It is said that the Bible remains silent on the issue of abortion, but both the Old and New Testaments can be sited supporting the morality of the issue, contrary to the Catholic views. This stance of the bible can be drawn based on the language used in the text and also the vernacular connotation certain Hebrew words. Also, the true meanings can be lost in translations of the original Hebrew word, misleading people of present times. Some citations, such as Mathew 26, counter arguments of pro-lifers.
             The official Catholic view is that when souls are to enter and exit the world, it is a matter for God, not man, and a fetus becomes a life with a soul at conception, when the egg and sperm cells join. Furthermore, catholics believe those who have abortions are murdering an innocent human life.
             The Old Testament, especially the book of Genesis, has many storys that talk about fetuses and give insight to the beliefs, starting from the beginning, in the story of Adam. God made Adam's body out of the earth. Later, the "man became a living soul" only after God "breathed into his nostrils the breath of life" (Genesis 2). This seems to state clearly that Adam's personhood started when he took his first breath. Following this reasoning, a newborn wouldn't become human until after it starts breathing, and an abortion would not terminate the life of a human person.
             In Genesis 25, Rebekah is pregnant with twins. In this story, the Hebrew word "banim" is used to refer to the fetuses. "Banim" almost always means a "newborns" or "infants," or "children." But the ancient Hebrews did not have a separate word to describe "fetuses", so they used the same word to describe fetuses that they also used to refer to children. English translations of the Bible use the term "children" here; this would more accurately be translated as "fetuses". This passage does not address the main question
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