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A Failed Moral Argument for Choice—Part 1: Let There Be Truth

May 9, 2020 by Lia Mills 3 Comments

I recently finished reading “Life’s Work: A Moral Argument for Choice” by Dr. Willie Parker, a self-proclaimed Christian abortionist in the United States. I was interested in this book for two reasons: first, since Dr. Parker is an abortionist, his proximity to the practice gives him a unique perspective and opportunity for insight when it comes to the abortion debate that I felt was worth being familiar with. Second, I have become increasingly perturbed by the disconcerting phenomenon of Christians taking a pro-abortion stance and using the Bible to defend their position; thus, I wanted to read Dr. Parker’s attempt to justify abortion using a Biblical framework

Now, as someone who has written a book myself, I have some degree of respect for those who are capable of communicating their beliefs, ideas, and passions in a book. In short, I picked up Dr. Parker’s book with this tentative position of default respect. However, I was surprised—impressed, even—at how quickly he lost my respect. It was not the caliber of his writing that lost me, which was consistently clear, articulate, and grammatically correct. Rather, it was his analysis—or, shall I say, his lack thereof.

I will launch a full-scale critique of Dr. Parker’s “argument” another time, perhaps once I have regained more of my composure and recovered more fully from the shock of just how poorly researched, supported, and reasoned it is. For the time being, I will limit my critiques to something that Dr. Parker referred to ad nauseam and claimed to promulgate: truth.

Context: In the prologue to his book, Dr. Parker writes that he is constantly “travelling the country like a twenty-first-century Saint Paul, preaching the truth about reproductive rights…” (Parker, 2017, Life’s Work, pg. 5). I confess that, when I first read those words, I physically cringed, irked by the fact that Dr. Parker seems to think so highly of himself and his work that he felt entitled to compare himself to the man who is credited with writing 13 books of the Bible, the most influential book and the bestselling book of all time. Forgive my less biased perception of Dr. Parker, but I have a hard time seeing the comparison.

There is, however, an equally problematic reference that Dr. Parker makes in that same quote. It is his reference to “the truth about reproductive rights”. For someone who writes “I don’t believe in moral absolutes” and “I don’t think of the world in terms of good and evil”, Dr. Parker sure speaks a lot about “truth” (Parker, 2017, Life’s Work, pg. 195 and 202). Unfortunately, the “truth” he speaks of was shockingly, frequently untrue. (Perhaps this is reflective of his unbelief in “moral absolutes”—perhaps “truth” is as malleable, inconsequential, and subjective for him as morality seems to be.)

The first time I found a statement that is objectively, verifiably untrue in Dr. Parker’s book, I was immediately incensed and deeply disturbed, as my boyfriend can attest. In the middle of the chapter of his book ironically called “Preaching Truth”, Dr. Parker makes the following assertion:

A full-term pregnancy lasts forty weeks, on average. And up until at least twenty-two weeks, the fetus is not “viable.” That is, it cannot—it will not—survive outside the uterus, not with the assistance of medical technology, as in a respirator, and not with the spiritual support of earnest and hopeful prayer. Not ever. Up until twenty-two weeks, fetal development is insufficient to sustain life. A baby born at that gestational age cannot breathe. Its body weight cannot support life. Its skin is permeable. The antis may want to call a twenty-two-week fetus a “person,” but if born, it will die (Parker, 2017, Life’s Work, pg. 150) [emphasis added].

(As an aside, note that Dr. Parker is making the peculiar and weak claim that the supposed inevitability of a premature child’s death means that he or she is not a “person.” At the risk of spoiling a future blog post that I will write on this statement and Dr. Parker’s similarly cringe-worthy “analysis”, let me state unequivocally right now that, if the inevitability of death is grounds for denying the preborn child personhood, then no living human is a person, since we will all eventually die. Dr. Parker is arguing in this section that life does not begin at conception and, by extent, that the human fetus is neither alive nor valuable. He is arguing this on the grounds that the child’s viability and survival are still in question. Let me simply ask this question: How can someone die if they are not alive? Rest assured, I shall return to this tragic—dare I say, non-viable—line of reasoning in a future blog post.)

At first glance, his comments seem persuasive. Dr. Parker is a doctor, after all. In fact, he is an ob-gyn. Surely he, of all people, can be trusted. Surely he, of all people, will speak the truth.

But, for Dr. Parker, the truth seems to be irrelevant. This may seem unnecessarily harsh; however, as someone who cares deeply and personally for actual truth, I think the severity of my critique is justified because of how verifiably untrue Dr. Parker’s claims are.

As it so happens, I have looked into viability before, and so I knew with certainty that Dr. Parker’s claim that no child born at twenty-two weeks can ever be viable is demonstrably untrue. Premature children born before twenty-two weeks have survived with medical assistance. For many years, the youngest recorded preemie was James Elgin Gill, a Canadian man born in 1988. He was born at a mere 21 weeks and 5 days, setting a record as the world’s most premature baby. However, USA Today reported in 2017 that a new record was set by a baby girl who was born at just 21 weeks and 4 days. And then there is Amilia Taylor, born in 2006 in the United States at just 21 weeks and 6 days.

Each of these individuals—born before twenty-two weeks gestation—is living proof that Dr. Parker’s seemingly reliable statements and bold declarations of “cannot”, “will not”, and “not ever” are little more than reckless overstatements that he made to support his pro-abortion position about “viability”. With a simple Google search that took me less than two minutes, I was able to find three cases that contradict Dr. Parker’s assertions and demonstrate that premature children born before twenty-two can, in fact, survive outside of the womb with medical support. And yet, because Dr. Parker is a doctor, his falsehoods carry an air of reliability and professionalism, and have been dispersed en masse to the public. I am grieved by the knowledge that there are likely now hundreds and thousands of individuals around the world who have innocently placed their trust in Dr. Parker, expecting to receive the truth, and, through no fault of their own, have accepted his flagrant falsehoods as scientific facts.

This was not the only factual inaccuracy in Dr. Parker’s book. Contradictions abound. Take, for instance, Dr. Parker’s discussion of pro-life legislative measures that have recently been enacted in the United States. On page 146, Dr. Parker writes:

Bills proposing that fetuses are people have come before legislatures in at least twenty-eight states. None have passed [emphasis added].

A mere eight pages later, Dr. Parker directly contradicts himself in his discussion on fetal personhood and related legislation, where he states:

In 2016, “personhood” bills were introduced in Alabama, Colorado, Mississippi, Rhode Island, Iowa, Maryland, Missouri, South Caroline, and Virginia. The only state in which such a bill has passed has been Kansas, which in 2013 affirmed the Pro-Life Protection Act, declaring that “life beings at conception.” [emphasis added].

Note that, in a few short pages, we have gone from every single bill “proposing that fetuses are people” failing to “such a bill” passing in Kansas. Once again, Dr. Parker demonstrates that his view of truth is like his view of morality: lacking absolutes and free to toss around, manipulate, and twist to suit one’s personal or rhetorical preferences.

There is one final factual inconsistency that I will expose before I leave this preliminary element of my critique of Dr. Parker’s demonstrably defunct “argument”. On page 117, Dr. Parker repeats the same, tired rhetoric that “[t]he Bible does not contain the word ‘abortion’ anywhere in it” in a pitiful attempt to justify abortion through a Biblical worldview. And yet, on page 207, he writes:

In my view, the only Christianity that mandates an anti-abortion view is an emotion-based faith—a rigid reading of Scripture that invites no questioning or interpretive consideration [emphasis added].

Now, I will save my comments about Dr. Parker’s so-called “Christian” faith for a later blog post. For now, I would simply like to point out the completely contradictory nature of asserting that the Bible is (a) completely void of any commentary on abortion whatsoever on the one hand, and then (b) asserting that only a literal, “rigid reading” of the Bible could result in a Christian coming to a pro-life worldview on the other hand.

After reading his book, my conclusion is that Dr. Parker’s only contributions to the abortion debate are slightly more articulate versions of the same illogical, contradictory, factually-flawed mantras and slogans that already contaminate what could otherwise be rational, scientific, intellectually-honest conversations on the subject of abortion. If anything, his willingness to wield his professional credibility in defence of this unprofessional nonsense and throw his weight as a doctor around in order to convince people of the credibility of the blatant falsehoods he has peddled is the only additional damage that Dr. Parker has done—and, believe me, it is damage he has done to his own side, not to the pro-life community.

Dr. Parker may care a great deal about the practice of abortion. But of objective, verifiable, absolute truth Dr. Parker seems to care very little.

With that, I shall move forward in my critique; my next post will examine a premise central to his rhetoric: the merger of his dubious Christianity and his intellectually vacant “moral argument for choice.”

Filed Under: All Posts, Featured Posts, Other, Political, Reproductive Technologies Tagged With: abortion, Abortionist, argument, Bible, choice, christian, Dr. Willie Parker, moral, moral absolutism, moral issues, moral relativism, morality, personhood, premature, premature babies, pro-abortion, pro-choice, pro-life, rhetoric, Science, Scripture, Show the truth, truth, viability

Dependent at 20 weeks, 40 weeks, 80 weeks and counting

May 20, 2008 by Andrea Mrozek Leave a Comment

When it comes to lowering the number of weeks for legal abortion in the UK, it seems much of the debate is revolving around “the medical evidence” for survival rates outside the womb. Then there’s the view to women’s rights–the pending disaster should women not be allowed to kill their babies at 20 weeks. Finally, some crazy person claiming science can’t decide it all.

Far be it from me to comment on all things scientific, but babies delivered at full term do not survive on their own outside the womb. Not the ones I know, anyway. That’s the human predicament. We offer ourselves to compassionately care for these babies, where the mother can’t or won’t. Unless we don’t get the opportunity because all those babies are aborted, which is more the reality right now.

Filed Under: All Posts Tagged With: gestational limits, United Kingdom, viability

Lowering the bar

April 1, 2008 by Véronique Bergeron Leave a Comment

Brigitte posted recently on U.K.’s bid to lower the gestational age limit on abortion from 24 to 20 weeks in light of improved outcomes for extremely premature infants. An accompanying piece to the Telegraph’s article featured a toddler born at 23 weeks gestation and his mother commenting on the proposed revised guidelines.

Now, I want to be very careful in critiquing an effort that would no doubt reduce the number of abortions performed. That being said, my area of specialty in bioethics is neonatal ethics. I’ve seen enough infants born at 23 weeks gestation to last me a lifetime and while I support making every reasonable effort to support them medically while they grow enough lung and brain tissue to make it in the big wide world, I’m not sure I understand why abortion should be prevented with more gusto when it targets a viable fetus. My objection is philosophical: abortion cannot be half-right or half-wrong. Either the fetus is human or it’s not. You have to take the life of a viable fetus just as much as a non-viable one. That being said, I can grasp – if I don’t completely buy it – the moral basis of this partial ban on abortion. Infants who are completely dependant on their mothers for survival can be dispatched by the mother. When they become independently viable they should no longer be considered the property of their mother.

But let’s not fool ourselves here, “viability” when applied to a 23-weeker is a loaded term. Infants that young are not viable without the help of a truck-load of expensive equipment, 1-on-1 nursing care and a team of highly trained pediatricians. In many cases, this is not enough to save very premature infants and in another many cases, life-saving treatments can themselves cause severe impairments.

I think that what makes me so uneasy with this initiative, despite its positive aspects, is its potential to “de-dramatize” the abortion of non-viable fetuses, particularly in the eyes of the silent majority who oppose abortion but abhor judging those who get one even more. It seems that by lowering the gestational limit on abortion, we have found a way to make abortion both right and wrong. By making the buck stop at an arbitrarily set date, we numb ourselves to the reality of abortion with the balm of feeling like we actually did something about it.

_________________________

Brigitte feels like quibbling: Point nicely made and taken about the danger of de-dramatizing early abortion. Though in this country it could hardly be less dramatized… The thing about arbitrary limits is that there is a point after which the state will not tolerate so-called lifestyle abortions because these are considered worse by public opinion than those performed at, say, 8 weeks, when the embryo looks like something out of a sci-fi movie. Likewise, why is it that sentences are more severe for someone convicted of first-degree murder than they are for any other form of homicide? Because the law, reflecting public opinion, considers first-degree murder worse. It’s far from perfect, as a system. But it has the virtue of being legitimate.

_____________________________

Andrea adds: I started this group because public opinion must and indeed can change. There is nothing better or worse about an abortion at 23 weeks than at eight weeks–that small person only now looks more like he or she will when born. The law is not effective here and surely the law in the UK is worse than no law at all. Sure, it reflects public opinion and therefore the gruesome dismembering limb from limb of babies at 23 weeks is more repugnant to many than an early term abortion. But not to me, it isn’t.

When I was little, I loved going on frog and toad hunts. There was something amazing to me about these tiny creatures in the woods. There still is. I would (most unfortunately) go to any length to catch one, so I could look at it in my hand. (This changed at least a little when I fell into a stinky swamp.)

If we cared about people in the same manner as we do about small toads in the environment… if we held the developing embryo in awe, as I do these tiny toads–we would all oppose abortion fully at any time after those cells began rapidly multiplying, knowing that all genetic material is in place from conception onwards for a whole new person to live and thrive.

I believe we can make people care about embryos and should strive for nothing less.

________________________________

Rebecca adds: I’m not sure I agree that the law in the UK is worse than no law at all. While I don’t see the law as the best way to stop abortion, laws (especially those with popular support) express the collective opinion of the people. I would rather Canadians express the opinion that abortions after 24 weeks, or 20 weeks, are unacceptable, than our current iteration, which is that anything goes if you can find a doctor willing to do it.

I also find it surprising how few Canadians are aware of how extreme our legal position on abortion is – the thoroughly secularized western European states are all much less permissive than we are. Then again, given that there are literally no restrictions on abortion in Canada, that’s not saying much.

________________________________

Andrea clarifies: I worry about that portion of the population that looks to the law as a teacher. And then says: If abortion is legal before XX weeks, it is right. But agreed on your point: I too would rather live in a world where we can all agree that late term abortion is wrong. That sentiment already exists in Canada; we see it expressed in polls. I want to cause people to reconsider their views on how/when life begins: A little respect and sympathy for the poor embattled embryo. 

Filed Under: All Posts Tagged With: abortion, limit, prematurity, UK, viability

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