Mainline Protestant denominations, the Episcopal Church recognizes a right of a pregnant woman to terminate a pregnancy, but opposes "abortion as a means of birth control, family planning, sex selection or any reason of mere convenience." The United Church of Christ supports abortion rights, viewing it as a matter of reproductive health and justice. The Presbyterian Church (U.S.A.) adopts the view that abortion is a personal choice, but acknowledges "diverse conclusions and actions" within the church on the issue. The Evangelical Lutheran Church in America's position is that abortion prior to the point of viability "should not be prohibited by law or by lack of public funding" but that "abortion after the point of fetal viability should be prohibited except when the life of a mother is threatened or when fetal abnormalities pose a fatal threat to a newborn." Consistent life ethic Supporters of the consistent life ethic also oppose abortions as one of the acts that end human life. In 1979, Juli Loesch linked anti-abortion and anti-nuclear weapons arguments to form the group Pro Lifers for Survival. In 1987 this group defined an ethic of the sanctity of all life, and formed the group Seamless Garment Network. This group was against abortion, euthanasia, capital punishment, militarism, poverty and racism. Beginning in 1983, American Catholic Cardinal Joseph Bernardin argued that abortion, euthanasia, capital punishment, and unjust war are all related, and all wrong. He said that "to be truly 'pro-life,' you have to take all of those issues into account." Paul M. Perl studied 1996 voter statistics and found that the consistent life ethic is difficult for religious leaders to promote because it combines the generally conservative anti-abortion stance with a liberal social attitude. Legal and political aspects The Republican Party platform officially advocates an anti-abortion position, which developed alongside the modern pro-life movement. Before Roe v. Wade, the majority of Republicans were not anti-abortion, including most of the party's leadership, which typically cited abortion rights as included within an ideology of limited government and personal freedom. At the 1976 Republican National Convention, the party adopted an anti-abortion amendment as part of their platform, for strategic reasons. The party's leadership hoped to appeal to Catholics, a demographic which had traditionally voted Democratic, a party at the time containing fairly liberal economic views with mixed opinions on social ones, but who might be put off by growing cultural liberalism and who