Abortion is Wrong - It is a Murder and against God's Creation

ABORTION IS WRONG - It is against God's Creation - Ask for forgiveness If you have done it
Abortion is against God's creation- It is a Murder -Ask for Forgiveness If you have done it.

why abortions take place 

. 25.5% of women deciding to have an abortion want to postpone childbearing. 
• 21.3% of women cannot afford a baby. 
• 14.1% of women have a relationship issue or their partner does not want a child. 
• 12.2% of women are too young (their parents or others object to the pregnancy.) 
• 10.8% of women feel a child will disrupt their education or career. 
• 7.9% of women want no (more) children. 

• 3.3% of women have an abortion due to a risk to fetal health. 
• 2.8% of women have an abortion due to a risk to maternal health.

Genesis 9:6 ►"Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man. This is the recorded decree of God—not because human life of the murderer’s is cheap, but because human life (the victim’s) was precious. This word from God bears witness to the value and sanctity of human life. That is the context in which we should view the issue of abortion. As Christians, we must always come back to the Scriptures for our frame of reference and try to settle such questions as this on the basis of what the Word of God says—regardless of what our culture thinks and does about them.
I want to begin by focusing on the ►question of life in regards to the pre-born child. The position of secular writers on this question varies widely. Many say that the embryo is just “tissue,” that the woman can discard of at will. Some take the stand that a fetus is not to be regarded as a human being until it is actually born and that any arrest of its life before birth is not the taking of life. Many people would say the fetus is just becomes human life at the point it leaves the embryonic stage (at 7-8 weeks) to becoming a fetus (which by then has all of it’s parts—the only issue from that point on is that it needs to mature. Some say its human life when the fetus jumps within the womb or when the heartbeat can be detected. It seems, though, that very few secular writers would take the position that it is human from the point of conception unless they are strongly influenced by moral or religious considerations. 
When we come back to the Scriptures on the question of abortion, it is assumed in the Bible that human life is present in the fetus. It is like the argument about the existence of God—very little Scripture could be used to answer the philosophical claim that God doesn’t exist, because Scripture assumes that He does. This matter is much the same -- Scripture simply assumes that human life is present in the fetus and that it is there from the beginning.
Of the Bible passages that deal with this subject, a noteworthy one is Psalm 139, which refers unmistakably to the fetus before birth. Remember that this Psalm deals with a man’s search for his own identity. Let’s read at least the first half of this Psalm: NAU Psalm 139:1 ►O LORD, You have searched me and known me [Notice the use of personal pronouns all the way through]. 2 You know when I sit down and when I rise up; You understand my thought from afar. 3 ►You scrutinize my path and my lying down, And are intimately acquainted with all my ways. 4 Even before there is a word on my tongue, Behold, O LORD, You know it all. 5 ►You have enclosed me behind and before, And laid Your hand upon me. 6 Such knowledge is too wonderful for me; It is too high, I cannot attain to it.
This portrays the wonder of the psalmist at the incredible intimacy of the knowledge of God that even encompasses his thought life. He acknowledges that God knows him better than he knows himself, that he understands the inner workings of his being, the unconscious developments of his life, that he is far more aware of every intimate detail of our life than we are of ourselves. God’s knowledge 
of us is far beyond what we are able to know of ourselves this is a source of wonder to David.
Psalm 139:7 ►Where can I go from Your Spirit? Or where can I flee from Your presence? Here he’s facing the implications of this knowledge that there is no conceivable state of being in which a human can exist (before he is encompassed in the body, after he is in the body, before birth or after death, or within the whole of life) in which God does not know him, and that there is no escape from the being and presence of God.
►8 If I ascend to heaven, You are there; If I make my bed in Sheol, behold, You are there. 9 ►If I take the wings of the dawn, If I dwell in the remotest part of the sea, 10 Even there Your hand will lead me, And Your right hand will lay hold of me. 11 ►If I say, "Surely the darkness will overwhelm me, And the light around me will be night," 12 Even the darkness is not dark to You, And the night is as bright as the day. Darkness and light are alike to You.
Then he comes to an actual description of his embryonic state: NAU Psalm 139:13 ►For You formed my inward parts; You wove me in my mother’s womb. From the very beginning God forms and begins to weave the fetus. The least we can draw out of this text is that the formation of the life of a person in the womb is the work of God, and it is not merely a mechanical process but a work on the analogy of weaving or knitting: The life of the unborn is the knitting of God, and what he is knitting is a human being in his own image, unlike any other creature in the universe. 
Knitting and weaving is found often in the Bible. I recently saw a talk by Dr. David Menton who served at Mayo and then as a professor of anatomy at Washington School of Medicine. He’s now at Brown University. He was explaining Histology (study of the microscopic structure of animal and plant tissues) Hystos—fabric, tissue, knitting. When started to look at the body in a microscope, they were amazed to learn that it’s woven—that everywhere they look, they see weaving. Our skin is made up of calogen fibers that are very tough. They are so strong, they are stronger than steel for the same cross-sectional diameter but less elastic than steel—but yet look—it’s stretchy—how is that possible? 
It’s possible because of the knitting—the way they are woven together. You weave one way, it’s not stretchy. That’s the kind of architecture we have in the eyeball so it doesn’t change shape. You weave another way—like a double-knit suit, it can be stretchy. The Lord knows that!
The psalmist is impressed by the wonder of this:14 ►I will give thanks to You, for I am fearfully and wonderfully made; Wonderful are Your works, And my soul knows it very well. 15 ►My frame was not hidden from You, When I was made in secret, And skillfully wrought in the depths of the earth 
This doesn’t mean that fetal growth takes place underground. It’s really a poetic phrase that expresses something of the mystery of life. It pictures something that is hidden and therefore difficult to discover. While his life was at this stage, where it is difficult to understand or even investigate, God’s understanding of the psalmist’s being and identity was clear. Notice that there is no change in the personal pronoun: it is still "I" and "me" describing the fetal state, just as it is when he is speaking about himself as a grown person A person is someone known by God—who has a soul. God is looking on as the baby is developing in the womb. Our personhood was known to God before the world was formed. 
16 ►Your eyes have seen my unformed substance; That is clearly the embryo And in Your book were all written The days that were ordained for me, When as yet there was not one of them. The language here attempts to convey the fact that there is no conceivable state of the human being that does not involve identity before God. This is strong evidence that, in God’s view (and He ought to know), the fetus is a form of human life even in its undeveloped state. Here David wrote of God’s relationship with Him while he was growing and developing before birth. This passage is not talking about mere protoplasm but about a baby who God had a relationship with. God was caring for David in the womb. 
NAU Job 31:13 "►If I have despised the claim of my male or female slaves when they filed a complaint against me, 14 what then could I do when God arises? And when He calls me to account, what will I answer Him? 15 "►Did not He who made me in the womb make him, and the same one fashion us in the womb? Verse 15 gives the reason why Job would be without excuse if he treated his servant as less than a human equal. The issue isn’t really that one may have been born free and the other born in slavery. The issue goes back before birth. When Job and his servants were being fashioned in the womb the key person at work was God -- the same God, shaping both the fetus-Job and the fetus of his servants. It is irrelevant that Job’s mother was probably a freedwoman and the mother of the servant was probably a bondwoman. Why? Because mothers are not the main nurturers and fashioners during the time of gestation -- God is, the same God for both slave and free. That’s the premise of Job’s argument.
So both Psalm 139 and Job 31 emphasize God as the primary workman -- nurturer, fashioner, knitter, Creator -- in this time of gestation. Why is that important? It’s important because God is the only One who can create personhood. Mothers and fathers can contribute some impersonal egg and some impersonal sperm, but only God creates independent personhood. So when the Scripture emphasizes that God is the main nurturer and shaper in the womb, it is stressing that what is happening in the womb is the unique work of God, namely, the making of a person. From the Biblical point of view gestation is the unique work of God fashioning personhood.
We can argue till doomsday about when this little being becomes "a whole person." That argument will probably never be settled. But this we can say, I think, with great confidence: what is happening in the womb is a unique person-forming work of God, and only God knows how deeply and mysteriously the creation of personhood is woven into the making of a body. And therefore it is arbitrary and unwarranted to assume that at some point in the knitting together of this person its destruction is not an assault on the prerogatives of God the Creator. Let me say that again positively: the destruction of conceived human life -- whether embryonic, fetal, or viable -- is an assault on the unique person-forming work of God.
And therefore to the degree that we recognize even in fallen personhood a unique value, because of its potential to

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