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The Orthodox Patristic Teaching on the Human Embryo and the Ethical Repercussions on Abortion and Related Issues

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The Orthodox Patristic Teaching on the Human Embryo and the Ethical Repercussions on Abortion and Related Issues Durham E-Theses The orthodox patristic teaching on the human embryo and the ethical repercussions on abortion and related issues Televantos, FR Anastasios How to cite: Televantos, FR Anastasios (1998) The orthodox patristic teaching on the human embryo and the ethical repercussions on abortion and related issues, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4865/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 THE ORTHODOX PATRISTIC TEACHING ON THE HUMAN EMBRYO AND THE ETHICAL REPERCUSSIONS ON ABORTION AND RELATED ISSUES Tlie copyright of tliis thesis rests with the author. No quotation from it should be published witliout tlie written consent of die audior and information derived from it should be acknowledged. FR ANASTASIOS TELEVANTOS submitting for the MA(Theology) qualification UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY 1998 1 1 MAY 1999 ACKNOWLEDGEMENTS I wish to express my gratitude to Dr A. Louth, Reader in Patristics in the Theology Department, University of Durham for his invaluable interest and his prompt and rigorous criticism of my work. I must also thank his beautitude the Archbishop of Cyprus Chrysostom, for granting me a scholarship for my post• graduate studies. Declaration The material contained in the thesis has not been previously submitted for a degree in this or any other university. Statement of copyright The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. ABSTRACT Abortion and related issues have caused a conflict between Medical progress and Religious ethics. Historically, the life of the embryo was subordinated to the interest of the State in ancient Greece and of the father in ancient Rome (even though the Hippocratic oath was against abortion). It was Christianity that gave the foetus a high, independent, moral value. Science has proved that new, human, biological life starts at conception. Biblical, Anthropological evidence suggests that life is something sacred, for which God has an early interest. Iconography and Liturgical hymnology provide evidence that human, ensouled life starts at conception. The Holy Canons are strongly anti-abortion and strict not only towards women who perform abortion, but also towards anybody who helped them. Patristic writings themselves (notably St. Maximus the Confessor) emphasize that the body and soul are coeval at conception and that on Incarnation, Deity partook both body and soul simultaneously, at conception. The holy fathers were not always trying to fight abortion in their writings, but nevertheless an indirect negative stance may be extrapolated. This trend is followed by most modern Orthodox and Catholic moralists (Protestants to a lesser extent). Non-Christian religious ethics generally condemn abortion - but often for different reasons, derived from their faith teaching. There seem to be adverse psychological repercussions on the mother following abortion, while legalization on the issue follows the social trend and is therefore often in contradiction with the official teaching of the Church. Finally, the need for a proper pastoral approach is emphasized, as the decision to abort is often induced by existing personal/social pressures, and also because the advent of biotechnology seems to challenge the anti-abortion teaching of the Orthodox Church, despite its promises to solve problems associated with human reproduction. CONTENTS Acknowledgements, Declaration, Statement of copyright Abstract Contents/Abbreviations Chapter 1: Introduction/Historical Perspectives 1-16 Chapter 2: Basic Scientific information 17-21 Chapter 3: Biblical Dogmatic/Anthropological perspectives for the Abortion issue 22-40 Chapter 4: The embryo in Liturgical texts, Hymnology and Iconography 41-57 Chapter 5: Patristic Canons on abortion 58-72 Chapter 6: The issue of abortion in the light of Patristic Writings 73-112 Chapter 7: Modern Orthodox Moralists 113-127 Chapter 8: Psychological and Social aspects and consequences 128-133 Chapter 9: The non-Orthodox and non-Christian views 134-147 Chapter 10 Philosophical and Legal Aspects 148-155 Chapter 11 Conclusions, Future prospects. Pastoral Considerations 156-166 Bibliography: 167-171 Abbreviations PG: J.P. Migne, Patrologia Graeca BEDEI: Bi|3Aio9nKri'EAAnv(jJv FlaTEpajv KOi'EKKAriaiaaTiKajv ZuvYpacp^wv 1 CHAPTER 1: INTRODUCTION/HISTORICAL PERSPECTIVES It is a well known historical fact that ethicists have always tried to set moral boundaries to scientific and in particular medical progress. One can see this as early as Plato's time when he noted^ "Science devoid of virtue is crockery and not wisdom". Similarly, the recent great Albert Einstein fancily agrees: "Religion without Science is blind Science without Religion is bile". The famous Indian leader and philosopher Mahatma Gandi proclaimed^ that: "Among the seven blunders of the human world is Science without Humanity. Therefore this blunder must be transformed into wonder by ensuring that scientific progress is infused with a profound respect and even reverence for human life". A contemporary ethicist^ emphasizes: "Medicine is the most humane of sciences and the most scientific of humanities". One can easily overthrow the argument that Science and Religion are distinct disciplines and they should therefore follow separate routes: human life is the sum of many interactions - body/soul, materialistic/spiritual, personal/social, temporary/eternal, benefit/risk etc. This is why nobody disagrees with the legal control of nuclear weapons or with the measures proposed to prevent the impending ecological disaster. People want principles in their lives^ particularly in issues like life and death or the setting up of families; otherwise society will break down. All major problems may be seen to be ultimately theological^ and this is especially important since science solves some problems but creates others^ and bioethics is an example in which technology moves faster than philosophy^. However, secular ethicists would challenge the above affirmations and indeed the real problem is that such issues are no longer clear* unless one addresses,to firm faith dogmatic principles (i-e. definite ethics require definite principles): TABLE 1 Secular Humanism Christian Faith (Man is the measure of all things) (Supernatural revelation is the measure of all things) -God does not exist 1 -A personal God exists -The Cosmos arose by chance and 2 -Cosmos was created by God is a closed system self-explanatory and is an open system not -Jesus was only a man self-explanatory -There is no supernatural 3 -Jesus Christ is God revelation, but only human thinking 4 -Supernatural revelation does exist -Human destiny is oblivion (this 5 -Human destiny is eternal life earthly life is the only one that with God (earthly life is temporary). matters). Having said this, however, it must be stressed that in the conscience of the Eastern Orthodox Church, Medicine is considered to be something more than an 3 ordinary profession. Since Christ is the Great Healer, it is often regarded to be analogous to His Priesthood. Many saints of the Orthodox Church were doctors e.g. St Panteleimon, St Luke etc. In Sirach's Wisdom (38:1-7) one can read: "You must honour the doctor for his services.... for he was created by the Lord... the doctor's science will raise his head and will be admired by the great of the earth, the Lord has made drugs from the earth and the decent Man will not despise them... and he has given Men Science so that His name is glorified in His wonders". St John the Chrysostom^° recommends that we should accept the soul curing tribulations in our lives, allowed by God, as we accept the medicaments of a doctor to correct our bodily health. One may also add that both Christianity and Medicine recognize the human being as a psychosomatic assembly and are therefore both interested in the health of the whole person". St Anastasios the Sinaite^^ convincingly concludes this general introduction, when he insisted that: "Orthodoxy is the true knowledge of the Creator and His Creatures, of every being as it actually is". 4 Historically^^, abortion and infanticide were the most common techniques of birth control. Both of these practices were usually considered to be parental rights. The influential philosophers Plato and Aristotle approved of abortion, even demanded it in certain cases. Even though Plato believed that the unborn was a living being with a soul, in his ideal "Republic" he required abortion in women under the age of 20 or over 40^" and in cases of adultery, bigamy, incest and premarital sex. The rationale behind this seemingly arbitrary pronouncement is that for Plato, women bear children "to the State" The State's ideals, goals and needs take precedence over the life and rights of the unborn or newborn or their mothers. Plato's goal of developing the perfect state, necessitate a program of eugenics, in this utilitarian view of the individual; hence killing of unborn or newborn children who have a high risk of mental or physical deficiency must be encouraged by the state. Aristotle had similar views. In addition, he believed that ensoulment takes place after 40 days of gestation in males and after 90 days in females.
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