关于人工流产论文范文资料

关于人工流产，你首先需要知道是人流是什么意思： 在你肚子里的孩子是一个实实在在，有感觉的生命。 一方面他是“你的孩子”，另一方面他也是一个独立的生命。 就像你一样，从这么小长到这么大的。 堕胎的时候，是医生拿着钳子伸进去，在他还活着的时候，用钳子夹断他的手，夹断他的脚，夹断他的头，然后把这些从你的子宫拖出来。 这就是堕胎中所发生的事。 堕胎不是手术，是杀人。 堕胎实际上就是用凌迟的方法杀死你无辜的孩子。 下面的内容有点长，请你耐心看完，这么重要的事，值得你花一点时间： 我的大学同学在北京最好的医院堕胎一次 就不能怀孕了． 千万不要哪自己的身体做赌注 严重的妇科病也是很要命的．很难治愈．且很痛苦，身体素质下降．这可不是吓唬女同胞们． 1.最关键要做好避孕措施（重要！！！！！！！！） 2. 再好的医院也会导致后遗症（生殖系统器质性病变，子宫肌瘤和卵巢瘤）。 3.婚前最好不要性行为。（重要，重要，重要！！！！！！！！！） 负责任男人万万不能让你的女人堕胎，后果惨重 堕胎有可能导致不孕和严重的妇科病(这个有的医生不会跟你说的，他为了赚钱啊) 我是善意的，只是想让姐妹们不要重蹈我的覆辙 有的后遗症不会马上表现出来，流产的时候大都年轻，体质比较好，做人流以后似乎没什么不舒服，等年纪大了就知道了， 导致生殖系统器质性病变，子宫肌瘤和卵巢瘤。年轻人的避孕似乎实施起来总是很难，这一点是造成人流的主要问题， 不管怎么宣传都听不进去，上帝保佑年轻的女子吧 句句真言。 深深忏悔我堕胎的罪孽,也帮我的女性朋友同忏悔! 我曾经做了两次人流,那年我23岁.第一次怀孕2个月时做掉了,第二次怀孕4个月做掉.第二次做人流的场景就如噩梦般可怕.在半麻醉的状态下,我感觉到胎儿是一部分,一部分被夹子夹碎,然后从子宫中一块块扯出来的,留了很多血.胎儿无法躲避这场灾难. 我虽然心里和身体都很痛苦,但是我感觉这个胎儿比我痛苦更甚不知多少倍了.而我是如此残忍的对待它,如此无情的增加它的痛苦,而让它堕落. 接着,情感开始失落,工作也极其不顺利.并且身体因此就留下疾病----子宫附件肌瘤,先是一个瘤,然后就变成两个瘤.夜晚经常被噩梦迷住.一个青春洋溢的年龄就从此事开始衰退而凋落. 随之伴随着不规则流血和时而小腹疼痛.后来也听说很多女人长了瘤,去医院开刀割掉,后,却又重新长出来了.有些即使全去掉子宫,在附件上也同样长起来.看看我周围的女朋友,凡是堕过胎的,基本上子宫或附件上都长瘤子,或其他妇科疾病.大家都种下堕落恶趣的因.这是躲也躲不了的报应啊! 如今的人们,因不知道因果,都在犯同样可怕的错误.不光女性朋友要爱护自己的身体,不要堕胎, 男性也应该爱护伴侣的身体而避免悲剧发生. 如按“因果”来讲,男人也会因为女人的堕胎而事业家庭受损.因果是真实不虚的,自己种下的因,就会结果的,而走到尽头,后悔就来不及了. 我是在网上义务做宣传堕胎的后果，请大家理解 有人怀疑我有什么企图，那依你看我是能得到金钱呢还是别的什么， 我看到现在太多的女生尤其是少女把堕胎看作儿戏一样，太可怕了．而且后果极其严重．我只是在网上做些义务宣传而已．希望能够得到大家的支持，一起来广为宣传，善有善报 如果你实在不能养孩子，也可以生下来，把他送给别人，有很多无法怀孕的家庭可以把他抚养大。你的孩子，他也是一个人，你就忍心杀了自己的孩子吗？给他一条生路，也不要让自己背负无法解脱的罪过。

在不和合时机怀孕的时候需要堕胎 减少不必要的麻烦 ，避免不好的后果。

1.符合国策、国情2.有利于某些人员的家庭稳定3.可以支持医院建设....

THE BIBLE’S VIEW ON ABORTIONSentinel 14:1 Fall 1997by Robert V. McCabe, Jr., and Professor of Old TestamentSince the Supreme Court’s decision legalizing abortion in the case Roe vs. Wade in 1973, there havebeen more than 30 million abortions. In the United States, abortion is the leading surgical procedure. Infourteen leading metropolitan areas, there are more abortions performed than there are live births(Alcorn, ProLife Answers to ProChoice Arguments, p. 29). Because of the impact that abortion has onour society, Bible-believing Christians must ask this question: What does God have to say aboutabortion? To fully understand what the Bible has to say on this subject, we will examine three issues: thereason why the Bible never explicitly discusses abortion, the Bible’s teaching concerning the value ofhuman life, and its teaching about the inception of human life. Before we examine these issues, we willinitially define abortion and some of the issues associated with abortion may be defined as the expulsion of an embryo or fetus from the womb of its motherbefore it is capable of independently sustaining life. An abortion which happens naturally is called aspontaneous or involuntary abortion. A miscarriage is a spontaneous abortion. An induced or voluntaryabortion is medically induced for therapeutic or nontherapeutic reasons. This type of abortion results inthe termination of a pregnancy by killing the embryo or fetus. The induced abortion is the focal point ofthe modern abortion Bible-believing Christians maintain that an induced abortion is a moral atrocity. However, ifthis is truly such an atrocity, then why does the Bible never explicitly address the issue? The answer tothis is found in the Israelite view of children. God was responsible for the opening the womb (Gen30:22; 1 Sam 1:19–20). Consequently, children were viewed as a gift from God (Gen 33:5; Ps 127:3).An Israelite expected proliferation in childbearing as an aspect of the prosperity that God had promisedin the Mosaic Covenant (Deut 7:13; 28:4). The abundance of children was a blessing, but the lack ofchildren was often considered a curse. Therefore, a voluntary abortion was unthinkable for an Israeliteand, consequently, was not an issue that needed to be addressed in Scripture. To understand the moralramifications of this, we must approach the issue of medically induced abortion in light of other does the Bible teach about the value of human life? To determine this, we must brieflyexamine the Bible’s teaching about man. Moses wrote in Genesis 1:26–28 that man was created in theimage and likeness of God. The divine image refers to those personal, rational, moral, and spiritualqualities of man which make him like God. Though it was marred at the Fall, the divine image in manwas not lost (Jas 3:9). This is cogently demonstrated in Genesis 9:5–6 with God’s institution of capitalpunishment for murder. The motivation for this command is God’s creation of man in his image (v. 6).Whatever else Genesis 9:5–6 may affirm, it clearly emphasizes the sanctity of human life. This isreinforced by the sixth commandment of the Decalogue, “Thou shalt not murder” (Exod 20:3; Deut5:17), and is reaffirmed by our Lord in the Sermon on the Mount (Matt 5:21–22). Though theseScriptures clearly assert the sanctity of human life, they do not deal with the question of when genuinehuman life does the Bible teach concerning the inception of human life? A key passage is Psalm 51. Thisis a record of David’s confession of sin after having committed adultery with Bathsheba. In v. 5 Davidtraces his moral culpability back to the time of his conception by asserting that he was sinful from thetime his mother conceived him. Another significant passage is Psalm 139:13–16. Having dealt withGod’s omniscience (vv. 1–6) and omnipresence (vv. 7–12), David then gives an exposition on God’sprovidential involvement in his prenatal development. God created David’s inmost being (v. 13) and hisbody (v. 15). David affirms in v. 16 that his “substance,” his embryo, as well as the course of his life,was part of God’s plan. David’s personal identity extends back to his prenatal state. In addition, Luke1:41, 44 has a bearing on this subject. After an angel had announced to the virgin Mary that she wouldcarry the Messiah, she went to the home of Elizabeth, who was six months pregnant with her son Elizabeth heard Mary’s greeting, her unborn son leaped for joy. This demonstrates that John theBaptist had rational and spiritual capacities in his prenatal state. These passages indicate that a child inhis prenatal state has personal, rational, moral, and spiritual qualities, and, therefore, is fully understanding of a child being fully in the image of God from the time of conception is furthersupported by two other biblical items. The first is the biblical teaching concerning the origin of thehuman soul. God created the human race immediately in Adam. Adam and Eve transferred their spiritualand physical characteristics to their children through the process of procreation (Gen 5:3; Acts 17:26).When an ovum and sperm unite, a new person containing the hereditary characteristics of one’s fatherand mother is brought into existence. This prenatal child is a genuine second item which argues that an unborn child is fully human is found in the teaching of Exodus21:22–25. However, this passage has some interpretational difficulties. The passage has been used bysome to support the legitimacy of having a medically induced abortion. The passage reads as follows:“22If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischieffollow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shallpay as the judges determine. 23And if any mischief follow, then thou shalt give life for life, 24eye for eye,tooth for tooth, hand for hand, foot for foot, 25burning for burning, wound for wound, stripe for stripe.”There are two principal views of this passage: the miscarriage view and the premature birth holding the miscarriage view take this passage as a reference to a situation where two men arefighting and one of them happens to hit a pregnant woman who suffers a miscarriage (“so that her fruitdepart”) but she herself does not experience any “harm” (“mischief” in vv. 22 and 23 may also be takenas “harm”); the offender then must pay a fine (v. 22). However, if something subsequently happens tothe woman, then the offender is to suffer punishment in proportion to the damage that he has inflictedupon the woman (vv. 23–25). Since the law of retaliation is applied to the woman and only a monetarycompensation for the aborted fetus, it is implied that the woman has a higher value that the unborn situation described in this biblical passage has been used to infer that under some difficultcircumstances, a voluntary abortion is justifiable because the mother’s life has more value than theunborn child. The miscarriage view is supported by some commentators and translations. For example,some translate the clause “so that her fruit depart” as “so that she has a miscarriage.” Against this view,it should be observed that the Hebrew verb “depart” when used in the context of childbirth is never usedfor a miscarriage. Furthermore, the noun “fruit” is normally translated as “child,” “son,” or “boy.”The correct interpretation of Exodus 21:22–25 is that it refers to a premature birth. When theHebrew noun “fruit” or “child” is used with the verb “depart,” as in v. 22 (“so that her fruit depart”), thiscan only be understood as a reference to premature birth. This view would explain the situationdescribed in vv. 22–25 in this fashion. If two men are fighting and one of them hits a pregnant womancausing her to prematurely give birth, there are two potential consequences. First, if there is no harm, afine is to be enacted because of the potential danger for the mother and her child (v. 22). Second, if thereis harm, a penalty corresponding to the crime is to be enacted (vv. 23–25). For example, if either themother or her child dies, then a capital punishment would be in order. Rather than being a justificationfor voluntary abortion, this is actually a strong text arguing that the life of a child in its prenatal state isof equal value to its mother. Consequently, the unborn child is fully light of the biblical material examined here, we must emphatically maintain that a medicallyinduced abortion violates God’s moral standard against taking another person’s life. Since God is theauthor of his moral standards, our view on abortion is ultimately a reflection of our view of God.

据说能瘦，身材会变好，皮肤也会变光滑