part, carries within itself the right to its own preservation” (154). Christians view bodilyhuman life as both an end and a means to an end (155). John Klotz (1973) presentsseveral theological implications that should be considered in a Christian analysis of abortion and war (34–37). First, God created human life, and is ultimately sovereign overhuman life. Second, God’s providence must be trusted but never tempted. Third, deathand killing are a result of original sin (Gen. 2:17; 4:8). Fourth, humans bear God’s imageand are stewards of their lives before God, but are bound to die. The biblical doctrines of creation, divine providence, evil, and anthropology are all foundational to thedevelopment of a Christian ethical position on abortion and war.A wide variety of Christian ethical positions on abortion and war have beenadvanced. A systematic methodology is useful in evaluating and valuating these ethicalpositions. In the present essay, the abortion debate and the war debate will be analyzed asseparate, yet connected, issues. A brief history of ethical approaches to war and abortionwill be presented. Following the example of Cahill (1994), the various Christian (andsecular) approaches to abortion and war will be tested for internal consistency andcoherence, scriptural warrant, precedent, and prescription, uniformity with theunderstanding of the “community of faith,” and experiential validation (210). Christianethical positions must be Christocentric, biblical, rational, consistent, and experientiallyverifiable. A further criterion for a Christian position on war or abortion is “analogousconformity to the paradigmatic social challenges that the first Christian communitiespresented historically” (244). In the present essay, a Christian ethical approach toabortion will be developed, followed by a Christian ethical approach to war and a fewsummative conclusions on both issues.