The midwives did not go to Pharoah and say how about if babies born on Monday, Wednesday or Friday be killed but, the other days they can't be and try to legislate the situation to save some. They just defied the law because it was immoral. It went against Do Not Murder. There are incremental laws we could make that would not do this. Dr Charles Rice has written a book on this.Me: Below is what I posted in response, with links to sources added here for clarity.
I enjoyed your application of philosophical views to the Bible but, what you and other pro-lifers do is try to out think the basics, right and wrong. God talks quite a bit about man doing right in his own eyes. God gave us the command of do not murder, it is that simple. Legislation that is crafted with this principle, the oldest precedent in mind would be based on a moral principle that is solid. When we try to do evil that some good may come, the Bible tells us that does not happen and we face unintended consequences of that legislation.
Also I personally don't find combining my Biblical theology with pagan philosophy very satisfying, the Bible is not to be interpreted in light of Aristotle or any other pagan Greek philosopher.
I reject your premise that incrementalists are regulating child-killing. We are doing no such thing. The federal courts, not pro-life lawmakers, decided that no unborn child has a right to life and can be killed for any reason whatsoever. Activist judges are the ones ultimately regulating both child-killing and those measures designed to restrain it.
And herein lies a major problem with your previous post: In the guise of moral purity, you fail to take into account the role of the federal courts in abortion policy. No doubt, you and I agree Roe v. Wade is unjust. It is also (for now) the law of the land. Legislators, however strong their pro-life convictions, cannot overturn that law. Remember: The federal courts have totally co-opted the issue from the other two branches of government, the legislative and the executive, leaving the people no real say on the matter. Lawmakers can, however, support proposals aimed at limiting the harm done by this act of raw judicial power, thus lessening its negative consequences. In this case, writes Nathan Schlueter, incrementalists “are not protecting the right to kill the unborn in limited cases, but are preventing the killing of the unborn in all but those cases. If we were living in a time prior to Roe, the situation might be different.”
Until the judicial power grab is reversed at the federal level and states can once again propose laws to fully protect all unborn humans (and may that day come soon), how can we best save lives? We could, I suppose, pass perfect legislation that has no hope of surviving a federal court challenge. Doing so might make us feel better, but it saves no lives whatsoever. Moreover, these ill-timed bills, once struck down by the courts, only serve to create yet another layer of established legal precedent against us while, at the same time, they throw pro-life dollars into the pockets of pro-abort attorneys. (When you lose a court case, you pay the other guy’s legal fees.) In short, you show me: Where are the votes at SCOTUS to either 1) uphold a bill fully protecting all unborn humans, or, 2) uphold an incremental law of the type that you and Judie Brown would support? You and I both know they’re not there.
Greg Koukl has a better suggestion: Instead of making a moral statement we can make a moral impact by legislating to protect as many lives as we can given the judicial restrictions currently imposed on us. “The wise statesman,” writes Harry Jaffa, “will act to achieve the greatest measure of justice the world in which he is acting admits.” Doing so does not constitute an illicit cooperation with an unjust law. It does not concede the legitimacy of any abortion. It does not collapse into moral relativism, a point you make often but nowhere defend. Rather, it recognizes current legal and political obstacles and works within them to save as many lives as possible.
Recognizing that elective abortion is already authorized by a more powerful, over-arching federal court does not constitute cooperation with any abortion. Nor does it admit or support the rest of the evil that we are powerless (legally or politically) to reverse right now. Note also that we are not agreeing to the killing of some lives to save others. The killing will happen regardless. We are agreeing to the saving of as many lives as we can.
True, you could say it’s best to simply remove ourselves from the current legal and political framework that we’ve inherited. But living in this world often involves tolerating some evils you are powerless to change to avoid even greater ones you can. Pro-lifers who opt out of the admittedly less-than perfect political realm abandon unborn children to the care of pro-abortionists. (Of course, there is a point at which a government becomes so thoroughly unjust that revolution is warranted. Few pro-lifers think we’ve reached that point, however.)
One final point. Throughout our exchange, you’ve repeatedly questioned the value of extra-biblical knowledge, insisting that Scripture alone be your guide. Problem is, you are doing something that is extra-biblical. Nowhere does Scripture teach that other sources of knowledge have little or nothing to contribute (a point Koukl firmly establishes in this piece). Instead, its claim is more modest: The biblical documents are sufficient for knowledge leading to salvation, a point I wholly concur with. At the same time, we aren't "interpreting" Scripture with pagan thinkers, as you allege. We're simply benefiting from their insights where applicable.
Indeed, J.P. Moreland writes how Scripture repeatedly affirms the value of extra-biblical knowledge. In addition to Paul quoting pagan poets (Acts 17), Scripture acknowledges the wisdom of cultures like the Edomites (Jer. 49:7), the Phoenicians (Zachariah 9:2), and many others. The book of Proverbs is filled with examples of knowledge obtained from studying non-biblical sources--ants, for example. Furthermore, Scripture repeatedly affirms the existence of natural moral law: true moral principles rooted in the way God made things and knowable by all people independently of the Bible (Job 31:13-15; Romans 1-2). In fact, the Old Testament gives examples of people qualified to minister precisely because they had mastery of extrabiblical knowledge. In Daniel 1: 3-4, 2:12-13, 5:7, we see Daniel and his friends positioned to influence Nebuchadnezzar because they had mastered Babylonian culture, literature, and science better than their pagan counterparts. Because of this, they were ready to serve God when called upon.
As John Wesley wrote (himself a scholar on many non-Biblical texts), "To imagine that none can teach you but those who are themselves saved from sin is a very great and dangerous mistake. Give not place to it for a moment." Or, as the late Dr. Francis Shaeffer observed, the Bible is true truth, but not exhaustive truth. It is completely true about everything to which it speaks, but it doesn’t speak about everything there is to know.