There is not one “question of whether abortion should be legal”. There are several, presented in different contexts.
For instance, one of the arguments used within theocratic groups against abortion, is that legalization of abortion allows sexually promiscuous women to escape the just consequences of their sinful choices. This is analogous to the argument made regarding vaccination against sexually transmitted diseases such as HPV: that by reducing the possible “punishment” for sexual promiscuity, vaccination promotes promiscuity. Since theocrats consider sexual promiscuity to be inherently wrong, reducing its possible negative consequences is evil.
However, this argument is not usually used between theocrats and others in society, because most others do not accept the premises, and many consider such an anti-consequentialist argument to be villainy (or at least bigotry) in itself.
You will notice that this is a divine-command argument, not a consequentialist argument. The argument is not even “sexual promiscuity will send you to hell; we should discourage you from going to hell.” It is, rather, “we are commanded by God to prevent sinners from escaping punishment.”
There is not one “question of whether abortion should be legal”. There are several, presented in different contexts.
For instance, one of the arguments used within theocratic groups against abortion, is that legalization of abortion allows sexually promiscuous women to escape the just consequences of their sinful choices. This is analogous to the argument made regarding vaccination against sexually transmitted diseases such as HPV: that by reducing the possible “punishment” for sexual promiscuity, vaccination promotes promiscuity. Since theocrats consider sexual promiscuity to be inherently wrong, reducing its possible negative consequences is evil.
However, this argument is not usually used between theocrats and others in society, because most others do not accept the premises, and many consider such an anti-consequentialist argument to be villainy (or at least bigotry) in itself.
You will notice that this is a divine-command argument, not a consequentialist argument. The argument is not even “sexual promiscuity will send you to hell; we should discourage you from going to hell.” It is, rather, “we are commanded by God to prevent sinners from escaping punishment.”