On Abortion and Infanticide in the Early Christian (patristic) Period

Izlaskom kršćanstva iz Palestine, vrlo izolirane sredine, u područje Mediterana ujedinjenog grčkom kulturom i rimskom državom (pravom), kršćanstvo se susrelo s mnogim poteškoćama. Premda je Rimsko Carstvo bilo prilično tolerantno društvo, osobito u religijskom pogledu, kršćanstvo se susrelo s mnoštvom njemu neprihvatljivih religijskih i etičkih stavova i moralnih ponašanja, poput politeizma, moralnog liberalizma pa i odnosa prema pobačaju i čedomorstvu koji su u antičko vrijeme bili česti, moralno i društveno prihvatljivi. U ovom radu želimo odgovoriti na nekoliko važnih pitanja: a) koji je ranokršćanski stav o početku ljudskog života; b) što ranokršćanski autori misle o ljudskom zametku (fetusu); c) koji je ranokršćanski moralni stav o pobačaju i čedomorstvu; d) koje su eshatološke posljedice svojevoljnog pobačaja i čedomorstva. Kršćanstvo, od svojih početaka, ima jasan stav o abortusu kao ubojstvu i smrtnom grijehu, smatrajući da je fetus od svoga začeća živo ljudsko biće, stoga je za kršćane svojevoljan prekid trudnoće moralno neprihvatljiv i smrtni grijeh. Već u najranijoj kršćanskoj književnosti pobačaj je označen kao »put smrti« koji je kršćanima neprihvatljiv jer se protivi ljubavi prema bližnjemu, jer uništava Božje stvorenje. Osuđuju se svi koji sudjeluju u pobačaju. Apologetski pisci drugog stoljeća svoje protivljenje abortusu opravdavaju kršćanskim poštivanjem ljudskog života. Božja zapovijed »Ne ubij« jednako se odnosi na rođeno i nerođeno dijete. Jasnu osudu abortusa nalazimo i kod mnogih drugih ranokršćanskih pisaca koji ga izjednačuje s ubojstvom.Leaving the Palestine as a isolated area and spreading across Mediterranean which was bound together by Greek culture and Roman state (by the Law), Christianity faced many privileges as well as many difficulties. Although the Roman Empire was well organized, law respecting society and quite tolerant society concerning the different religions, Christianity met many unacceptable religious and ethical attitudes and moral behaviour such as polytheism, moral liberalism and their view on abortion and killing children which in ancient times were often, morally and socially acceptable. Based in Biblical tradition and Jewish practice, for Christians, such pagan attitudes towards abortion since the beginning were unacceptable. Abortion was rejected as morally unacceptable and a deadly sin for they thought that from the very beginning (conception) the foetus is live human being, and breaking off pregnancy by someone own will was considered as a murder. In the first five centuries early Christian authors designated abortion as a »way of death« and it is against love towards neighbour. Already the second century apologetic writers emphasised an obligation to respect human life and God’s commandment »Thou shall not kill«, equally toward born and unborn children. The article brings the most important early Christian texts concerning abortion and we can summarize them in a few generally accepted conclusions: 1. An embryo is a human person from the beginning and abortion is unacceptable in all cases; 2. Any methods of abortion (even contraception before and after) are also unacceptable; 3. Abortion and rejection of new born children is a murder; 4. Abortion is a deadly sin which will be punished by hell. Some early Christian authors such as Tertullian i Augustin, under influence of Platonic and Aristotelian Philosophy about graduate development (shaping) of human foetus and it’s »becoming more spiritualized«, have some different opinions. In the light of its own teaching (»traditionalism«) Tertullian thinks that child inherits the body and soul from his parents; the body and soul becoming mature and live together, and when that process is finished, we can speak about human being in its fullness. Augustin also speaks about »becoming more spiritualized« but his attitude is not clearly stated and precisely explained. According to early Christian scholars, Theological (Christological) teaching at councils in Ephesus (431) and Chalcedon (451), clearly says that Jesus Christ is real and fully human being (person) from his conception