Christianity and Birth Control

Birth Control and Christianity Debate: Introduction

Birth control or family planning is one of the most controversial issues, widely and passionately discussed by the Church and one for which a clear answer or solution has remained elusive. With rising population rate, many experts maintain that birth control is not only important, it is critical for the survival of the planet. Birth control methods both artificial and natural have been widely promoted and publicized since the beginning of 20th century. Over the years they managed to gain wider acceptance and Church came under severe pressure to endorse or allow the use of contraceptives. The experts found that growing population rate was directly connected with food and water scarcity and was also seen as a cause of increasing environmental deterioration.

The size of the human population affects virtually every environmental condition facing our planet. As our population grows, demands for resources increase, leading to pollution and waste. More energy is used, escalating the problems of global warming, acid rain, oil spills and nuclear waste. More land is needed for agriculture, contributing to deforestation and soil erosion. More homes, factories and roads must be built, occupying habitat lost by other species that share the planet, often leading to their extinction. Simply put, the more people inhabiting our finite planet, the greater the stress on its resources. (Weber, 1991, p. 1)

However Christianity and modern experts do not see eye-to-eye on this issue for the Church maintains that the first most important command given to man was "be fruitful and multiply, and replenish the earth." (Genesis 1:28) Christianity has vehemently opposed the use of contraceptives, even though some all denomination of Protestant Church left the choice of child spacing to the individuals involved when the pressure to legalize birth control increased in 1930s. Catholic Church however remained opposed to the idea believing that birth control procedures directly reject the first command of "multiply" given by the Lord and also stood in violation of the spirit of Jesus' last command in the book of Matthew that says, "Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey in everything I have commanded you." (Matthew: 28:19)

Birth control procedures, mainly artificial ones, have been strictly prohibited in Christianity. Some believe that natural birth control methods are allowed but that too, only under specific circumstances. In other words, despite excessive pressure and several modern interpretations of the Biblical commands, the Church continues to oppose the use of contraceptives maintaining that the bible doesn't say anything in favor of birth control and has in fact indirectly condemned the practice on several occasions. While the experts continue to make a strong case in favor of birth control and family planning:

In summary, the world's population will continue to grow as long as the birth rate exceeds the death rate; it's as simple as that. When it [the world's population] stops growing or starts to shrink, it will mean that either the birth rate has gone down or the death rate has gone up or a combination of the two. Basically then, there are only two kinds of solutions to the population problem. One is a "birth rate solution," in which we find ways to lower the birth rate. The other is a "death rate solution," in which ways to raise the death rate -- war, famine, pestilence -- find us. The problem could have been avoided by population control, in which mankind consciously adjusted the birth rate so that the "death rate solution" did not have to occur. (Ehrlich, 1968, pp. 34-35)

The Church sticks with Biblical commands and cites several examples in the Bible that indicate Lord's displeasure with birth control practices. For example in Deuteronomy 23:1, sterilization method has been severely condemned: "He whose testicles are crushed or whose male member is cut off shall not enter the assembly of the Lord." There is another occasion in the Bible where Onan was given death sentences when he failed to fulfill his duty of impregnating his dead brother's wife:

Judah said to Onan, 'Go in to your brother's wife, and perform the duty of a brother-in-law to her, and raise up offspring for your brother.' But Onan knew that the offspring would not be his; so when he went in to his brother's wife he spilled the semen on the ground, lest he should give offspring to his brother. And what he did was displeasing in the sight of the Lord, and he slew him also" (Gen. 38:8-10).

The introduction to the debate establishes the fact that despite the growing need for adoption of birth control methods and excessive pressure from the public, Christianity doesn't condone the practice of family planning and Church has thus remained staunchly opposed to the idea.

BIRTH CONTROL AND ORTHODOX CHRISTIANITY: HISTORICAL PERSPECTIVE

This brings us to the question: What has been the stance of Church on the issue of contraceptives prior to 20th century when some explicit documents were produced to clarify Christianity's position on the issue. We are generally aware of what Christianity says about birth control and vaguely understand that Bible doesn't endorse family planning procedures, but surely the ancient clerics must have said something on the issue. What is the traditional Christian view on the issue of birth control? This question is extremely important and relevant since it helps in understanding the growth and evolution of Christianity's adamant views regarding birth control.

It is commonly believed that since Bible was not clear on the issue of birth control, there were apparently no discussions on the issue of contraceptives available in ancient Christian literature. Paul Evdokimov asserts:

In the age of the Church Fathers, the problem of birth control was never raised. There are no canons that deal with it. The ancient collections of penitential discipline are no longer entirely applicable; moreover they say nothing on the subject...One must therefore start from the patristic spirit and not from a precise, inexistent teaching. [p. 174]

The practice of birth control was probably as common in ancient times as it is today with the only exception that people usually resorted to natural means of avoiding conception. Several ancient texts allude to Christianity's position on the issue of birth control directly or indirectly confirming that the Church has always been against the use of contraceptives.

Paul Venye in his book "In A History of Private Life: From Pagan Rome to Byzantium" refers to St. Augustine and Saint Jerome who mentioned birth control in ancient texts:

All classes of the population certainly made use of contraceptive techniques. Saint Augustine, who speaks of "embraces in which conception is avoided," gives no indication that these are rare; he condemns the practice, even between legitimate spouses. Augustine distinguishes between contraception, sterilization by means of drugs, and abortions, only to condemn them all... Saint Jerome, in his twenty-second epistle, speaks of young girls who "savor their sterility in advance and kill the human being even before its seed has been sown," an allusion to a spermicidal drug. [p. 12]

Since these people were considered authorities on Christianity and various Biblical interpretations, it is not far-fetched to assume that Fathers of the Church must have discussed the issue too. Various ancient texts written by well-known Christian figures talk about the practice of birth control in clearly negatively terms; thus confirming the Christianity's early position on the issue. Noonan (1967) explores the traditional Christian position on birth control and quotes various important Christian texts to prove that Christianity and therefore the Church have always been against the idea of contraceptives. St. Epiphanos of Salamis for example wrote in c. 375: "They exercise genital acts, yet prevent the conceiving of children. Not in order to produce offspring, but to satisfy lust, are they eager for corruption." [Noonan: 97] Similarly another famous Christian figure Titus, who was the Bishop of Bostra in Asia Minor wrote in c. 363:

But indulging in pleasure more frequently, they [the Manichees] hate the fruit that comes necessarily from their acts; and they command that bodies be joined beyond what is lawful and restrict and expel what is conceived and do not await births at their proper time, as if birth alone were dangerous and difficult.[Noonan: 114]

With the changes that some denominations experienced in their position on the issue of birth control, many people have started harboring doubts about traditional Christian position on the use of contraceptives. But before this controversy arose, mainly in the 20th century, the Church's position was absolutely clear and it was also believed to the actual traditional Christian view on the issue. Francis Edgecumbe argues: "The traditional attitude has been strictly to forbid all employment of contraceptives, and even to discourage the so-called 'rhythm method'."[31]

It must therefore be borne in mind that until 1930s when due to excessive public pressure, some dramatic changes were introduced to Christianity's original position on the issue, birth control was largely considered a practice prohibited by Christian faith. The public, the church, the opponents and the endorsers of the practice all were fully aware of Christianity's obstinate stance on the subject.

MAJOR DEVELOPMENTS IN THE 20TH CENTURY:

The intense and passionate debate on Christianity's position on birth control experienced some important developments in the 20th century. With wider acceptance of birth control methods by the general public, the Church came under severe pressure to allow the use of contraceptives. In 1930, the Church of England approved birth control at its Lambeth Conference, thus becoming the first Anglican community to allow the use of contraceptives.

Where there is clearly felt moral obligation to limit or avoid parenthood, the method must be decided on Christian principles. The primary and obvious method is complete abstinence from intercourse (as far as may be necessary) in a life of discipline and self-control lived in the power of the Holy Spirit. Nevertheless in those cases where there is such a clearly felt moral obligation to limit or avoid parenthood, and where there is a morally sound reason for avoiding complete abstinence, the Conference agrees that other methods may be used, provided that this is done in the light of the same Christian principles. The Conference records its strong condemnation of the use of any methods of conception control from motives of selfishness, luxury, or mere convenience. [Lambeth Conference, 1930: Resolution 15]

This was a major step to the left for most orthodox Christians. However with the passage of time, birth control methods became immensely popular especially in the Protestant groups. The Catholic Church however remained vehemently opposed to the use of contraceptives and has maintained the same position even today. In 1968, with growing need for population control and extensive use of contraceptives, the Church was forced to review its orthodox position on birth control and this led to the convening of a commission in 1966 by Paul VI address to discuss "Problems of Family, Population and Birth Rate." The commission reviewed the situation and carefully studied the need and use of contraceptives in modern times. A "Majority Report" was produced that explained why accepting the use of artificial means of birth control was critical in the wake of post-war population explosion.

However Pope Paul VI refused to go against the traditional Christian position and published the encyclical document 'Humanae Vitae' in 1968, which reiterated the Church's views on the practice of birth control and staunchly opposed the idea of accepting artificial birth control methods:

We must once again declare that the direct interruption of the generative process already begun, and, above all, directly willed and procured abortion, even if for therapeutic reasons, are to be absolutely excluded as licit means of regulating birth. Equally to be excluded, as the teaching authority of the Church has frequently declared, is direct sterilization, whether perpetual or temporary, whether of the man or have the woman. Similarly excluded is every action which, either in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible" (HV 14)

Since its publication in 1968, Humanae Vitae became the most commonly cited Christian document on the issue of birth control. It was used the most comprehensive reference point that is believed to be in complete accord with the tenets of Christian faith and reason. While Pope Paul VI refused to legalize birth control methods, he explicitly allowed the used Natural Family Planning method for couples that wanted to opt for child spacing. He believed that NFP was the only method that the Christianity could approve of since it was based on natural law. All other methods, the document stated, might create alarming potential for disrespect towards women. In the years following the publication of Humanae Vitae, several commentaries on the document were published. While some commentators supported what the Pope had said others refused to accept the Pope's reasoning on the issue. Ecumenical Patriarch Athenagoras for example endorsed Pope's views saying: "I absolutely agree with the pope...Pope Paul VI could not have spoken otherwise. Holding the Gospel in his hand, he seeks to protect the morals as well as the interests and the existence of the nations...I am at the pope's side, in all that he is doing and saying."[Edgecumbe: 305]

But there were others who actively opposed Church's stance on the issue finding flaws with Pope's arguments. Phillip Sherrard in 1969 harshly criticized the document. Quoting his article, William Basil Zion writes in his book 'Eros and Transformation: Sexuality and Marriage, An Eastern Orthodox Perspective' that Sherrad criticized Pope's document since he claimed it was based on three false assumptions:

That man should endlessly beget children within this fallen world, with no awareness that people are called to participate in the Kingdom. That what happens in nature is God's will for man -- Rather, the way things were in paradise, not this fallen world, is the only true "natural law." That the unitive and procreative dimensions of sexuality are inseparably connected -- meaning that "copulation must thrive" because of the clear identification of sexual love with the procreative act, which, Sherrard maintains, would seem to artificially limit love and the sexual relationship. [p. 244]