Science in Christian Perspective
AN EVANGELICAL POSITION ON BIRTH CONTROL
Earl J. Reeves
Department of Political Science
University of Missouri
St. Louis,
Missouri
Reprinted Irons Birth Control and the Christian, W. 0. Spitser and C.
L. Saylor,
Editors, Tyndale House, Wheaton. Illinois (1969) Pp. 192-194.
From: JASA 22 (June 1970): 50-51.
Abstention
In seeking to formulate an evangelical position on birth control it
may he helpful
to group the various methods into three basic categories-abstention,
prevention,
and abortion. Abstention, which includes late marriage, periodic abstention (or
rhythm), and celibacy, has traditionally been regarded as an acceptable method
for Roman Catholics. But in general, abstention is a highly unreliable method
for restraining the population explosion. Late marriage may limit the number of
child-bearing opportunities if it is accompanied by pre-marital abstinence. But
given the strength of the sex drive, it may simply increase the temptation for
pre-marital intercourse and result in an increase in illegitimate
children. Likewise,
celibacy if accompanied by sexual abstinence removes some units from
the population
production line. But the number of such persons is far too small to
make any significant change in the rate of population increase.
Within the marriage relationship complete abstention from intercourse
is not only
unnatural but contrary to Paul's warning in I Corinthians 7:5 that husbands and
wives should be careful not to deny one another the sexual rights of marriage
lest they he tempted into unfaithfulness. And even the practice of
periodic abstention,
while perhaps better than no family planning at all, is both unreliable and for
many people unpleasant. The precise counting of days and keeping of charts that
is required to give any hope of success would seem to most observers, including
many Roman Catholics, to he so cumbersome and mechanical as to destroy much of
the normal enjoyment of the sexual act.
Contraception
Therefore, the evangelical Christian would probably not regard abstinence as a
very realistic or even particularly desirable method of birth control. This is
especially true in view of the improvements which have been made in mechanical
and chemical contraception. If one accepts the general Protestant
viewpoint that
the creation of one flesh through the sexual relationship is both natural and
desirable even when procreation is not the basic purpose, then there
would appear
to be no particular moral or religious basis to prevent the
evangelical Christian
from using any of the generally accepted means of preventing conception. Even
coitus interruptus, though it may be rejected on aesthetic grounds or regarded
as an unpleasant interruption of a natural process, would not seem to
be morally
objectionable. In contrast to Roman Catholic teaching, for example, the sin of
Onan is best understood as resulting not from the use of coitus interruptus but
from his disobedience to Cod's direct commandment to raise up seed in
his brother's
name. And the sin would have been just as great if he had abstained
from the sex
relationship completely.
In general there would appear to be no Scriptural reason to deny a
married couple
the right to use any of the standard mechanical or chemical methods
of preventing
pregnancy. Even the question of the possibility of destroying life by
destroying
a fertilized egg through an IUD or a pill seems likely to he dismissed by most
evangelicals as a highly theoretical and legalistic controversy.
Even the development of a "morning after" pill would seem
to be a real
boon for mankind and therefore, should he welcomed rather than condemned. The
fact that it could be taken after intercourse would permit a tailoring of the
use of the pill to the requirements of specific individual patterns, especially
for those who have intercourse rarely or irregularly. It would
eliminate the necessity
for taking a regular cycle of pills and might provide a method that
could be exported
most easily to the underdeveloped areas where population control is
most desperately
needed. It would also be a far more acceptable solution to the
problem of pregnancies
resulting from rape than that provided by abortion.
Abortion
It is in fact this last category of population control through
abortion (defined
as destruction of the embryo or fetus after conception has occurred)
that represents
the most difficult moral challenge. There is a strong movement both internationally and in the United States toward legalized
abortion for certain cases, particularly where the mother's life is endangered
by the pregnancy or for victims of rape. The American Medical Women's
Association,
for example, in their convention in November 1966 joined with the
American College
of Obstetricians and Gynecologists and the American Law Institute in
urging limited
legalized abortion. They note that there are an estimated one million abortions
performed in the United States each year and few of them are
performed under sanitary
medical conditions. Therefore, they recommend that licensed hospitals
be permitted
to provide abortions in cases where there is substantial danger to the mother's
mental or physical health, where there is strong probability that the
child will
be born with severe mental or physical abnormality, or where the pregnancy is
the result of rape or incest. The State of Colorado has adopted a law
which permits
abortion, and serious consideration is currently being given to similar moves
in several other state legislatures. Where they are designed to provide careful
medical and legal controls, such laws may be desirable if they are used only in
extreme emergencies. In general, however, abortion should not be considered as
a significant device for limiting population and its widespread use
for that purpose
represents a very callous disregard for human life.