It's false.. I know it's not true because there could be no heavier burden than to have the eternal fate of others laid on us, and Christ's plainly states, "my yoke is easy and my burden is light".
That's about as clear as mud. Like, yes but no. Anyway I already know the answer. You don't really really really believe the eternal fate of others hinges on your action or inaction, you just think you believe it. If you really really really believed it you wouldn't be wasting valuable soul winning time lolly-gagging on the BB with all these 'saved folk' talking news & politics and bashing Calvinists for not taking evangelism serious..
I take evangelism serious, but at this exact point in time, my effort is being put into my two young sons. I never bashed your "soul winning." I simply pointed out a fact. Most Calvinists warn from the pulpit about the complacency that can easily come with the doctrine.
My answer was clear.
“In general, it is plausible to say that all Islamic schools demand the payment of blood money in different amounts depending on the reason of the abortion (Aramesh 2007). Moreover, the four Sunni schools and the Shiite jurisprudence agree that abortion after the ensoulment is forbidden—after the 120 day of pregnancy-, with the exception of saving the mother’s life (Aramesh 2007; Yari et al. 2011). However, it is hard to find such a consensus about the practice of abortion before ensoulment. The most restrictive schools are the Maliki and the Hanbali Schools which permit abortion only up to first 40 days of pregnancy with the consent of both parents (Aramesh 2007).”
-from Abortion in Islamic Ethics (2017)
“Rabbinic rulings on abortion, when collated and distilled, are thus amenable to the following generalization: If a woman were to come before the rabbi and seek permission for an abortion by saying “I had German measles, or I took thalidomide during pregnancy, and the possibility is that the child will be born deformed,” the rabbi would decline permission on those grounds. He might say, “How do you know that the child will be born deformed? Maybe not. And if so, how do you know that such a condition is worse for him than not being born? Why mix in ‘the secrets of God’?” But if the same woman under the same circumstances came to the same rabbi and expressed the problem differently, saying, “The possibility is that the child will be born deformed, and that possibility is giving me extreme mental anguish,” then the rabbi would rule otherwise. Now the fetal indication has become a maternal threat, and all the considerations for her welfare are brought to bear. The fetus is unknown, future, potential, part of the “secrets of God”; the mother is known, present, human, and seeking compassion.”
- Parameters of Abortion in Judaism