Christian Use of Birth Control in Preventing Runaway Pregnancies
The use of birth control within Christian traditions involves diverse perspectives, often rooted in interpretations of scripture concerning procreation, the sanctity of life, and marital relations. While the Bible does not directly address modern contraceptive methods, various passages inform theological discussions on family planning.
One significant theme in scripture is God's sovereignty over life and birth. The Old Testament frequently portrays God as opening and closing wombs, indicating divine control over fertility [2]. For instance, passages in Genesis describe God's involvement in conception, such as with Sarah, Rachel, and Hannah [2]. Psalm 127:3 states that "children are a heritage from the Lord," suggesting that offspring are a divine gift. This perspective emphasizes that life originates with God, and human actions should align with this divine prerogative. The miraculous births of figures like Isaac and John the Baptist, born to elderly or previously barren parents, further highlight God's power to grant life even in seemingly impossible circumstances [3]. These narratives underscore the idea that God's plan often transcends natural human limitations [3].
Early Christian thought, as seen in the Patristic era, also touched upon procreation. Augustine, for example, discussed the propagation of children as a "most bounden duty" for ancient saints, particularly in the context of preserving a people for God and anticipating Christ's coming [5]. However, he noted that after Christ, this necessity changed, as spiritual regeneration became accessible to all nations regardless of natural birth [5]. This shift suggests a re-evaluation of the primary purpose of procreation within the Christian life, moving beyond the need to physically perpetuate a chosen people.
The New Testament offers some indirect considerations. Paul's letters, particularly 1 Timothy, discuss women's roles and salvation. One interpretation of 1 Timothy 2:15, "she will be saved through childbearing," suggests that childbearing is a circumstance amidst which salvation occurs, rather than the means of salvation itself [1]. This verse has been understood to refer to the trials of childbearing as part of the human condition, rather than a mandate for unlimited procreation [1]. Another passage, 1 Corinthians 15:8, uses the metaphor of being "born out of due time" to describe Paul's conversion, illustrating the concept of premature or irregular birth [4]. While not directly about contraception, these passages show an awareness of the complexities surrounding birth and its timing.
Different Christian traditions have developed varying stances on birth control. Some traditions emphasize the "procreative" and "unitive" aspects of marriage, viewing contraception as potentially hindering the procreative purpose. Others prioritize responsible family planning, considering the well-being of existing children, the health of the mother, and the family's ability to provide for more children. The concept of "runaway pregnancies" implies a concern for unintended or unmanageable pregnancies, which some traditions address through responsible family planning, including the use of contraception.
Sources
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:15: be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus Co1 3:15, "He . . . shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Gen 3:16, 'in sorrow shalt thou brin”
- Genesis (Protestant academic) “Tyndale House on Genesis 20:17: 20:17-18 The infertility suggests that some time had passed. God controls births; he opens and closes wombs (25:21; 29:31; 30:2, 17, 22-23; 1 Sam 1:19-20; Pss 113:9; 127:3; Luke 1:13).”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 1:7: Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen 11:30; Gen 17:17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of ag”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:8: One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [GROTIUS]. Compare the similar image from childbi”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 14 [XIII.]--BEFORE CHRIST IT WAS A TIME FOR MARRYING; SINCE CHRIST IT HAS BEEN A TIME FOR CONTINENCE.: Now this propagation of children which among the ancient saints was a most bounden duty for the purpose of begetting and preserving a people for God, amongst whom the prophecy of Christ's coming must needs have had precedence over everything, now has no longer the same necessity. For from among all nations the way is open for an abundant offspring to receive spiritual regeneration, from whatever quarter they derive their natural birth. So that we”