How is it cool when Orthodoxy allows both artificial birth control and abortion...depending?
How is that cool?
This is the teaching on abortion
of my own Russian Orthodox Church.http://incommunion.org/articles/the-orthodox-church-and-society/xii
orhttp://orthodoxeurope.org/page/3/14.aspx"The Basis of the Social Concept of the Russian Orthodox Church"
Document Issued by the Jubilee Bishops’ Council
of the Russian Orthodox Church,
in August 2000, Moscow, Russia
2. Since the ancient time the Church has viewed deliberate abortion as a grave sin. The canons equate abortion with murder.
This assessment is based on the conviction that the conception of a human being is a gift of God. Therefore, from the moment of conception any encroachment on the life of a future human being is criminal.
The Psalmist describes the development of the foetus in a mother’s womb as God’s creative action: “thou hast possessed my reins: thou hast covered me in my mother’s womb… My substance was not hid from thee, them I was made in secret, and curiously wrought in the lowest part of the earth. Thine eyes did see my substance” (Ps. 139:13, 15-16). Job testifies to the same in the words addressed to God: “thine hands have made me and fashioned me together round about… Hast thou not poured me out as milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and thy visitation hath preserved by spirit… Thou brought me forth out of the womb” (Job 10:8-12, 18). “I formed thee in the belly… and before thou comest out of the womb I sanctified thee”, says the Lord to the Prophet Jeremiah. “Thou shalt not procure abortion, nor commit infanticide” — this order is placed among the most important commandments of God in the Teaching of the Twelve Apostles, one of the oldest Christian manuscripts. “A woman who brought on abortion is a murderer and will give an account to God”, wrote Athenagoras, an apologist of the 2nd century. “One who will be man is already man”, argued Tertullian at the turn of the 3d century. “She who purposely destroys the foetus, shall suffer the punishment of murder… Those who give drugs for procuring abortion, and those who receive poisons to kill the foetus, are subjected to the same penalty as murder”,
read the 2nd and 8th rules of St. Basil the Great, included in the Book of Statutes of the Orthodox Church and confirmed by Canon 91 of the Sixth Ecumenical Council. At the same time, St. Basil clarifies: “And we pay no attention to the subtle distinction as to whether the foetus was formed or unformed”. St. John Chrysostom described those who perform abortion as “being worse than murderers”.
The Church sees the widely spread and justified abortion in contemporary society as a threat to the future of humanity and a clear sign of its moral degradation. It is incompatible to be faithful to the biblical and patristic teaching that human life is sacred and precious from its origin and to recognise woman’s “free choice” in disposing of the fate of the foetus. In addition, abortion present a serious threat to the physical and spiritual health of a mother. The Church has always considered it her duty to protect the most vulnerable and dependent human beings, namely, unborn children. Under no circumstances the Orthodox Church can bless abortion.
Without rejecting the women who had an abortion, the Church calls upon them to repent and to overcome the destructive consequences of the sin through prayer and penance followed by participation in the salvific Sacraments. In case of a direct threat to the life of a mother if her pregnancy continues, especially if she has other children, it is recommended to be lenient in the pastoral practice. The woman who interrupted pregnancy in this situation shall not be excluded from the Eucharistic communion with the Church provided that she has fulfilled the canon of Penance assigned by the priest who takes her confession. The struggle with abortion, to which women sometimes have to resort because of abject poverty and helplessness, demands that the Church and society work out effective measures to protect motherhood and to create conditions for the adoption of the children whose mothers cannot raise them on their own for some reason.
Responsibility for the sin of the murder of the unborn child should be borne, along with the mother, by the father if he gave his consent to the abortion. If a wife had an abortion without the consent of her husband, it may be grounds for divorce (see X. 3). Sin also lies with the doctor who performed the abortion. The Church calls upon the state to recognise the right of medics to refuse to procure abortion for the reasons of conscience. The situation cannot be considered normal where the legal responsibility of a doctor for the death of a mother is made incomparably higher than the responsibility for the destruction of the foetus — the situation that provokes medics and through them patients, too, to do abortions. The doctor should be utterly responsible in establishing a diagnosis that can prompt a woman to interrupt her pregnancy. In doing so, a believing medic should carefully correlate the clinic indications with the dictates of his Christian conscience.The Bishops who participated in the Millennium Council