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Prior to the 20th century, the three major branches of Christianity—Catholicism, Eastern Orthodoxy and Protestantism [1] (including leading Protestant reformers Martin Luther and John Calvin)—generally held a critical perspective of birth control (also known as contraception). [2] Among Christian denominations today, however, there is a ...
Protestant views on contraception are markedly more pluralistic than the doctrine expressed by the Magisterium of the Catholic Church, due to historical divergences of theological thought that began during the Protestant Reformation, including the rejection of an infallible doctrinal authority other than Scripture.
The biblical law of being "fruitful" and "multiplying" is viewed as one that applies only to men, and women have no commandment to have children. This is the reason why women are the ones to choose a form of contraception that they wish to use (i.e. spermicide, oral contraception, intrauterine device, etc.), while males don't. [46]
Credit - Illustration by Pete Ryan for TIME. W hen the U.S. Supreme Court issued its 1965 ruling in Griswold v. Connecticut and legalized the use of contraception by married women, the public ...
When needed, reproductive technology can assist a married woman and man in their righteous desire to have children. This technology includes artificial insemination and in vitro fertilization. "The Church discourages artificial insemination or in vitro fertilization using sperm from anyone but the husband or an egg from anyone but the wife.
Many Orthodox Jews oppose abortion, except when it is necessary to save a woman's life (or, according to some, the woman's health). In Judaism, views on abortion draw primarily upon the legal and ethical teachings of the Hebrew Bible , the Talmud , the case-by-case decisions of responsa , and other rabbinic literature.
In 1930, the Lambeth Conference issued a statement permitting birth control: "Where there is a clearly felt moral obligation to limit or avoid parenthood, complete abstinence is the primary and obvious method", but if there was morally sound reasoning for avoiding abstinence, "the Conference agrees that other methods may be used, provided that this is done in the light of Christian principles".
References on the history of women in the early Christian Church. Brock, Sebastian and Harvey, Susan, trans. Holy Women of the Syrian Orient, updated edition. Berkeley: University of California Press, 1987. Brown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. New York: Columbia University Press, 1998.