The Power of a Personal Testimony: Lessons from the abortion debate

One of the most controversial topics of our time – abortion – is being debated again in Singapore.

After Dr Amy Khor discussed the topic in Parliament, several letters have been written to the Straits Times forum on the topic. Many of these letters raised highly sophisticated and well-reasoned arguments, using statistics and law to support their reasoning. 

However, one letter stood out from among the rest. 

Dr John Hui shared a simple, straightforward and personal story in "Give women more time, support and choices" (28 November 2013):

WHEN a woman presents with an unplanned pregnancy, her decision on whether or not to abort the baby often hinges on the support she has around her. The greater the support that she is assured of to bring the child to term and beyond, the more likely she will keep her baby.

As a family physician, I remember a woman who once asked for a referral to terminate her pregnancy. She already had a few other children and found it difficult to make ends meet. It was fortunate that her husband came along with her. We spent some time discussing the implications of abortion and the alternatives available.

They returned a few days later. The woman smiled as her husband told me he had decided to fully support her decision to keep the baby.

Some time later, they came back to see me with their young child. I can never forget what the man said to me that day: "Doctor, see this little boy? He is the one you helped us save. We can't imagine what life would be like without him. Thank you so much for your advice!"

Interestingly, in more than 20 years of practice, not one of my patients who made the choice to keep her baby after counselling ever came back to tell me she regretted her decision.

Women need to be provided with ample information about the medical and emotional aspects of abortion, as well as the alternatives available, for their decision to be an informed one.

A "cooling-off" period of 48 hours between the counselling session and the procedure is grossly insufficient. A woman or a couple should be given at least one to two weeks to weigh their options so that the choice they ultimately make is as well considered as possible.

One of the most painfully poignant moments in my life took place when I came across a woman with an infertility problem who tearfully said: "Doc, I had an abortion when I was younger. And I think I might have aborted the only baby my womb would ever bear."

I wish no woman would ever have to go through such pain. Women are special, and they deserve a lot better.

This powerful letter brought to mind the importance of personal testimonies in our faith.

The Power of a Personal Testimony

We have all heard of the Great Commission. Jesus commanded His disciples to "go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you." (Matthew 28:19-20)

But what did these poor, uneducated fishermen say when they preached the Gospel to others? 

They told others about what they had seen and heard about Jesus Christ. They literally bore witness to the Gospel. At Pentecost, Peter preached that "God has raised this Jesus to life, and we are all witnesses of the fact" (Acts 2:32). 

When ordered not to preach in Jesus' name, Peter and the apostles firmly refused, saying:

"We must obey God rather than men! The God of our fathers raised Jesus from the dead - whom you had killed by hanging Him on a tree. God exalted Him to His own right hand as Prince and Saviour that He might give repentance and forgiveness of sins to Israel. We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey Him." (Acts 5:29-32)

Likewise, Paul's testimony was personal:

For what I received I passed on to you as of first importance:

that Christ died for our sins according to the Scriptures,
that He was buried,
that He was raised on the third day according to the Scriptures,
and that He appeared to Peter,
and then to the Twelve.
After that, He appeared to more than five hundred of the brothers at the same time,
most of whom are still living, though some have fallen asleep.
Then He appeared to James,
then to all the apostles,
and last of all He appeared to me also,
as to one abnormally born.

For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace to me was not without effect. No, I worked harder than all of them - yet not I, but the grace of God that was with me. Whether, then, it was I or they, this is what we preach, and this is what you believed. (1 Corinthians 15:3-11)

Even the Gospel of Luke is Luke's personal effort to write an orderly account of things he had investigated. Luke wrote in Luke 1:3-4, "since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught."

Nevertheless, care must be taken not to over-emphasise personal testimonies at the expense of theology and Scripture. In fact, Peter's sermon at Pentecost quoted from the prophet Joel and King David, explaining the fulfilment of God's prophecies in Christ. Likewise, Paul's Epistles are full of didactic teaching, expounding on Scripture. 

The point is that both are important. And the danger is when we exclusively emphasise one at the expense of the other.

Lessons from the abortion debate

Consider once again the impact of Dr John Hui's heartfelt sharing based on his personal experience with his patients, and then concluding on abortion, "I wish no woman would ever have to go through such pain. Women are special, and they deserve a lot better."

It cuts right to the heart.

So when you say, "Jesus loves us and died for our sins", what witness do you bear? What is your testimony? What has Jesus done in your life?

David Wilkerson - A Call to Anguish

The Resilience and Faith of Christians in Oppressive North Korea

North Korea is one of the most oppressive countries towards Christians. Charisma News reports in "North Korea Executes 80 for Owning Bible, Watching TV" (12 November 2013):

North Korea has executed 80 people by firing squad for minor misdemeanors, the South Korean newspaper, JoongAng Ilbo reported.

The misdemeanors include things like watching television programs from South Korea or possessing a Bible.

The story says the coordinated executions were held in seven cities earlier this month. In one place, the local government gathered up 10,000 people, including children, and forced them to watch. 

Relatives and friends of the victims were also reportedly sent to prison camps.

Yet the North Korean Christians show amazing resilience and faith. According to another Charisma News report, "Why Persecuted North Koreans Are Praying for the American Church" (29 October 2013):

Rev. Eric Foley, CEO of Seoul USA, says instead of praying for members of the North Korean underground church, Americans should pray with them.

“They don’t ask God to deliver them from persecution," he explains. "They pray they’ll remain strong and faithful in the midst of their suffering.”

Foley says Americans may be surprised to learn North Korean Christians often pray for people of the U.S. and South Korea.

“They pray for us because they feel we are persecuted by our prosperity and it distances us from God," he says. "They pray that we will remain faithful to the Lord.”

It is in this that they most resemble the early church. Consider how Peter and the apostles responded when they were persecuted for preaching the Gospel:

[The Sanhedrin] called the apostles in and had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go.

The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ. (Acts 5:40-42)

The conduct of the North Korean Christians should put the church in comfortable Singapore to shame.

God and Caesar: Has Caesar crossed a line in the Faith Community Baptist Church adultery case?

The Separation of Church and State is a concept rooted in Christianity. It is based on the teachings of Jesus Christ:

Render therefore unto Caesar the things which are Caesar's;
and unto God the things that are God's.
(Matthew 22:21, KJV)

There are Two Kingdoms which God has ordained: the Kingdom of God and the Kingdom of "Caesar", or the World. Martin Luther laid down a general theory of secular government in his treatise, "Secular Authority: To what extent it should be obeyed", which was published in 1523.

Among the important implications that flow from this are freedom of religion and the non-interference of secular government with spiritual matters.

Institutional autonomy of the Church
Freedom of religion and the non-interference of secular government with spiritual matters mandate that secular government should respect the autonomy of the Church.

The Catholic Church has since embraced a model which separates Church and State, and in its Note on the Catholic Church’s freedom and institutional autonomy, laid down one of the most articulate expositions on the autonomy of the Church:

1. The distinction between the Church and the political community

The Church recognizes the distinction between the Church and the political community, each of which has distinct ends; the Church is in no way confused with the political community and is not bound to any political system...

This distinction is based on the words of the Lord Jesus (Christ): "Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s" (Mt 22:21). In their own areas, the political community and the Church are independent of each other and autonomous. When it is a question of areas which have both temporal and spiritual ends, such as marriage or the education of children, the Church is of the view that the civil power should exercise its authority while making sure not to damage the spiritual good of the faithful. The Church and the political community, however, cannot ignore one another; from different points of view they are at the service of the same people. They exercise this service all the more effectively for the good of all the more they strive for healthy mutual cooperation, as the Second Vatican Council expressed it (cf. Gaudium et spes, n. 76).

The distinction between the Church and the political community is ensured by respecting their reciprocal autonomy, which conditions their mutual freedom. The limits of this freedom are, for the State, to refrain from adopting measures which could do harm to the eternal salvation of the faithful, and, for the Church, to respect the public order of the State.

Therefore, the Church must be free from state interference in its internal affairs, including the "choice and formation of her co-workers and of the clergy", the "exercise of her Magisterium" and "pastoral care":

2. Freedom with respect to the State

The Church claims no privilege but asks that her freedom to carry out her mission in a pluralist society be fully respected and protected. The Church received this mission and this freedom from Jesus Christ, not from the State. The civil power should thus respect and protect the freedom and autonomy of the Church and in no way prevent her from fully carrying out her mission, which consists in leading the faithful, by her teaching, sacraments, prayers and laws, to their eternal end.

The Church’s freedom should be recognized by the civil power with regard to all that concerns her mission, whether it is a matter of the institutional organization of the Church (choice and formation of her co-workers and of the clergy, choice of bishops, internal communication between the Holy See, the bishops and faithful, the founding and governing of institutes of religious life, the publication and distribution of written texts, the possession and administration of temporal goods …), or the fulfilment of her mission towards the faithful (especially by the exercise of her Magisterium, the celebration of public worship, the administration of the sacraments and pastoral care).

Separation of Church and State under the Singapore Constitution
Is the Separation of Church and State found in the Singapore Constitution?
 
The secular nature of the Singapore Constitution is implied by the fact that the State does not discriminate between citizens on the basis of religion (Article 12(2)). In contrast with the Malaysian Federal Constitution, which declares that "Islam is the religion of the Federation" (Article 3(1)), Singapore does not declare any religion to be the "official religion". In fact, the Constitutional Commission of 1966, led by then-Chief Justice Wee Chong Jin, referred to Singapore as a "democratic secular state" in which it would be inappropriate to "[single] out a particular religion for special treatment".

However, the Singapore State is not anti-religious, since religious freedom is protected as a fundamental right under Article 15 of the Constitution. The government also places a very strong emphasis on the importance of religious harmony.

Institutional autonomy of religious groups, including churches, is guaranteed under the Singapore Constitution. Article 15(3)(a) guarantees the right to every religious group "to manage its own religious affairs", subject to "any general law relating to public order, public health or morality":

Freedom of religion 

15.—...

(3)  Every religious group has the right —

(a) to manage its own religious affairs; 

...

(4)  This Article does not authorise any act contrary to any general law relating to public order, public health or morality.

Further, in order to preserve the autonomy of religious groups, an express exemption from the right to equal protection of the laws is provided for under Article 12(3)(a), by allowing "any provision or practice restricting office or employment connected with the affairs of any religion, or of an institution managed by a group professing any religion, to persons professing that religion." Hence, for example, a church may choose to employ only Christians, even though this essentially discriminates against non-Christians on the basis of religion.

Faith Community Baptist Church Adultery Case

The Faith Community Baptist Church (FCBC) case involved a woman in her late 30s who was a member and also employed as a worker in the church. She handled administrative and coordination work for the church, and was involved in the Marriage Preparation Course. She had an extra-marital relationship with a fellow colleague and became pregnant. 

She refused to confess and repent, to cease her sexual misconduct, and to come under the discipline of the pastors to assist her throughout the term of her pregnancy thereafter. The church fired her from her job on the basis of her adultery.

The woman complained to the Ministry of Manpower (MOM), which directed the church to pay her about $7,000, including maternity benefits. The church refused, on the basis that its employees and members were expected to adhere to certain moral standards.

Eventually, the church compensated the woman, but made it clear to the ministry that it will not concede that the dismissal was unjust. According to Pastor Lawrence Khong, "We are a church. If we concede that the dismissal was unjust, it means we are condoning adultery and it will weaken our moral and spiritual authority in the organisation."

Has Caesar crossed a line in the Faith Community Baptist Church adultery case?

Has the Singapore government crossed a line here by ordering FCBC to compensate the woman it fired for adultery?

The answer is yes.

Church discipline is an important part of the church's mission. A church which is dedicated to the consistent preaching of God's Word must exercise church discipline to preserve the purity of the Gospel message.

Since the Bible is clear that adultery is sin (John 8:1-11; 1 Corinthians 6:9), the church was correct to have called upon her to confess and repent from her sins. It was when she remained unrepentant that the church sacked her from her job. FCBC's actions are entirely justified on the basis of the Bible.

In such matters, the church must be free from state interference in its internal affairs, including the "choice and formation of her co-workers" and "pastoral care", as discussed earlier. MOM had overstepped the limits of its secular authority.

In early October, FCBC petitioned the Singapore Courts for judicial review of MOM's order, arguing on the basis of Article 15(3)(a) of the Singapore Constitution that FCBC has the right "to manage its own religious affairs".

Senior Pastor Lawrence Khong made the following statement on his Facebook page:

Further to my statement of 26 August 2013 (officially announced through Faith Community Baptist Church’s (FCBC) corporate website and various electronic platforms), after much deliberation, FCBC has appealed to the Supreme Court with respect to Minister's decision ordering the Church to pay the requisite compensation as reported in the media.

FCBC has always been respectful of the governmental authorities. We are constantly praying for and interacting with them as they lead the nation. This continues to be so. The fact that we have paid the compensation amount as ordered after consideration bears testament to our stand.

Having said that, whilst we respect the authorities and believe that they have been established by God over us, in light of Minister's decision, we are concerned about any far-reaching repercussions this decision has on FCBC as a church or for that matter all religious organisations, in our continuous attempts to uphold the values of our faith as we lead and watch over our flock.

Specifically, we sincerely hope that the Courts can give guidance on where we stand with reference to the constitutional rights of religious bodies in the management of their religious affairs, which we believe include the hiring and dismissal of staff, the moral standards expected of staff at a level that reflects the ethos and values of the organisation. We also hope to stand guided in terms of understanding the process involved in any dismissal scenario, should a similar incident unfortunately happen again.

We are mindful of the gravity of this application, and we recognise any outcome may have a bearing beyond our own organisation and affect the religious community at large - Christian or otherwise. We therefore trust and pray that the Courts will be able to help us move forward as an organisation that seeks to uphold the values of God - yet coexisting with all in our secular society that thrives on democracy and religious freedom.

Continue to pray for the church, the government and religious freedom in Singapore.

Church Discipline and the Faith Community Baptist Church Adultery Case

Church discipline is a difficult issue which is rarely, if ever, discussed in church. It is often unpleasant and deeply saddening.

But it exists, and the Bible teaches it. A church which is dedicated to the consistent preaching of God's Word must exercise church discipline to preserve the purity of the Gospel message.

Church Discipline

Church discipline was part of Jesus' teaching. Jesus taught His disciples how they should deal with fellow believers who sin against them. In Matthew 18:15-17, Jesus said:

"If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector."

Here, Jesus was teaching His disciples to deal patiently with those who sin, first by speaking to the person privately, then by getting a few more fellow believers, and finally handing the matter to the church. If the person did not listen, then they were to treat that person like "a pagan or a tax collector". This is known as excommunication.

However, though Jesus told His disciples to treat the brother who sins like "a pagan or a tax collector", Jesus Himself loved sinners and tax collectors (Matthew 9:9-13). Excommunication is not meant to destroy the person who is in sin.

Wayne Grudem explains the purposes of church discipline in Systematic Theology:

1. Restoration and reconciliation of the believer who is going astray
2. To keep the sin from spreading to others
3. To protect the purity of the church and the honour of Christ

In Paul's first Epistle to the Corinthians, we read of one instance of church discipline. There was a case of sexual immorality within the Corinthian church, where a man was sleeping with his father's wife. The Corinthian church was in fact "proud" of it. Paul rebuked them harshly in 1 Corinthians 5:1-5:

It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father's wife. And you are proud! Shouldn't you rather have been filled with grief and have put out of your fellowship the man who did this? Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.

Paul instructed them, "Expel the wicked man from among you" (1 Corinthians 5:13). Paul himself exercised church discipline on Hymenaeus and Alexander, whom he "handed over to Satan to be taught not to blaspheme" (1 Timothy 1:20).

Those who teach will be judged more strictly (James 3:1). In fact, "[those] who sin are to be rebuked publicly, so that the others may take warning" (1 Timothy 5:20).

Faith Community Baptist Church Adultery Case

 

Faith Community Baptist Church (FCBC) gripped the Singapore headlines recently. 

A woman in her late 30s was a member who was also employed as a worker in the church. She handled administrative and coordination work for the church, and was involved in the Marriage Preparation Course. 

She was married, and she had a relationship with a fellow colleague even though her divorce proceedings were not final. The church's suspicions about the relationship were confirmed when she became pregnant. According to Senior Pastor Lawrence Khong on his Facebook page, eight sessions of counselling were held. However:

Even after explaining to her why her relationship was wrong and unacceptable - based on the context and culture of the Church, as well as in the eyes of the Lord, she continued the relationship with the ex-colleague who himself was dismissed four months earlier in a separate case of misconduct involving a breach of confidentiality while working as a staff of FCBC.

She refused to confess and repent, to cease her sexual misconduct, and to come under the discipline of the pastors to assist her throughout the term of her pregnancy thereafter. The church fired her from her job on the basis of her adultery. She was about seven months pregnant when she was sacked. Nevertheless, Khong explained that while the church "could not offer her severance pay as she was being terminated on just grounds, [they church] encouraged her to apply for the LoveSingapore fund, knowing she would need financial assistance and emotional support".

The woman complained to the Ministry of Manpower, which directed the church to pay her about $7,000, including maternity benefits. The church refused, on the basis that its employees and members were expected to adhere to certain moral standards.

Eventually, the church compensated the woman, but made it clear to the ministry that it will not concede that the dismissal was unjust. According to Pastor Lawrence Khong, "We are a church. If we concede that the dismissal was unjust, it means we are condoning adultery and it will weaken our moral and spiritual authority in the organisation."

Was Faith Community Baptist Church right? 

The FCBC case was a case of church discipline. The Bible is clear that adultery is sin (John 8:1-11; 1 Corinthians 6:9). The church was correct to have called upon her to confess and repent from her sins. It was when she remained unrepentant that the church sacked her from her job. 

On the basis of these facts, FCBC's actions are entirely justified.

What should parents do for their children in a digital age?

Parents have both physical and spiritual roles to fulfil in the lives of their children. Parents should be actively involved in providing for the physical and spiritual needs of children. This is why the Bible places such great emphasis on the role of parents in children's education.

The Book of Proverbs writes:

Train a child in the way he should go,
and when he is old he will not turn from it.
(Proverbs 22:6)

The principle is clear. However, the way we apply this principle must be adapted to the circumstances.

In a digital like ours, there are many perils on the internet which endanger our children. James Poh Ching Ping wrote in a letter to TODAY, "Internet, sex addiction deserves attention, too" (7 November 2013):

... I hope more attention can be paid to Internet Addiction Disorder.

Singapore has one of the highest computer and Internet penetration rates in Asia. Many are introduced to the Internet at home and in school at a very young age and they are exposed to gadgets and popular computer games almost every day.

This is no longer a trivial matter as we see children becoming addicted to computer games. It affects not just one person, but also the family and others around the addict.

In China, where nearly 20 per cent of adolescents are said to be suffering from Internet Addiction Disorder, they have started camps for such teens. Those suffering from severe computer addiction may display symptoms such as mood swings when they do not have access to a computer or the Internet, the tendency to sleep little, skip meals or have a poor diet, little motivation to interact with others, and so on.

I hope more can be done to help this group in Singapore.

In response, Parenting Specialist Agnes Goh from Focus on the Family Singapore advised in "Parents must guide children to be discerning users of digital media" (8 November 2013):

With reference to the letter (“Internet, sex addiction deserves attention, too”, Nov 7), the truth of the matter is that, with an increasing “high-tech, low-touch” society, it is possible that our children can become experts in navigating social networking sites and text messaging but are ill-equipped in face-to-face interactions.

We must recognise that we are unable to completely protect our tech-savvy children from unsuitable images that are widely available in the digital era. More importantly, we must equip them to separate the treasure from the trash.

First, let’s make time to explore the natural world with our children. The issue is not just what children are watching and listening to. It is also what they are missing out on while watching or listening to media.

Expose them to different outdoor activities and hobbies and get involved with them. In fact, having a loving relationship with our children is one of the best ways to teach them about having healthy relationships with others.

Second, let’s take up the mantle to give our children a healthy view of sex, love and relationships. This is a hard topic for some parents to broach with their children. However, if they do not hear it from you, they will hear it from a multitude of sources that may not have their best interests at heart.

The Ministry of Social and Family Development’s FamilyMatters@Community and the Health Promotion Board offer a variety of programmes and resources aimed at helping parents talk to their children about sex. As parents, we can be equipped with the skills to engage our children, and be empowered to coach them.

Finally, we need to draw age-appropriate boundaries and limits on media usage for our children and, at the same time, teach them values and principles. These will undergird knowledge and behaviour so that when they are older, they can make wise decisions.

By being involved parents who actively engage in our children’s lives, including how they use the media, we can teach them to be discerning individuals.

This is good advice.

Godly values and good skills are some of the greatest gifts that parents can impart to their children in any age.

This is Discipleship

The National Council of Churches of Singapore on Abortion

Abortion, for reasons other than to save the life of the mother, has been legal in Singapore for more than 40 years. Under the Termination of Pregnancy Act, abortion is allowed for any reason whatsoever up to 24 weeks of the pregnancy. Thereafter, abortion is only allowed if it is "immediately necessary to save the life or to prevent grave permanent injury to the physical or mental health of the pregnant woman". There are approximately 12,000 abortions per year. This means that one in four babies is killed before birth.

In Singapore, the National Council of Churches of Singapore (NCCS) is an association of churches and Christian organisations. One of its objects is "to form Christian public opinion and to bring it to bear on the moral, social, national and international issues of the day, particularly those which may affect the life and welfare of the people of Singapore."

To date, the NCCS has not made a statement directly and specifically condemning the practice of abortion in Singapore. However, the NCCS has condemned abortion in other statements, and also made statements which have an impact on perspectives toward abortion.

The National Council of Churches of Singapore on Abortion

There are two important questions we need to ask when approaching the topic of abortion. Philosopher and theologian William Lane Craig, who is one of the leading apologists of our time, phrased the two important questions as follows:

1. Do human beings possess intrinsic moral value?  
2. Is the developing foetus a human being?

Firstly, the NCCS has affirmed that human beings possess intrinsic value, or "inherent value". In its statement on Euthanasia, the NCCS declared the sanctity of human life and condemned the intentional killing of innocent human beings as follows:

1. Sanctity of Human Life. The NCCS maintains that human life is a gift from God the Creator. God alone, from whom all life derives, has the authority in matters of life and death. The human being, created in the image of God, must be accorded with dignity and value. Human life is precious, and therefore should always be protected. This principle also maintains that human life has an inherent value, not just a conditional one. The life of a patient suffering from a chronic or terminal illness is as valuable as that of a healthy individual.

2. Respect for Human Life. The sixth commandment of the Decalogue, which prohibits murder, maintains that human life is sacred and must therefore be respected... This principle is enshrined in law in the form of the absolute prohibition on the intentional killing of innocent human beings... it prohibits the termination of the life of a human being either by an act of commission or omission...

Secondly, the NCCS has also affirmed on the basis of Scripture, science and philosophy that the developing foetus is a human being. In another statement on Human Stem Cell Research, the NCCS explained:

1. Although the Bible does not answer this question directly, the overall thrust of its testimony is that God is the Author and Creator of life and that the beginning of human life cannot be reduced to merely a biological process.  God is involved.  Every human being is part of the divine plan and the result of divine agency.  We affirm with the Bible that from its earliest beginning, the human person is valued by God and stands in relation to him.

2. The doctrine of the Incarnation tells us that the Second Person of the Trinity was incarnated in human flesh at conception.  At conception, the zygote is already the incarnation of the Eternal Son of God, thereby giving credence to the view that human life begins at conception.

3. The Bible and Christian tradition also make it very clear that the embryo or fetus is a human being - and because it is a human being, it is also a bearer of God's image.  The Bible does not make a distinction between a 'human being' and a 'person' in the sense that it is possible for a being to be human but not a person.  The human being is a person.

4. Both science and philosophy may be said to support his view of the human being. From the standpoint of science, the zygote is already endowed with its own genetic code, and its human nature.  We affirm that the embryo from conception is already a human person and are not persuaded that it undergoes any metaphysical change from the fourteenth day that renders a non-human pre-embryo into a human embryo.  From a philosophical standpoint, it must be argued that the zygote of human percentage cannot articulate itself into another animal.  This is because the zygote of human percentage is already a human being sharing in the nature of its parents.

The NCCS has also said that "because human life begins at conception, and the human embryo, regardless of its age, is worthy of the respect and dignity accorded to all human beings", reiterating the point elsewhere.

Therefore, the NCCS has condemned the practice of abortion, declaring that "[because] the embryo or fetus is a human being, made in the image of God, its destruction is tantamount to the killing of innocent lives." Hence, "[we] cannot countenance the destruction of a fetus even in the context of legalised elective abortion".

Time to bring this injustice to an end

Although the NCCS has not made a statement directly and specifically condemning the practice of abortion in Singapore, the NCCS has done so in its other statements on other issues. The NCCS declared the sanctity of human life and condemned the destruction of human foetuses as tantamount to the killing of innocent lives.

Christians and churches in Singapore should bemoan the the killing of 12,000 innocent lives every year by abortion, and pray and work to bring this injustice to an end.