A critical analysis comparing and contrasting abortion in relation to Roman Catholic and Islam religions in terms of beliefs and

behaviours

Course: BSc Global Health and Humanitarian Relief Module: 47529 Health, Culture, and Spiritual Dimensions Student Registration Number: 200907745

INTRODUCTION
Abortions are defined medically as, the premature exit of the products of conception (the foetus, foetal membranes, and placenta) from the uterus. It is the loss of a pregnancy and does not refer to why that pregnancy was lost. A spontaneous abortion is the same as a miscarriage (MedicineNet, 2011). People get abortions for various reasons like demographic characteristics, social considerations, physical

considerations and even attitudinal variables (Harris, 2001). Abortions involve both personal and social dimensions, since they are the objects both of intense personal decision-making and of social legitimization (Henley and Schott, 2002). One cultural aspect that causes great controversy within states and communities, related to abortion laws and practices, are religious beliefs. There are questions brought up based on its morality or whether or not some or all abortions ought to be illegal. Culture can simply be defined as, how we do and view things in our group (Henley and Schott, 2002 pg 2). With the increase in knowledge, advances in science, technology and societal chanes there is more to consider and various opinions in respect to life and death issues. Therefore more people are looking at various aspects of their culture, like their religion, to aid in making decisions concerning issues such as abortion. Two interesting branches of theologies, with well-defined morals on abortion, are Islam and Roman Catholic one of the largest branches of Christianity (Watt, 2008). Roman Catholicism has a form of Christianity that opposes and condemns all forms of direct abortion; including those from rape or even ones that present a danger to the life of the mother (Watt, 2008). Although it is seen as extreme, compared to other religions and communities, it is said to coincide with Catholic morality based on the natural law, the Bible, and the official teachings. Islam is the world's second largest religion after Christianity having millions of adherents around the world (Henley and Schott, 2002 p 502). It does not have a central interpretive authority like Roman Catholic and is more flexible with interpretation and free will or conscious of the mother in relation to issues like abortion. Muslims followers of Islamic Religion regard abortion as wrong and haram (meaning forbidden), but a few branches, like the Sunni, do now accept that it may be permitted in certain cases (Hedayat, 2006). The Quran has a high depiction of sanctity of life and not killing. There is also a high

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respect for family and reliance on Allahs plan (Henley and Schott, 2002 p 502). The norms and values within religion vary so Islamic ideas are not as extreme as the Catholic religious beliefs on abortion; but there are still limitations to what is accepted. Many people now have strong religious faith with sets of beliefs and practices that are major parts of their lives and past experiences. These all influence views and reactions to health decisions they have to make and what they should prioritize. The physical and social reasons suggest conflicting and differentially emphasized values of self-determination and responsibility for others. The connection between values and reasons for or against abortion explain part of the relationship between abortion attitudes and religion and how religion influences decisions regarding abortion (Harris, 2001). By looking into the religious beliefs, experiences, practices and ethical reasoning behind abortion a comparison and understanding about religions effect on life changing decisions can be made in relation to the Roman Catholic Faith and the Islamic Faith.

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ABORTION IN RELATION TO THE ROMAN CATHOLIC AND ISLAMIC RELIGIONS The structures of the Islamic and Catholic religions have been very influential aspects on the type of teachings given based on the faiths. The Catholic Church has always possessed a clearly defined, Episcopal structure; and authority of the church has been based within its hierarchy (May, 2000). Most Catholics believe that Christ entrusted authority over his Church to the apostles and their successors (May, 2000); and the Pope, head of the Roman Catholic Church, has spiritual authority (Henley and Schott, 2002 p 473). Pope Benedict XVI asserted that women contribute to the government of the Church through their manifold services; but these services are purely of a supporting, charismatic nature. Church Law concisely states: Only a baptized male validly receives sacred ordination (Wijngaards, 2007), and, only those who have received sacred orders are capable of the power of governance, which exists in the Church by divine institution (Wijngaards, 2007). Hence, the true government of the Church is reserved to men and women have no authority in the government of the Church. In comparison the basic beliefs and practices of the Islamic faith are collective but there are different branches and denominations the 2 main branches being Sunni and Shiite (Henley and Schott, 2002 p 502). Shiite jurisprudence has been largely a part of Islamic countries, such as Iran, Iraq and Afghanistan. Therefore, religious jurisprudence has had great influence on the legislative rules and behaviours, such as those regarding public health issues, within Islamic countries (Aramesh, 2006; Aramesh, 2007). Muslims believe Islams central religious text, the Qur'an, to be recorded words from the prophets God sent to mankind to teach Muslims how to live according to his law (Hedayat et al, 2006). The Quran allots daughters half the inheritance of sons; and it decrees that a woman's testimony in court, in financial matters, is worth half that of a man's. In many Muslim countries, these directives are incorporated into contemporary law (Beyer, 2001 Ash, 2006). This connection between the laws and religion convey a disempowerment of their societies women. Women are not treated as equals within the Muslim societies based on Islam beliefs.

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The Pope on Abortion As mentioned, Catholic followers trust in the primacy and infallibility of the Pope. Official documents released and taught by three most recent Popes all stated that there are no exceptions for when an abortion can be practiced (Knight, 2009). Pope John Paul II (1995) insisted truth required catholic believers to trust that procured abortions are, the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from contraception to birth. Also the doctrine of Paul VI (1968) declared, ...that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder and is unchanged and unchangeable, which had unanimous agreements amongst leaders within the religion. There are strong examples of unanimity in the past doctrinal and disciplinary tradition of the Church. A clear example of punishment based on disregarding this belief was in 2010 when a nun at St. Joseph's Hospital approved a mother's abortion, and the procedure saved her life. Yet the nun was excommunicated form the church, by the Vatican, for her involvement (Oleszczuk, 2012). Catholics for Choice (CFC) (2012) disagrees with the dictates and harsh punishments of the Vatican concerning. Data collected by the CFC (2011) indicated that 78% think it should be possible for a woman to obtain an abortion when a pregnancy is the result of rape, according to a 2008 General Social Survey (GSS). In other data from research groups, only 14% of Catholics in the U.S. agree with the Vatican's position that abortion should be illegal (Oleszczuk, 2012). Many Catholics consider that the Catholic teachings on conscience mean that every individual must follow his or her own conscience and respect others' right to do the same without such harsh punishments. The Written Word Bible and Quran Catholic moral theology is done in the context of the teaching authority of the church or Vatican (May, 2000). The church makes a theological claim to authority to determine the proper dogmas and doctrines to be adhered to and to determine the proper inferences to be drawn from scripture. Additionally it makes claims to determine the correct interpretations and application of the natural moral law (Gustafson, 1978; May, 2000). The Catholic Church has always condemned abortion as a grave sin against God. The Didache, one of the Old Catholic texts, states, You

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shall

not

procure

[an]

abortion,

nor

destroy

newborn

child

(Didache 2:2). Additionally various bible verses, See Appendix 1, emphasis how long the Church has affirmed the moral evil of every procured abortion; an embryo shouldnt be killed; that God has entrusted us with the duty of safeguarding life; even the rights of a person is mentioned. The scriptures and writings that the Catholic Church bases its teachings on emphasize the anti-abortion certainty that the authority of the church already teach. Monotheistic faiths, like Roman Catholics (Henley and Schott, 2002), rely on one or two key texts for a doctrine on moral issues, and the Catholic faith have created understanding with these that abortion is a sin. Like Catholicism, Islam is monotheistic and puts high importance on the sanctity of life. Abortion on any grounds is forbidden in the Quran. "Do not kill or take a human life which God has declared to be sacred." (Quran 6:151). However unlike the Catholic no tolerance belief related to abortion, Sunni allow abortion in various instances. Such as before the point in time in which the ensoulment takes place, or only when physicians declare that the continuation of pregnancy will endanger the woman's life or it would cause her complications (Hedayat, 2006). They have always had a tolerance for abortion, just with strict rules attached. The ethical dilemmas surrounding abortion are mostly regarded as jurisprudential topics. The holy Quran as the most important source for Islamic jurisprudence does not explicitly mention abortion but it gives a very high importance to the sanctity of life such as in this verse: "Whosoever has spared the life of a soul, it is as though he has spared the life of all people. Whosoever has killed a soul, it is as though he has murdered all of mankind." (Quran 5: 32) The Quran even makes reference to the idea that that a child should not be killed because the parents fear that they will not be able to provide and care for him/her: "Kill not your offspring for fear of poverty; it is we who provide for them and for you. Surely, killing them is a great sin." (Quran 17:32) These verses, and ones like these, have been believed to highlight that Allah has never puts a greater burden on a person than necessary; everything is apart of Allahs plan because Muslims are under his direction; and there is no such thing as a chance event (Henley and Schott, 2002). Islamic teachings are based on the rational interpretation
5

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of the Quran and teachings of the prophets which emphasis the protection and sanctity of life no matter how young. Even though both religions emphasis sanctity of life and disagree with abortion entirely or on some level neither the Bible nor Quran actually state that abortion specifically is wrong. Who has the greater right to life: the foetus or the woman? The Roman Catholic Church says that abortion is never acceptable, even to save the life of the woman (John Paul II, 1995). However, life-saving treatment can be carried out on a woman even if it will result in the death of the foetus; for example, a life-threatening ectopic pregnancy or uterine cancer (Irving, 2000). Neither would be considered an abortion in the sense used by moral theology it is just a standard application of the ethical principle known as "double effect (Reardon, 2010). Health decisions like this also stem from Catholic theology emphasizing human potential. The idea that embryos are created from living parts making an organism that is not a potential human being but an actual human being with potential (Watt, 2008 pg 27), so has a potential to develop. Philosopher Jonathan Glover argues that an idea such as this suggest that, the person it will become is what is really valued. But if not losing the person, as an end result is what everyone is interested in there is no clear negative reason for terminating the process of its development at one stage or another (Glover, 1990 pg122). If an abortion is carried out the potential person would not exist just as if a better form of contraception were used the baby wouldnt ex ist. Arguments such as this are why contraception is not allowed in religions like Catholicism but they also contradict the idea of the importance of that potential life. A woman was once a foetus and is now a life, an important one, so why should a dependent foetus now be more important because it has potential? Roman Catholicism tends to concentrate on the status of the foetus undercutting the status of the women. In some cases Islam have allowed abortions as morally legitimate. Such as the Sunni does allow for abortions to save the life or protect the health of the woman because it sees this as the 'lesser of two evils' (Hedayat, 2006). It is also regarded as a lesser evil because the mother's life has been well established; she would have responsibilities and considered part of a family (Brockopp, 2003). This faith tends to take into consideration the mothers rights just as much as the foetus, unlike Roman
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Catholic faith where the foetus status seems to be of more importance. However there are strict rules, the abortion should be based on diagnosis of foetal or maternal diseases that would lead to unbearable burden for the mother or endangering her health or life (See Appendix 2 for permissible examples); and can only be carried out after an explicit diagnosis by at least three verified experts (Therapeutic Abortion Act, 2005). Even so, just as in the Catholic faith, the religion contradicts its position of who is more important and the potential person in relation to greater right to life. As mentioned before if the potential baby becoming an actual person like the mother with an establish life is what is important, even with taking in consideration Islamic faith having more emphasize on no harm to the mother, then there is no clear negative reason for terminating the process of its development at one stage or another (Glover, 1990 pg122) the significance of later abortion being worse or more sinful shouldnt matter.

There are different ways of thinking about the body and the spiritual, physical or emotional purpose it has. Catholicism seems to put greater emphasis on sanctity of life, human potential and gods love and care for human beings even those within the womb (Watt, 2008), even without any specific passage from the Bible stating abortion is completely wrong there is belief in implication through other morals . It also has been argued that God or Allah has given human beings free will to make the right choice for them and that we must respect the integrity of womans conscience (Oleszczuk, 2012; Irving, 2000; Brockopp, 2003). The life the foetus will become is of importance in both religions, when considering who has a greater right to life, almost using the same concept but the Islamic faith concentrates on the position of the mother when it comes down to deciding and Roman Catholic more on the foetus or baby.

Is abortion murder? The Catholic Church and Islamic Faith both teach about the sanctity or sacredness of human life, but generally do not categorize abortion specifically as murder; mostly it is classed as morally wrong, a sin, or a tolerated medical necessity (Pope Paul VI,

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1968; Hedayat, 2006; Watt, 2008). However, both religions have a general prohibition on killing. Christianity teaches from the Bible, Thou Shalt Not Kill, (Exodus 20:13 and Deuteronomy 5:17) and Muslims believe, ...whosoever kills a human being ... it shall be as if he had killed all mankind (Quran 5:32). Even so most religions and cultures do not believe all killing is murder. Many people accept the reasons offered by government for acts of war and killing in battle, in selfdefence, as legal punishment or retribution is even sanctioned (Glover, 1990). This causes more questions based on if an unborn child should be considered a person or held to the same standards as a human because it has no opinion to voice, or hasnt developed fully, so can it really be considered murder or killing. Does the foetus have a soul? Most Islamic Laws and scholars, such as Shiite and Sunni, agree that ensoulment (when the human Spirit or Ruh enters the body) takes place at 120 days and abortions after this point abortion is not permitted, unless the mother's life is threatened by the continuation of pregnancy (Yari, 2011). However, like Roman Catholic teachings, in the Shiite Islamic branch abortion is forbidden after implantation. The Roman Catholic Church used to teach that ensoulment takes place at quickening when the woman starts to feel movement in her stomach and abortion was permitted until this point. However since Pope Pius IX (1869) dropped the distinction between the fetus animatus and fetus inanimatus the church changed its teaching and it was declared that the soul is present from the moment of fertilization (Clowes, 1995; Seredi, 1964; Michael, 1981; Henley and Schott, 2002). The understanding of when the soul is within a baby and the accepted notion of when abortion is or is not permitted in the religions is linked. When does a foetus become a person? This question is important because human rights (such as the right to life) are not given to all living things (plants, animals etc) but only to people (United Nations, 2012). The concept of "ensoulment", or the time at which the foetus becomes a human organism, is one of various topics at the centre of the religious debate on abortion. Since a living person has characteristics that a foetus does not, these may include the ability to think and reason or the capacity to build relationships and to

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communicate, it is hard to distinguish what classifies a foetus a human (Henley and Schott, 2002). There are disagreeing viewpoints, considering both religions, about when a foetus becomes a person, has a soul, or can have human rights like other people. Many Roman Catholics believe that the soul is given at conception and in various Islamic faiths it has been agreed that the human Spirit enters the body at 120 days. Both religions have agreed that having a soul would make a fetus a person. The religious arguments in favour of conception as the moment at which one starts being a person have generally agreed that for the first time the, genetic ingredients of the future adult are together in one unit, arguing that its potential to become a person is enough to give it the rights of a fully developed person (Glover, 1990 pg123). Due to the Catholic Churches stance on the point one becomes a person it has also opposed the use of contraception or the morning after pill (Henley and Schott, 2002). Even though, in one study it was found that 79% of Catholics believed that using condoms should be considered prolife because it helps save lives by preventing the spread of HIV (BRS, 2007). In comparison the sanctity of the soul is important and linked to abortion in the Islamic faith. The graveness and sin associated to abortions grows over time before the soul or life enters the fetus. Then from then onwards the fetus is a living human being and it is not permissible to destroy a Soul unless for agreed medical reasons (Henley and Schott, 2002; Therapeutic Abortion Act, 2005). Both agreed that the soul signified a fetus becoming a person and that it has been forbidden to abort once this has happened. Catholicism just doesnt hav e any exceptions and Islam does. Most religions agree that the foetus growing in the womb is a process of becoming a person, potential human, and accordingly teach that later abortions are morally worse than early abortions. The Reverend Donseel admitted that no one can determine with certainty the exact moment at which "ensoulment" occurs, but we must deal with the moral problems of aborting a foetus even if it has not taken place (Clark, 1969). This approach considers the idea of personal faith and consequences of actions over trying to clarify the moment of ensoulment which religions like Roman Catholic and Islamic evidently have to rely on because of the uncertainty of moment of ensoulment.

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Religion, the Laws and Practice Roman Catholic Even being one of the largest branches of Christianity cultural aspects, like religion, are ever changing some faster than others. Communities that are strongly religious are slower to adapt to the pressure the world bring because of the strength of their beliefs and practices. Such as in Northern Ireland, Catholics currently make up 38% of the population (Henley and Schott, 2002 p. 473-476), Ireland has deep-rooted Catholicism it is a part of their nationalism. Latin America is another country that has a major Roman Catholic population (CIA, 2012). For example Brazil has a Total population of 206 million with a supposed 74% of its population being Catholic (CIA, 2012). Including Brazil most Latin American Countries prohibit or severely restrict abortion, being home to about half the world's Roman Catholics, which are keeping wit Roman Catholic teachings even though laws governing access to abortion do not have to adhere to the Catholic Position. Law and ethics even though different disciplines are closely related and affect each other when looking into abortion. According to the Pope the legalization of abortions are, a most serious wound inflicted on society and its culture by the very people who ought to be societys promoters and defenders (John Paul II, 1995). However the civil law of many societies has given legal sanction to such claims even if the common religions do not believe in it there is the option in various societies. John Paul addressed this problem in his Encyclical Letter also: When ethical relativism prevails it changes democratic societies. The moral value of a democracy depends on conformity to the moral law, whose truths do not depend on changeable majority opinions (John Paul II, 1995). The idea of laws governing access to abortions having a connection to a countries supposed religious beliefs has caused problems n the past; most recently when Argentina agreed to allow abortions for rape victims (BBC, 2012). The high court unanimously approved the procedure for victims of rape, clarifying a 1922 law, which lead to controversy within the country due to having a high Roman Catholic population. Activists rejecting and supporting abortion demonstrated in front of the parliament (BBC, 2012). The head of Argentina's bishops conference, responded to the ruling having said, "there is nothing that justifies the elimination of an innocent
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life, not even the lamentable and sad case of rape," the AICA Catholic news service reported (Catholic News Agency, 2012). Argentina has some liberal social policies in the region; but debate on legalizing abortion has made little headway. Reports such as these shows the effect on behaviour the Roman Catholic religion has on its people within communities. The religion is greatly affecting the healthcare and society on a whole within Latin America the influence is unavoidable. Islamic In communities such as Iran where the laws, rules and regulations are rooted in Islamic teachings the Islamic jurisprudence plays an important role in finding proper solutions for controversies about vital issues such as abortion. Iran has attempted to combine principles of theocracy and religious law with the countries parliamentary democracy (IR Iran Parliament 2005). The head of the judiciary sent an official notification in 2004 to the national legal medicine organization, stating therapeutic abortion may be performed under 49 medical conditions (See appendix 2 for list of conditions) (IR Iran Parliament 2005). Also in 2004 the Islamic parliament established a bill regarding therapeutic abortion (Hedayat et al. 2006). Then in 2005 parliament and Islamic consultative approved abortion, accepting the official notification sent in 2004 (IR Iran Parliament 2005). The importance of this issue is partly because of the apparent differences that exist between the real conditions of the life in these communities, and the rules that are based on some jurisprudential principles (Asman, 2005). Even though married couples are allowed, Islam prohibits sex and contraception out of wedlock. So, each year there are many cases of maternal mortality because of illegal abortions in Iran (DeJong, 2005). There emphasizes a need to provide solutions to women who for different reasons wish to abort and at the same time enact laws that would not contradict Islamic principles. The WHO emphasizes its work in assisting governments, international agencies and nongovernmental organizations to plan and deliver maternal health services, including managing complications of unsafe abortion and providing high quality family planning services (WHO, 2003). The Therapeutic Abortion Act is a significant improvement regarding womens health in an y Islamic country, which is rooted in jurisprudential judgments, when considering the freedom of choice women have within the country.

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CONCLUSION/DISCUSSION
2 largest religions in the world The power within the church being predominately male can be linked to the rules and church regulations not having an emphasis on womens health, protection and control in the health area of abortion and all that relates to it. An absolute condemnation of abortion is an abstraction that cannot survive in the real world where pregnancy, birth, and raising children are difficult and dangerous prospects for women. As long as women bear children, women will be in situations where they sincerely believe that ending their pregnancy is the best of all possible options. Most religions agree that abortion is more permissible in the early stages of pregnancy than in the latter stages and that the economic and health interests of the mother generally outweigh whatever interests the foetus might have for being born. STRUCTURE OF THE CHURCH Church authorities have now come to terms with the fact that women are capable of heading academic faculties, running major corporations, ruling their countries as prime ministers or presidents. But such secular competence does not empower women to assume spiritual leadership in the Church. THE POPE ON ABORTION The acceptance of the infallibility of the Popes and the written word they pass on make societies and communities, that practice Catholicisms, more adhered to the rules of the church no matter the consequences not having an abortion triggers. However today in the 20th century with so many medical advances and predictive negative occurrences during pregnancy that abortion could help or prevent (e.g. ectopic pregnancy, pregnancy as a resultant of rape, etc.) it is claimed by many people that abortion should be regarded as human rights or at least legally permissible options if approved by the majority. RIGHT TO LIFE Overall it is impossible to decide if the actual lie of the mother or the potential life of the child matters more it all comes down to moral and ethical beliefs a person has chosen to follow. Double effect - An action that is good in itself and has two effects--an intended and otherwise good effect, and an unintended yet foreseen immoral effect - acceptable, provided there is a due proportion between the intended good and the permitted evil.

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OVERALL ISLAM There is flexibility in the Islamic religion because there are forms of tolerance with the various branches and less central control like the Popes teachings and rules related to abortion. Flexibility coincides well with evolving culture OVERALL there is disempowerment of women within both religions. As mentioned not being able to join the catholic preist... Also laws and jurisprudence in countries such as Islam, Iran, Iraq and the womens inability to... Reviewing both Islamic and Roman Catholic religious traditions we can find both mention the fact abortion might be treated as a sin and immoral.But in this day an age it seems to be more accepted or agreed on that abortion might be permitted. and partial acceptance of economic and societal changes.. ...makes issues such as abortion and contraception difficult in areas Religion Laws and Practices So it is understood abortion being illegal in the country and it being slow to change to the pressure of improving contraception and emphasizing pro choice to women who have unwanted pregnancy. This is one extreme example, when considering abortion; there are not always connections between a countrys government policies or laws and the main religious beliefs of the community.

Some people adhere very strictly to traditional expressions of Catholic beliefs and official rulings; others make their own decisions based on Christian principles and ethics and on their own conscience. Religions just like cultures and not fixed but ever changing and adapting to the new knowledge and obstacles society, the environment and technology brings. Therefore even if these are the basic beliefs of these 2 theologies now they werent the same in the past and may not be the same in coming year. Similarities and differences in beliefs and where morals and ideals are developed from can be noted; like both being monotheistic and the following of some form of written word. Considering religious principles a relationship between faith and health can easily be established and how evolving in all levels of culture and religion can greatly affect peoples choices related to abortion.

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Brockopp, J.E. (2003) Islamic Ethics of Life: Abortion, War and Euthanasia. USA: University of South Carolina. Pp 21-96 Catholics for Choice (2012) About Our Work Available At: http://www.catholicsforchoice.org/about/ourwork/default.asp. Last Accessed: April 9th 2012

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Michael C (1981). Sex: The Facts, The Acts, and Your Feelings. New York: Crown Books. Page 290. Oleszczuk, L. (2012) Many Catholics Led by Conscience, Not the Pope, on Issues of Abortion - Can a Pro-Choice Philosophy Be in 'Agreement' With Christianity? Christian Post. Available At: many-catholics-led-by-conscience-not-the-pope-onissues-of-abortion-66620. Last Accessed: April 9th 2012 Pope Paul VI (1968) Humanae Vitae (On the Regulation of Birth) - Encyclical Letter Of His Holiness, no 14. Available At: http://www.ewtn.com/library/ENCYC/P6HUMANA.HTM Last Accessed: March 17, 2012 Reardon, P. H. (2010). Abortion & the Mothers Life. Available At: http://www.catholic.net/index.php?option=dedestaca&id=177 Russonello, B & Stewart (BRS) (2007) Catholic Attitudes on Condoms in the Prevention of HIV and AIDS Seredi I. (1964) Codicis Iuris Canonici Fontes [translated]. Rome: Libreria Editrice Vaticana. Vol. 9 (552). Therapeutic Abortion Act. (2005). (No.2/85876) IR Iran Parliament. Tom C. Clark (1969) Religion, Morality, and Abortion: A Constitutional Appraisal. 2 Loyola of Los Angeles Law Review 1. Available at: http://digitalcommons.lmu.edu/llr/vol2/iss1/1. Last viewed: March 16th United Nations (2012) The Universal declaration of Human Rights. Available At: http://www.un.org/en/documents/udhr/ Last Accessed: March 18, 2012 Verloove-Vanhorick, S. (2006), Management of the neonate at the limits of viability: the Dutch viewpoint. BJOG: An International Journal of Obstetrics & Gynaecology, 113: pp.1316 Watt, H. (2008) Abortion. London: The Incorporated Catholic Truth Society and The Linacre Centre Wijngaards, J. (2007) Women leaders and the Catholic Church? London: Catholics for a Changing Church WHO (2003) World Health Organization, Safe Abortion: Technical and Policy Guidance for Health Systems, 7. Yari, K., Kazemi, E., Yarani, R., Tajehmiri, A. (2011) Islamic Bioethics for Foetus Abortion I Iran. American Journal of Scientific Research. 18, p118-121

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BIBLIOGRAPHY

Gill, R. (1995). A Textbook of Christian Ethics. 2nd ed. Scotland: TandT Clark Ltd. O'Brien, J. and Morello, S. (2011) Catholics for Choice The Truth about Catholics and Abortion. Washington D.C. Catholics United for the Faith (1997) Canonical Misconception: Pope Pius IX and The Churchs Teaching on Abortion. Catholics United for the Faith Inc. Steubenville, Ohio Dillon, M. (1996). Cultural Differences in the Abortion Discourse of the Catholic Church: Evidence from Four Countries. Sociology of Religion. 1 (57), p25-36. Grondelski, J.M. (2011) The Church and Abortion: A Catholic Dissent. Human Life Review Human Life Foundation, Inc. Perrett, R. W. (2000) Buddhism, Abortion and the Middle Way. Asian Philosophy, Vol. 10, No. 2 Harris, R. J. (2001) Religion, Values and Attitudes Toward Abortion. Journal for the Scientific Study of Religion 1985, 24 (2) pgs119- 236 Asman, O (2004) Abortion in Islamic countries - legal and religious aspects. Medicine and Law, 23, 1, pp. 73-89, CINAHL Plus with Full Text, EBSCOhost, viewed 20 February 2012. Peter Steinfels (2009) Roman Catholics War Over Abortion. The New York Times. Available At: http://www.nytimes.com/2009/05/09/us/09beliefs.html Linda J. Beckman and S. Marie Harvey (Eds.) The New Civil War: The Psychology, Culture and Politics of Abortion. Last viewed 20 February 2012. Tom C. Clark (1969) Religion, Morality, and Abortion: A Constitutional Appraisal. 2 Loyola of Los Angeles Law Review 1. Available at: http://digitalcommons.lmu.edu/llr/vol2/iss1/1. Last viewed: March 16th Demirel, S. (2011). Abortion from an Islamic Ethical Point of View. International Journal of Business and Social Science. 2 (1), p230-237. Arbor, A. (1999) The Islamic Ethics of Abortion in the Traditional Islamic Sources. The Muslim World. 89(2). P122-129

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APPENDICES
APPENDIX 1

Various Bible and CFD Verses: Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life. Cf. CDF, Donum vitae I,1. Before I formed you in the womb I knew you, and before you were born I consecrated you. Jerimiah 1:5; cf. Job 10:8-12; Psalms 22:10-11. My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth. Psalms 139:15. God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes.

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Valvular heart disease, function class III or IV heart failure, which are not reversible to function class II Non-coronary acute heart problem, function class III or IV failure, such as myocarditis and pericarditis Any history of dilated cardiomyopathy in previous pregnancies Marfan syndrome accompanied by ascending aorta, diameter >5 cm Eisenmenger syndrome Gestational fatty liver Oesophageal varices (grade III) History of bleeding from oesophageal varices after portal hypertension Uncontrollable autoimmune hepatitis Renal failure Hypertension (uncontrollable with permitted drugs in Gestation period) Hypercoagulability in which heparin administration may worsen the mothers existing life-threatening disease Any pulmonary diseases such as emphysema, fibrosis, kyphoscoliosis, diffuse bronchiectasis with pulmonary hypertension even in the mild form HIV infection that has entered the AIDS disease phase Uncontrollable active lupus with the involvement of a major organ Vasculites with the involvement of major organs All space-occupying lesions of the central nervous system in which beginning treatment causes danger to the foetus and not beginning treatment causes danger to the mother Phemphigus vulgaris, severe and generalised psoriasis and end-stage melanoma, which leads to serious fatal danger for the mother Epilepsy that is resistant to treatment, despite giving Multiple drugs

Osteogenesis imperfecta Osteochondrodysplasia Infantile osteopetrosis (malignant form) Bilateral renal agenesis Polycystic kidney (recessive form) Multicystic dysplastic kidneys Potters syndrome Congenital nephrotic syndrome (with hydrops) Chromosomal disorders leading to degenerative lesions and brain and kidney involvement Trisomy 8,13,16,18,3 Syndrome Severe bilateral hydronephrosis athalassaemia with hydropsis fetalis Homozygote thrombotic disorders Anencephaly Fetal hydrops Crie du Chat syndrome, Holoprosencephaly, Syringomyelia, Cranioschisis, Meningoencephalocele or hydroencephalocele, Thanatophoric dysplasia, Holoprosencephaly, Ichthyosis congenital neonatum Schizencephaly, Exencephalia

APPENDIX 2

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