Pastor Rich Nathan on why he opposes abortion

Pastor Nathan lists 10 points, but I’m just showing #3. http://www.richnathan.org/article/10-reasons-why-i-oppose-abortion?

The Christian church throughout history has been pro-life.

 
The Religious Coalition for Abortion Rights argues that the Bible does not forbid abortion. It is absolutely true that there are no explicit verses in the Bible opposing abortion. The reason is because during the biblical era, Jews believed that abortion was unthinkable. They regarded abortion as a form of murder and laws against murder were considered to be sufficient to cover abortion.

In the early church, Christians felt that they needed to take a stand because they were in an entirely different cultural situation. In the Greco-Roman world, both abortion and infanticide were widely practiced. The church unanimously and strongly opposed abortion from its earliest days:

• The Didache (likely written in the first century) says, “Do not murder a child by abortion nor kill it at birth.”
• The second century Epistle of Barnabas says, “You shall not slay a child by abortion.”
• Athenagoras, a second century Greek apologist, wrote, “We say that women who use drugs to bring on abortion commit murder… [for we] regard the very fetus in the womb as a created being, and therefore an object of God’s care.”
• In the early third century the African church father Tertullian wrote, “It does not matter whether you take away a life that is born, or destroy one that is coming to birth. In both instances, the destruction is murder.”
• In the fourth century, Basil of Caesarea, wrote, “A woman who deliberately destroys a fetus is answerable for murder.”
• In the same century, John Chrysostom, the most esteemed church father in Eastern Orthodoxy said, “Why do you abuse the gift of God… and make the chamber of procreation a chamber for murder?”
• Jerome called abortion, “The murder of an unborn child.”
There’s an unbroken chain of witness from the earliest days of the Christian church to the 20th century voicing strong countercultural opposition to abortion.

If you are interested in reading more of the church’s history of opposition to abortion check out: Third Time Around: A History of the Pro-Life Movement from the First Century to the Present by George Grant.  https://www.amazon.com/Third-Time-Around-Pro-Life-Movement/dp/0943497655

Tertullian's letter to his wife on marriage, 202 a.d.

How beautiful, then, the marriage of two Christians, two who are one in hope, one in desire, one in the way of life they follow, one in the religion they practice.

They are as brother and sister, both servants of the same Master. Nothing divides them, either in flesh or in Spirit. They are in very truth, two in one flesh; and where there is but one flesh there is also but one spirit.


They pray together, they worship together, they fast together; instructing one another, encouraging one another, strengthening one another.

Side by side they face difficulties and persecution, share their consolations. They have no secrets from one another, they never shun each other's company; they never bring sorrow to each other's hearts… Psalms and hymns they sing to one another.


Hearing and seeing this, Christ rejoices. To such as these He gives His peace. Where there are two together, there also He is present, and where He is, there evil is not.

(Crossroads Initiative)
Tertullian is considered an early church father, but later in life he broke away from the church and disagreed with the Pope on forgiveness of sins. He later embraced the Montanists known for their ascetical lifestyle.

Who were the Church Fathers? | Catholic Answers

Who were the Church Fathers? | Catholic Answers

Don't panic, all you Protestants and non-denominationalists.  We share most of these. And probably all their ideas if they died in good standing with the church

Clement of Rome chastises the first century Christians at Corinth

“So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.”Chapter III of The First Epistle to the Corinthians, Clement of Rome (ca. 96).  Christian Classics

Sounds so familiar, doesn’t it, like it could be this week, but this is the letter of Clement of Rome to the Corinthians.  Any Christian who suspects the first century church had it all together should read the church fathers. Early Christians seemed to be following every whim and whiff and lust of the culture, and squabbling among themselves.

The Three Hierarchs

When I ride my exercycle in the morning, I don’t find much on TV, but since my computer is directly behind me, I type a topic in Google and do a YouTube search.  I usually don’t have to see the person, but I can through the reflections of the painting on the wall.  I really like the writings of John McGuckin, (whom I found in The story of Christian spirituality) so I Googled him.  I found many men and interesting topics by that name, but I was looking for the theologian. I settled on a good lecture on the Three Hierarchs, Basil the Great (also known as Basil of Caesarea), Gregory the Theologian (also known as Gregory of Nazianzus) and John Chrysostom. I like to dabble in topics about which I know nothing.   McGuckin has written on Gregory, so that was his part of this three topic lecture. Lots of humor.  I guess Gregory was a funny guy.

https://youtu.be/xWhpQpbV1o8

These three are called “doctors of the church” by the western church and Hierarchs by the eastern church.

This particular lecture focuses on the Greek language and culture, the Roman social and legal system, and the Jewish moral teachings as the Christian basis for the role of the early, ancient church in social justice. The idea that God is in suffering changed civilization.

How the early church judged those who sought membership

Apostolic Traditions was written by Hippolytus who feared the church was straying from tradition and falling into heresy and false doctrine, so he wanted to record the right way to ordain leaders like bishops and deacons and how to bring in new members. Nothing of the original Greek remains, but there are translations.  This simplified version by Kevin P. Edgecomb  is based on the work of Bernard Botte (La Tradition Apostolique. Sources Chretiennes, 11 bis. Paris, Editions du Cerf, 1984) and of Gregory Dix (The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr. London: Alban Press, 1992)

15 Those who are newly brought forward to hear the Word shall first be brought before the teachers at the house, before all the people enter. ²Then they will be questioned concerning the reason that they have come forward to the faith. Those who bring them will bear witness concerning them as to whether they are able to hear. ³They shall be questioned concerning their life and occupation, marriage status, and whether they are slave or free. ⁴If they are the slaves of any of the faithful, and if their masters permit them, they may hear the Word. If their masters do not bear witness that they are good, let them be rejected. ⁵If their masters are pagans, teach them to please their masters, so that there will be no blasphemy.

⁶If a man has a wife, or a woman has a husband, let them be taught to be content, the husband with his wife, and the wife with her husband. ⁷If there is a man who does not live with a woman, let him be taught not to fornicate, but to either take a wife according to the law, or to remain as is.

⁸If there is someone who has a demon, such a one shall not hear the Word of the teacher until purified.

16 They will inquire concerning the works and occupations of those are who are brought forward for instruction. ²If someone is a pimp who supports prostitutes, he shall cease or shall be rejected. ³If someone is a sculptor or a painter, let them be taught not to make idols. Either let them cease or let them be rejected. ⁴If someone is an actor or does shows in the theater, either he shall cease or he shall be rejected. ⁵If someone teaches children (worldly knowledge), it is good that he cease. But if he has no (other) trade, let him be permitted. ⁶A charioteer, likewise, or one who takes part in the games, or one who goes to the games, he shall cease or he shall be rejected. ⁷If someone is a gladiator, or one who teaches those among the gladiators how to fight, or a hunter who is in the wild beast shows in the arena, or a public official who is concerned with gladiator shows, either he shall cease, or he shall be rejected. ⁸If someone is a priest of idols, or an attendant of idols, he shall cease or he shall be rejected. ⁹A military man in authority must not execute men. If he is ordered, he must not carry it out. Nor must he take military oath. If he refuses, he shall be rejected. ¹⁰If someone is a military governor,^a or the ruler of a city who wears the purple, he shall cease or he shall be rejected. ¹¹The catechumen or faithful who wants to become a soldier is to be rejected, for he has despised God. ¹²The prostitute, the wanton man, the one who castrates himself, or one who does that which may not be mentioned, are to be rejected, for they are impure. ¹³A magus shall not even be brought forward for consideration. ¹⁴An enchanter, or astrologer, or diviner, or interpreter of dreams^b, or a charlatan^c, or one who makes amulets, either they shall cease or they shall be rejected. ¹⁵If someone's concubine is a slave, as long as she has raised her children and has clung only to him, let her hear. Otherwise, she shall be rejected. ¹⁶The man who has a concubine must cease and take a wife according to the law. If he will not, he shall be rejected.

17 Catechumens will hear the word for three years. ²Yet if someone is earnest^a and perseveres well in the matter, it is not the time that is judged, but the conduct.

^a Lit. has the authority of swords
^b Other ancient authorities add or one who clips the fringes of garments,
^c Lit., one who stirs up the people

---------------------

Given the lax standards of today it is amazing that the persecuted and outlawed church of the third century would not accept people who would not change their lifestyle or profession in preference for sinning. And they needed witnesses—which many churches still recommend . . such as a god parent or sponsor. Military leaders were to defy orders. Political leaders were not welcome to take instruction. Gladiators had to give up their jobs. Slaves, however, could become Christians and by their witness might convert their masters, but not magicians or those in the occult who wouldn’t give it up. Sexual immorality (prostitute, wanton man, the castrated, and one “who does that which may not be mentioned”) was enough to cause rejection—and I don’t see an exception for giving up the practice. A faithful concubine, however, could be accepted in the fellowship, but the man had to give up his concubine or make her a wife.

Fathers of the Church, an 8 part series

The Fathers of the Church are a swath of history all Christians-- Catholic, Orthodox and Protestants—can share.  As a Lutheran, I’m often distressed that our church history seems to begin in the 16th century, and not with the first century Christians.  This instructor is a layman, Charles Craigmile, a Chicago businessman with seminary training, and I know nothing about him, even after search Google, but he’s very good.  This series was given in the summer of 2014 at St. Mary’s Church, Lake Forest, IL.  Now, it is given from a Catholic point of view, as you notice, when he suggests responses Catholics can provide for their friends of other denominations.  This is the first lecture, then by searching you YouTube or looking to the right hand column of your screen, you can find the other seven.

Update: Checked Mr. Craigmile's LinkedIn page: DePaul University, MA, Philosophy, 1987 – 1989; University of St. Thomas, University of St. Thomas, BA, Philosophy, Latin and Greek, 1981 – 1985. He's currently President and Chief Executive Officer at Revenova LLC of Chicago.

Primary texts of the early Christian church

• The Early Church Fathers (Ante-Nicene; Nicene; Post-Nicene Fathers)
• Early Church Fathers – Additional Texts
• The Fathers of the Church (New Advent)
• Early Christian Writings
• The Early Church Documents
• Gnostic Texts
• Apocryphal Acts
• Non-canonical Literature
• Latin Classical & Patristic Texts
• The Latin Library – Latin Texts
• Biblioteca Augustana: Latin Texts
• The Tertullian Project
• Online Medieval & Classical Library
• Medieval Sourcebook
• Corpus Thomisticum

From a list at the website of Jim Papandrea

The Early Church, contraception and abortion

Some Christians think the church has not always disapproved of contraception and abortion (especially if they listen to that well known theologian, Nancy Pelosi). They may think the HHS battle just belongs to the Catholics.  They would be wrong. For the first centuries of the church, we share many of the “founding” documents written after the New Testament gospels and letters.  The earliest, the Didache, which is sort of a catechism for new believers, is very clear on this issue. Abortion and even infanticide and offering children to the pagan gods were not uncommon among the cultures of the early converts, so something needed to be said. Due to the length of this article, I’m only using the high lights, and I suggest you look at the original if interested in this topic.

The earliest reference to contraception and abortion is in the Didache, a document from the second half of the first century or early second century. Didache reads: “You shall not practice birth control, you shall not murder a child by abortion, nor kill what is begotten” (2).

Many translations read “practice sorcery” because the Greek word sometimes has that meaning (see Wisdom 12:4, Galatians 5:20, Revelation 18:23). However, it also means practice medicine or use poison, and the term may refer to contraceptive measures, as is the case in a number of the following texts.

Another early text is the Epistle of Barnabas: “You shall not slay the child by procuring abortion, nor shall you destroy it after it is born” (19). This also shows that the earliest Christians forbade abortion.

In the second century, St. Clement of Alexandria wrote in the Paedagogus (2.10.96): “Women who resort to some sort of deadly abortion drug kill not only the embryo, but along with it, all human kindness.” This passage supports our translation of the Didache by mentioning the use of drugs to induce abortion.

In 177, Athenagoras of Athens wrote in the Supplication for the Christians: “And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder?”

.. .Tertullian’s Apology in 197, while he was still in union with the Church, says, “In our case, murder being once for all forbidden, we may not destroy even the fetus in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth.”

In the third century, Minucius Felix (226) wrote in Octavius: “There are some women who, by drinking medical preparations, extinguish the source of the future man in their very bowels, and thus commit a parricide before they bring forth” (30).

Around 228, St. Hippolytus wrote about unmarried women, including some reputed to be Christians, who became pregnant from illicit relationships. In his Refutation of All Heresies, he says, “Whence women, reputed believers, began to resort to drugs for producing sterility and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church” (9.7).

. . . . A document known as the Constitutions of the Holy Apostles reads “You shall not slay thy child by causing abortion, nor kill that which is begotten; for ‘everything that is shaped and has received a soul from God, if it be slain, shall be avenged, as being unjustly destroyed’” (7.1).

This states the belief that the fetus has a soul and its life must be protected from conception forward.

. . .  St. Augustine wrote On Marriage and Concupiscence (419). . .  “I am supposing, then, although you are not lying [with your wife] for the sake of procreating offspring, you are not for the sake of lust obstructing their procreation by an evil prayer or an evil deed. Those who do this, although they are called husband and wife, are not; nor do they retain any reality of marriage, but with a respectable name cover a shame” (1.15.17).

St. Basil the Great wrote in his First Canonical Letter, Canon 2: “The woman who purposely destroys her unborn child is guilty of murder. With us there is no nice enquiry as to its being formed or unformed. In this case it is not only the being about to be born who is vindicated, but the woman in her attack upon herself; because in most cases women who make such attempts die. The destruction of the embryo is an additional crime, a second murder, at all events, if we regard it as done with intent” (374). . .

St. Jerome, Letter 22 to Eustochium (396), said: “Some, when they find themselves with child through their sin, use drugs to procure abortion, and when (as often happens) they die with their offspring, they enter the lower world, laden with the guilt not only of adultery against Christ, but also of suicide and child murder. Yet it is these who say: ‘Unto the pure all things are pure; my conscience is sufficient guide for me.’ A pure heart is what God looks for” (13).

Not only did many of the great theologians address abortion and contraception, but so did some councils.. . 

Likewise, the Catholic author of this article says, Luther and Calvin also condemned the practice.

Read more: http://www.ncregister.com/daily-news/abortion-contraception-and-the-church-fathers#ixzz2VQhyQsx9

Origen--was he such a bad guy to have a dream?

Yesterday I was listening to a Catholic call-in talk show on 1580 am (Columbus), and a father (dad) called in upset about the litany that was going to be used at his child's first communion. I knew nothing about this--I've never been to one. He said that instead of saints, they were using Solomon, Sarah and Origen. Again, I was left out of the loop, but apparently, whoever wrote this is a sister of whoever does some of our confessions at UALC when they don't use the LBW--they just don't sound right in real time--too chatty and modern for my taste (and sins).

So the dad mentioned that Origen didn't believe people would go to hell for their unbelief, and so despite his influence on hundreds of years of Christian thought and his hundreds of written works, he is not a saint. So today I looked him up in Church History in Plain Language by Bruce L. Shelley, Word Books, 1982, pp. 98-99.

"Origen's vision, it seems knew no limits. It extended so far as to teach that all creatures including the devil himself would one day be restored to communion with God. Hell would be emptied. That doctrine above all others caused him no end of trouble. . . Origen's error lay in turning a dream into a doctrine. Orothodox Christians felt that they could not turn the dream into a doctrine because such an idea almost always tends to deny man's free will and its eternal consequences."

Sigh. Yes, it's a lovely dream, isn't it? Hell would be emptied; I'd like to see that one myself, even though I'm a firm believer in consequences.

"The end of all desires for Origen came in 254. In the persecution instigated by Emperor Decius, Origen was singled out for special attack. He was flung into prison, chained and tortured. The authorities made him as miserable as possible while preserving his life in connstant torment. Decius' reign of terror for the church ended in 251 and Origen was released. The torture, however, had taken its toll on the white-haired professor. He died 3 years later, at the age of 69 at Tyre."

Origen and Origenism - Original Catholic Encyclopedia