of the unborn child. Such rare and tragic instances are in sharpest contrast to the unlimited abortion license created by the Supreme Court, resulting in more than forty million deaths since 1973.
The blindness of so many to this moral atrocity has many sources but is finally to be traced to the seductive ways of evil advanced by Satan. Jesus says, ‘He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies’ (John 8:44).
The direct and intentional taking of innocent human life may be attended by what is believed to be compassion, especially in the case of the dependent and debilitated aged. While we can sympathize with those who view their own life or the life of another as a burden and not a gift, and while, by the grace of God, there can be repentance and forgiveness for those who are guilty of committing great evil, there can be no moral justification for murder. We are determined to employ every legal means available to protect, in law and in life, the innocent and vulnerable members of the human community.
We plead also with our fellow citizens who do not accept the authority of God’s commandments or the good news that is the gospel of life to consider the consequences of having created a license to kill. In the present state of our tragically disordered law, citizens are given, in the case of abortion, a private ‘right’ to kill those who are too young, too small, too handicapped, too burdensome, or, for whatever reason, not ‘wanted.’ When this ‘right’ and the lethal logic that supports it is established in law, there is no principled reason why it should not be applied to the ‘unwanted’ at any point along life’s way, as advocates of eugenics, euthanasia, and assisted suicide logically contend.
The inescapably public question posed is whether we as a political community adhere to the founding proposition articulated in the Declaration of Independence that all people are endowed by their Creator with certain ‘unalienable rights,’ beginning with the right to life. The course of progress in our political history has been one of inclusion rather than exclusion. Most notable has been the inclusion of slaves and their descendants, and the recognition of the political rights of women. The foundational moral claim on which our polity rests is the claim that all human beings are created equal and are the bearers of rights that we are obliged to respect. [….]
There are no doubt many reasons for our society’s perilous drift toward a culture of death. One major cause is the abortion regime established by the Supreme Court by the Roe v. Wade decision of January 22, 1973. That decision is rightly described as an act of raw judicial power that eliminated in all fifty states existing legal protections of unborn children. It is an encouraging measure of the moral health of our society that the abortion license decreed by Roe has not been accepted by the great majority of Americans. It now seems possible that this question will be returned to the process of democratic deliberation and decision in the several states. In that process, we as Evangelicals and Catholics together pledge our relentless efforts to persuade our fellow citizens to secure justice in law for the most vulnerable among us. [….]
Finally, our society’s drift toward a culture of death will not be arrested and reversed without a bolder and more persuasive witness to the gospel of life centered in Jesus Christ who is ‘the way, the truth, and the life.’ Whatever our cultural circumstance, whatever the ebb and flow of political and legal fortunes, our first duty is evangelization: to share ‘in season and out of season’ (2 Timothy 4:2) the good news of the unsurpassable gift of eternal life, beginning now, in knowing Jesus Christ as Lord and Savior. [….]
We cannot and would not impose this vision of a culture of life upon others. We do propose to our fellow Christians and to all Americans that they join with us in a process of deliberation and decision that holds the promise of a more just and humane society committed, in life and law, to honoring the inestimable dignity of every human being created in the image and likeness of God. For our part, as Evangelicals and Catholics together, we refuse to despair of the power of public witness and persuasion in the service of every member of the human community, for whom Christ came ‘that they may have life and have it abundantly.'”
—That They May Have Life, A Statement of Evangelicals and Catholics Together, 2006.
See Timothy George and Thomas G. Guarino, eds., Evangelicals and Catholics Together at Twenty: Vital Statements on Contested Topics (Brazos, 2015).