Thread by @scott_m_coley

Because the courts offer the most eligible path to outlawing abortion, and because it takes years for cases to make their way to the Supreme Court, it’s plausible to suppose that abortion isn’t going to be outlawed in the next few years—not before 2030, let’s say.

So, between now and 2030 (at least), regardless of which political leaders we elect and which judges they appoint, abortion will be legal in the United States. (Incidentally, even if Roe v. Wade were overturned—which is objectively unlikely to happen for jurisprudential reasons,

but certainly won’t happen in the next few years—we’d revert to a pre-Roe situation where states decide the legality of abortion within their respective jurisdictions.

So as far as the judiciary is concerned, the best case scenario is most likely a conservative SCOTUS that permits states to reduce access to abortion providers via regulations, e.g. admitting privileges, making abortion marginally more difficult to access but not illegal.)

Some women who contemplate an abortion in the next decade might do so for reasons of economic hardship, in situations where the decisive factor in their thinking is affordable access to basic needs like housing, healthcare, food, etc.

In other words, in at least some cases, there’s a relationship between economics and abortion. So we can prevent some abortions in the next decade by implementing economic policies that promote secure access to housing, food and healthcare.

And to the extent that Christians vote against such policies, we are failing to do everything we can, politically, to protect the lives of unborn children who wouldn’t have been aborted in a more pro-life and pro-family economic climate.

Some Christians will be skeptical of this reasoning. For instance, you might think that fewer abortions will happen in the long run if judges allow states to regulate abortion clinics out of business or, eventually, overturn Roe v. Wade.

It may be true that fewer abortions will happen overall with ideologically conservative judges. But it’s important to notice that the goalpost has now shifted. We’re no longer talking about doing everything we can, politically, to defend the unborn.

Now we’re ignoring the abortions that we could prevent over the next ten years via a holistic approach to policy aimed at protecting vulnerable people in general, including the unborn, and talking instead about the overall number of abortions.

In other words, we’re thinking along purely consequentialist lines, based on the principle that we should do whatever saves the most lives. As for the specific principle that we should always do whatever saves the most lives (unborn or otherwise), consider the following.

Imagine you’re a surgeon responsible for five patients who need a vital organ transplant—heart, kidney, liver, lung and lung, respectively. As it happens, all five patients have the same blood type and they’re all roughly the same height and weight.

If you knew for certain that you could save all five of your patients by harvesting the vital organs of a single healthy person, should you do it? Of course not.

You wouldn’t butcher one person to save five others; so it must be false that you should always do whatever you can to save the most lives.

Thus you’d need a different principle to justify voting for policies that occasion more economic hardship—leading to preventable abortions in the short term—purely for the sake of (possibly) reducing the overall number of abortions in the long term.

So even if your objective is to do the most you possibly can, politically, to protect the unborn, the choice isn’t as straightforward as a lot of Christians make it out to be.

I don’t presume to know how other Christians ought to vote. It’s complicated and messy.

As believers, protecting the vulnerable should be our highest political objective, and there are none more vulnerable than the unborn.

This dilemma is both of our own making and totally unsurprising. It is of our own making because it is a product of the religious right’s fragmented conception of justice.

And it is unsurprising because God doesn’t generally allow his people to select which sacred obligations to honor and which to casually ignore—particularly when we attempt to honor those that cost nothing and ignore those that threaten our material security and social standing.

So, my fellow pro-lifer, I respect and share your pro-life position; but if you’re not the least bit conflicted about which political party best represents your values, it’s possible that you’re not pro-life enough.

Whichever way you decide to vote, I hope you won’t be swayed by the celebrity culture warriors who led white American evangelicals to the gilded political prison in which we now find ourselves—

in which we are forced to choose between the party that promises to protect all but the most vulnerable and the party that promises to protect only the most vulnerable.

I don’t know what to say about this November. But I know that we should be wary of anyone with the audacity to tell us that it’s obvious how Christians should vote.

The path out of our current political wasteland is paved with integrity—which is to say, a pro-life position that is integrated around justice for all, born and unborn alike.