The following article is taken from Orthodox Pro Life: Abortion Information Center. The essence of all these patristic teachings is, “There is no excuse whatsoever for an abortion.”
“. . . the willful abortion of children is an act of murder, and the sinful character of that act always remains, even when conception has taken place in the most tragic circumstances.” – Metropolitan Theodosius, Orthodox Church in America, 1980
* * * * * * *
“The Church affirms that life begins at the moment of conception, and once this new life has begun in a woman, even in cases of rape or incest, she can no longer think solely of herself. Her life and the life of the baby are in the hands of the Lord. While rape and incest are grievous sins, the Church does not permit one sin to be resolved by allowing for an even greater sin to follow.” – Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia
* * * * * * *
After the Turks entered Cyprus and the rapes which occurred, the Cypriot Church allowed abortions for these circumstances. So someone asked Elder Epiphanios (Theodoropoulos) if this was correct or not. And he answered:
“No! It is not correct. If the raped woman was worldly, then no question is posed – she will not ask the Church what to do, anyway. If, however, the girl is faithful, then she will keep the fruit of her rape and when she appears before God, she will tell Him: Because of the words of Your lips, I kept harsh ways (Psalm 16:4). That child was my disgrace, my martyrdom, my cross. I kept it and did not transgress Your will. Think with what boldness such a woman will stand before the throne of God!”
The questioner then said to the Elder: “What is higher though: life or honor? I think honor. So precisely so, that such a girl can avoid public mockery from the birth of an illegitimate child, it would be good for her to proceed to abortion.”
The Elder responded: “There is however, a big difference, which you are not taking into consideration: You do not have the right to keep your honor, taking away the life of someone else, as is the conceived embryo. Life and honor can consequently be compared but only when they coincide in the same person.”
Counsels for Life: From the Life and Teachings of Father Epiphanios Theodoropoulos
* * * * * * *
Parents, who themselves have been violated by their child being violated in instances of rape or incest, often want the solution that seems to offer the quickest solution for the child and all involved. Choosing abortion, while it may seem to be the quickest of choices, in fact itself leaves many more scars for the person already victimized. The author is very mindful of the violation that has taken place, and offers the wisdom of the Church as a possible means to real healing. It is the belief of this author that the person violated by rape or incest, is again violated through abortion and that by carrying and bearing the child and offering the child up for adoption to a loving couple can very well be a source of healing and strength at this most difficult time. In any of the instances above, the choice to abort or not to abort has much to do with those surrounding the young person and what they counsel and support. Fr. John Kowalczk reminds all of us surrounding those dealing with a crisis pregnancy: Any involvement in an abortion; having one, performing one, condoning one, is an action against God. Abortion can be termed a hostile act of rebellion against God’s very work of creation. And do not the words “hostile rebellion against God” sum up the very essence of the work of Satan? (Moral and Ethical Issues Confronting Orthodox Youth Across North America by Archpriest Joseph F. Purpura)
* * * * * * *
“If abortion were illegal, what about victims of rape and incest?”
By Valerie Protopapas, Executive Secretary and Educational Director of Orthodox Christians for Life
Cases of rape and incest very rarely lead to pregnancy for a variety of reasons. In cases where they do, we must remember that the child in the womb is not guilty of any crime but is also a victim. As we do not ask the death penalty for the actual criminal of rape or incest, why should we demand it for the second innocent victim?
Also, abortion leads to increased trauma as the victim will suffer the emotional and possibly physical damage which is common to all abortions. Between 50 and 80% of all women who have had abortions suffer mild to severe psychological trauma although it may take up to 8 or 10 years before manifesting itself. This is simply piling the trauma of abortion upon trauma of rape or incest. A woman who carried through such a pregnancy may indeed wind up far better off physically and psychologically than a woman who chooses to abort.
Finally, we must remember that, as Christians, we are obligated to offer God’s compassion to the woman, not “the compassion” that is of the world. The world says that the woman would be much better off killing her child. This so-called “compassion” is wicked and leads to spiritual, moral, and sometimes physical death. God’s compassion has more respect for the sufferer, offering the suffering of His Son as an example in our distress and the promise of His eternal love and constant support in times of trial.
* * * * * * *
When man is in pain Christ visits him. Some say: “Geronda, is this not cruel? Why did God allow this? Does He not suffer seeing us in pain?” Geronda answered: “God is in pain, too, seeing men tormented by illness, demons, barbarians… but He has great joy knowing the heavenly reward that He has prepared for them.” (Geronda Paisios of Holy Mountain, On Pain and Suffering)
* * * * * * *
There was a time in my life when I spoke to a great deal of troubled women, counseling them and trying to help them through their pain and difficulty. Battered women, abused women, rape victims, former child molestation victims, etc. One theme that came back to me from these women again and again was that carrying the baby through to pregnancy actually helped healing and brought good out of the darkness, shame, fear, and horror of rape or incest. Another theme [from those victims that did choose abortion] was shame and deep sorrow at having put their baby to death. But this is the side nobody will tell, [our society] doesn’t care to listen to what these women have to say, they don’t care even if they did listen. It contradicts the story line they want to tell, it conflicts with their politics, and so it doesn’t count. www.str.org
* * * * * * *
It is necessary to provide women who are pregnant respect. They need our protection. This is also very true in the case of the single mother who has been abused and violently raped. This is what happened during the Turkish invasion in Cyprus in 1974. On one hand we have the tragedy of women being raped and on the other we have a life in the womb, a living man who is not in fault and who is part of the woman’s body. Who knows what that person will be become because in each case man is made with the hope that he can become like God. (Fr. George Metallinos, University of Athens, Professor of Theology)
* * * * * * *
Men forget to find shelter in God because their faith is not strong. They forget that God promised to protect them and asked them not to despair… (Priest Dionysios Tatsis, Periodical Orthodox Typos, March 25 2011)
* * * * * * *
A pregnancy after rape is very rare. Many believe that abortion is the only solution to a pregnancy after rape. This idea is used by many to support the efforts towards legalization of abortion.
1. The mother who has the abortion is temporarily relieved from the pain that rape caused her. But she is left with the tragic remembrance of the murder of her child. How can we justify the decision to kill an innocent living person?
2. The mother should have support from her immediate environment [family, Church, Society]. She may decide to give the child up for adoption. The woman who patiently endures the nine months will receive a peaceful conscience knowing that she courageously decided to accept the life which lives inside of her even though this life was conceived without her will and under tragic events.
(Fr. Savvas Michailidis, Greece)
* * * * * * *
Shouldn’t Abortion be Legal in Cases of Rape or Incest?
There are two answers to this objection. First, a child conceived through rape or incest does not deserve the death penalty for his or her father’s crime. Second, research shows that the victim of either crime is likely to suffer more if she resorts to abortion.
One large-scale study of pregnant rape victims found that approximately 70 percent chose to give birth. Many sexual assault victims see giving birth as a selfless, loving act that helps bring healing from the horrific experience of the rape itself. Women who abort children conceived through rape often report that they didn’t feel that they had any other choice, since everyone around them assumed that they would not want to give birth to the rapist’s baby.
The case against abortion for pregnant victims of incest is even stronger. Incest victims hardly ever voluntarily consent to an abortion. Rather than viewing the pregnancy as unwanted, the victim of incest is more likely to see the pregnancy as a way to get out of the incestuous relationship because it exposes the abusive sexual activity that family members are either unaware of or unwilling to acknowledge. The pregnancy poses a threat to the perpetrator, who frequently attempts to coerce his incest victim to have an unwanted abortion.
The idea that the violent act of abortion is beneficial to victims of rape and incest is simply unfounded. On the contrary, evidence shows that abortion in such cases compounds the unspeakable pain that victims experience.
Moreover, given that one-third of one percent of abortions are performed under such circumstances, we might ask why this question is so frequently raised. Do these extremely rare cases justify tolerating the other 99.67% of abortions? Would those who raise this objection really be willing to ban abortion if exceptions were made for rape and incest?
* * * * * * *
Pregnancy resulting from Incest
excerpts from ‘The Psychological Aspects of Abortion’
the following is taken from a secular text on the psychological affects of abortion on victims of incest:
Most pregnancies from incest have a very different dynamic than from rape and must be counseled in a very different manner. Even strongly pro-abortion people, if they approach an incest case professionally, must be absolutely convinced before advising abortion, for abortion is not only is an assault on the young mother, but it may completely fail to solve the original problem. It is also unusual for wisdom to dictate anything but adoptive placement of the baby.
In incest, is pregnancy common?
No. “Considering the prevalence of teenage pregnancies in general, incest treatment programs marvel at the low incidence of pregnancy from incest.” Several reports agree at 1% or less.
How does the incest victim feel about being pregnant?
For her, it is a way to stop the incest; a way to unite mother and daughter, a way to get out of the house. Most incestuous pregnancies, if not pressured, will not get abortions. “As socially inappropriate as incest and incestuous pregnancies are, their harmful effects depend largely upon reaction of others.”
Source: G. Maloof, “The Consequences of Incest,” The Psychological Aspects of Abortion, University Publications of America, 1979, p. 74, 100
* * * * * * *
There is a case in America of a girl who was kidnapped at age 11 in 1991 and was held captive for 18 years. She was raped and sexually abused by her kidnapper who was out on parole for a previous rape conviction at the time of her kidnapping. While in captivity she became pregnant twice and carried both pregnancies to term. She gave birth to her first child, a daughter, at age 14. She gave birth to her second child, another daughter, three years later. She breast-fed them and raised them and taught them herself while in captivity. After her rescue in 2009, and after the conviction of her kidnapper/rapist (who received a conviction of 431 years in prison), she eventually began to speak about her experience. What she endured is utterly horrific, yet she has great love for her daughters in spite of how and by whom they were conceived. When asked how she survived those 18 years, she said, “I had my girls to give me strength.” When commenting on the birth of her first daughter she said, “My baby girl came into the world when I was fourteen years old and very, very scared. Recounting that day, I can’t believe it was me that went through this. How did I not go insane with worry? How do you get through things you don’t want to do? You just do. I would do it all again. The most precious thing in the world came out of it… my daughters.” (Jaycee Dugard, 2011)
* * * * * * *
Rebecca Kiessling: Abortion Survivor Who was Conceived in Rape
Rebecca Kiessling is an example of someone who was conceived in rape and escaped an abortion death. Her story is included here because she offers a valuable testimony in defense of the unborn who are considered ‘the hard cases.’
About Rebecca Kiessling:
I was adopted nearly from birth. At 18, I learned that I was conceived out of a brutal rape at knife-point by a serial rapist. Like most people, I’d never considered that abortion applied to my life, but once I received this information, all of a sudden I realized that, not only does it apply to my life, but it has to do with my very existence. It was as if I could hear the echoes of all those people who, with the most sympathetic of tones, would say, “Well, except in cases of rape. . . ,” or who would rather fervently exclaim in disgust: “Especially in cases of rape!!!” All these people are out there who don‘t even know me, but are standing in judgment of my life, so quick to dismiss it just because of how I was conceived. I felt like I was now going to have to justify my own existence, that I would have to prove myself to the world that I shouldn’t have been aborted and that I was worthy of living. I also remember feeling like garbage because of people who would say that my life was like garbage — that I was disposable.
Please understand that whenever you identify yourself as being “pro-choice,” or whenever you make that exception for rape, what that really translates into is you being able to stand before me, look me in the eye, and say to me, “I think your mother should have been able to abort you.” That’s a pretty powerful statement. I would never say anything like that to someone. I would say never to someone, “If I had my way, you’d be dead right now.” But that is the reality with which I live. I challenge anyone to describe for me how it’s not. It’s not like people say, “Oh well, I‘m pro-choice except for that little window of opportunity in 1968/69, so that you, Rebecca, could have been born.” No — this is the ruthless reality of that position, and I can tell you that it hurts and it’s mean. But I know that most people don’t put a face to this issue. For them, it’s just a concept — a quick cliche, and they sweep it under the rug and forget about it. I do hope that, as a child of rape, I can help to put a face, a voice, and a story to this issue.
I’ve often experienced those who would confront me and try to dismiss me with quick quips like, “Oh well, you were lucky!” Be sure that my survival has nothing to do with luck. The fact that I’m alive today has to do with choices that were made by our society at large, people who fought to ensure abortion was illegal in Michigan at the time — even in cases of rape, people who argued to protect my life, and people who voted pro-life. I wasn’t lucky. I was protected. And would you really rationalize that our brothers and sisters who are being aborted every day are just somehow “unlucky”?!!
Although my birthmother was thrilled to meet me, she did tell me that she actually went to two back-alley abortionists and I was almost aborted. After the rape, the police referred her to a counselor who basically told her that abortion was the thing to do. She said there were no crisis pregnancy centers back then, but my birthmother assured me that if there had been, she would have gone if at least for a little more guidance. The rape counselor is the one who set her up with the back-alley abortionists. For the first, she said it was the typical back-alley conditions that you hear about as to why “she should have been able to safely and legally abort” me — blood and dirt all over the table and floor. Those back-alley conditions and the fact that it was illegal caused her to back out, as with most women.
Then she got hooked up with a more expensive abortionist. This time she was to meet someone at night by the Detroit Institute of Arts. Someone would approach her, say her name, blindfold her, put her in the backseat of a car, take her and then abort me . . . , then blindfold her again and drop her back off. And do you know what I think is so pathetic? It’s that I know there are an awful lot of people out there who would hear me describe those conditions and their response would just be a pitiful shake of the head in disgust: “It’s just so awful that your birthmother should have had to have gone through that in order to have been able to abort you!” Like that’s compassionate?!! I fully realize that they think they are being compassionate, but that’s pretty cold-hearted from where I stand, don’t you think? That is my life that they are so callously talking about and there is nothing compassionate about that position. My birthmother is okay — her life went on and in fact, she’s doing great, but I would have been killed, my life would have been ended. I may not look the same as I did when I was four years old or four days old yet unborn in my mother’s womb, but that was still undeniably me and I would have been killed through a brutal abortion.
According to the research of Dr. David Reardon, director of the Elliot Institute, co-editor of the book Victims and Victors: Speaking Out About Their Pregnancies, Abortions and Children Resulting From Sexual Assault, and author of the article “Rape, Incest and Abortion: Searching Beyond the Myths,” most women who become pregnant out of sexual assault do not want an abortion and are in fact worse-off after an abortion. See http://www.afterabortion.org .
So most people’s position on abortion in cases of rape is based upon faulty premises: 1) the rape victim would want an abortion, 2) she’d be better off with an abortion, and 3) that child’s life just isn’t worth having to put her through the pregnancy. I hope that my story, and the other stories posted on my site [www.rebeccakiessling.com], will be able to help dispel that last myth.
I wish I could say that my birthmother was with the majority of victims and that she didn’t want to abort me, but she had been convinced otherwise. However, the nasty disposition and foul mouth of this second back-alley abortionist, along with a fear for her own safety, caused her to back out. When she told him by phone that she wasn’t interested in this risky arrangement, this abortion doctor insulted her and called her names. To her surprise, he called again the next day to try to talk her into aborting me once again, and again she declined and was hurled insults. So that was it — after that she just couldn’t go through with it. My birthmother was then heading into her second trimester — far more dangerous, far more expensive to have me aborted.
I’m so thankful my life was spared, but a lot of well-meaning Christians would say things to me like, ”Well you see, God really meant for you to be here!” Or others may say, “You were meant to be here.” But I know that God intends for every unborn child to be given the same opportunity to be born, and I can’t sit contentedly saying, “Well, at least my life was spared.” Or, “I deserved it. Look what I’ve done with my life.” And millions of others didn’t? I can’t do that. Can you? Can you just sit there and say, “At least I was wanted . . . at least I’m alive” or just, “Whatever!”? Is that really the kind of person who you want to be? Cold-hearted? A facade of compassion on the exterior, but stone-cold and vacated from within? Do you claim to care about women but couldn’t care less about me because I stand as a reminder of something you’d rather not face and that you’d hate for others to consider either? Do I not fit your agenda?
In law school, I’d also have classmates say things to me like, “Oh well! If you’d been aborted, you wouldn’t be here today, and you wouldn’t know the difference anyway, so what does it matter?” Believe it or not, some of the top pro-abortion philosophers use that same kind of argument: “The fetus never knows what hits him, so there’s no such fetus to miss his life.” So I guess as long as you stab someone in the back while he’s sleeping, then it’s okay, because he doesn’t know what hits him?! I’d explain to my classmates how their same logic would justify me killing you today, because you wouldn’t be here tomorrow, and you wouldn’t know the difference anyway, so what does it matter?” And they’d just stand there with their jaws dropped. It’s amazing what a little logic can do, when you really think this thing through — like we were supposed to be doing in law school — and consider what we’re really talking about: there are lives who are not here today because they were aborted. It’s like the old saying: “If a tree falls in the forest, and no one is around to hear it, does it make a noise?” Well, yeah! And if a baby is aborted, and no one else is around to know about it, does it matter? The answer is, YES! Their lives matter. My life matters. Your life matters and don’t let anyone tell you otherwise!
The world is a different place because it was illegal for my birthmother to abort me back then. Your life is different because she could not legally abort me because you are sitting here reading my words today! But you don’t have to have an impact on audiences for your life to matter. There is something we are all missing here today because of the generations now who have been aborted and it matters.
One of the greatest things I’ve learned is that the rapist is NOT my creator, as some people would have me believe. My value and identity are not established as a “product of rape,” but as a child of God. Psalm 68:5,6 declares: “A father to the fatherless . . . is God in his holy dwelling. God sets the lonely in families.” And Psalm 27:10 tells us “Though my father and mother forsake me, the Lord will receive me.” I know that there is no stigma in being adopted. We are told in the New Testament that it is in the spirit of adoption that we are called to be God’s children through Christ our Lord. So He must have thought pretty highly of adoption to use that as a picture of His love for us!
Most importantly, I’ve learned, I’ll be able to teach my children, and I teach others that your value is not based on the circumstances of your conception, your parents, your siblings, your mate, your house, your clothes, your looks, your IQ, your grades, your scores, your money, your occupation, your successes or failures, or your abilities or disabilities — these are the lies that are perpetuated in our society. In fact, most motivational speakers tell their audiences that if they could just make something of themselves and meet this certain societal standard, then they too could “be somebody.” But the fact is that no one could ever meet all of these ridiculous standards, and many people will fall incredibly short and so, does that mean that they ‘re not “somebody” or that they’re “nobody?” The truth is that you don’t have to prove your worth to anyone, and if you really want to know what your value is, all you have to do is look to the Cross –because that’s the price that was paid for your life! That’s the infinite value that God placed on your life! He thinks you are pretty valuable, and so do I. Won’t you join me in affirming others’ value as well, in word and in action?
For those of you who would say, “Well, I don’t believe in God and I don’t believe in the Bible, so I’m pro-choice,” please read my essay, “The Right of the Unborn Child Not to be Unjustly Killed — a philosophy of rights approach” which is linked on the menu. I assure you, it will be worth your time.
article source: http://www.rebeccakiessling.com/index.html
link to Rebecca Kiessling’s philosophical essay on abortion:
* * * * * * *
Abortion, Politics, and the “Rape and Incest” Exception
by Frederica Mathewes-Green
Coming soon to a podium near you: local politician Bluster K. Fluster, running for re-election, asserting his deeply held personal belief that abortion is wrong. There’s an exception, of course: cases where the woman conceived due to rape or incest.
A lot of his audience is nodding in agreement. Their reaction is typical; across the nation, polls show that approval of anti-abortion laws rises dramatically when this exception is made. According to a 1999 Wirthlin poll, for example, 62% of Americans would endorse a law prohibiting abortion except in cases when the pregnancy would kill the woman, or when it was caused by rape or incest. Remove that last clause and agreement drops thirty points.
It seems like common sense. Sexual violence is a nightmare. Dragging it out for nine months of pregnancy seems an added cruelty. Then there’s the child, for whom the truth about his father could be devastating. Fluster’s audience is sure abortion is the most compassionate course for the victims of sexual violence.
But did anyone think to ask the victims themselves?
In the new book, “Victims and Victors” (Acorn Books, 2000), editors David Reardon, Amy Sobie, and Julie Makimaa draw on testimonies of 192 women who experienced pregnancy as a result of rape or incest, and 55 children who were conceived in sexual assault. It turns out that when victims of violence speak for themselves, their opinion of abortion is nearly unanimous — and the opposite of what the average person expects.
Nearly all the women who conceived due to rape or incest, then had abortions, said that they regretted it. Of those giving an opinion, over 90% said that they would discourage other victims of sexual violence from having an abortion.
On the other hand, of the women who conceived due to rape or incest and carried to term, not one expressed regret about her choice. Of those giving an opinion, 94% of rape victims and 100% of incest victims said abortion was not a good option for other women in their situation.
“I feel personally assaulted and insulted every time I hear that abortion should be legal because of rape and incest,” says Kathleen DeZeeuw, whose testimony is included in “Victors and Victims.” “I feel that we’re being used to further the abortion issue, even though we’ve not been asked to tell our side of the story.”
Her side of the story starts with skipping a church meeting to go with a girlfriend to a local coffeehouse. The sixth of eight children, Kathleen was raised in a Christian home with strict rules against associating with anyone outside their congregation. So perhaps Kathleen was naive when she agreed to go to a movie with a young man she met at the coffeehouse.
Soon after her head was being bashed against his car window until she was too weak to resist. Somehow she knew the rape that followed would make her pregnant. “I remember screaming this over and over again. This only served as a terrifying source of hideous laughter.” He threw her out of the car, with a warning that he’d hurt her worse if she told anyone. She made her way home feeling shattered and dirty.
Kathleen, only 16, kept the secret until it couldn’t be concealed. When the pregnancy became obvious, her parents were distressed and her siblings were disgusted. “Because I wouldn’t talk about it, many rumors started about me and everyone had his own interpretation of what must have ‘really’ happened.” She was sent to a maternity home a thousand miles away.
But something had begun to change in her heart. At first, she was repulsed at the thought of carrying “this man’s child,” yet as she felt the baby kick and move, her horror began to change to sympathy. “I began to realize that this little life inside me was struggling too…I was no longer thinking of the baby as the ‘rapist’s’… I now thought of this baby as ‘my baby.’ My baby was all I had. I felt abandoned by everyone. I had only this life inside me to talk to.”
Not that everything was easy. The first time Kathleen held her son she felt ‘revulsion,’ because he looked exactly like his father, a resemblance that remained as he grew. “The laughter of my little boy often reminded me of the hideous laughter of this guy as he had raped me.” But Patrick kept telling his mother she needed to forgive, as he himself had forgiven her sometimes pained reactions to him, as well as the actions of his unknown dad. In the end, forgiveness set Kathleen free.
Victims of sexual violence need counseling and care, Kathleen says, and plenty of time for healing. “To encourage a woman to have an abortion is to add even more violence to her life…Two wrongs will never make a right.”
Kathleen’s association of abortion with “even more violence” gives us a first clue to why victims of sexual violence would resist abortion. As Reardon points out, “Abortion is not some magical surgery which turns back the clock.”
What rape takes away from a woman, abortion cannot restore. Instead, though outsiders picture abortion as a quick and sanitary event behind closed doors, to the woman it is a second assault, one that disturbingly resembles the violence she has already endured.
“[M]any women report that their abortions felt like a degrading form of ‘medical rape,’” Reardon writes. “Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger…For many women this experiential association between abortion and sexual assault is very strong…[W]omen with a history of sexual assault are likely to experience greater distress during and after an abortion than are other women.”
Second, Reardon says, post-abortion women typically feel guilty, “dirty,” depressed, and resentful of men, the same feelings which are common after sexual assault. Rape and incest victims who abort get a double whammy of these difficult emotions. “Rather than easing the psychological burdens of the sexual assault victim, abortion adds to them.”
For victims of incest the case is even stronger (and, of course, incest is often just a particular form of rape). For these girls, pregnancy can represent their only hope to get out of the abusive situation. They may have been threatened and beaten; they may have been told, for example, “If you tell Mommy, I’ll kill her.” But the girl knows that if she gets pregnant someone will have to see her plight and rescue her. To such a girl, pregnancy is not the problem; incest is the problem, and pregnancy may be the solution. Reardon writes, “Unlike pregnancies resulting from rape, most incest pregnancies are actually desired, at least at a subconscious level, in order to expose the incest.”
Reardon found that in virtually every case of pregnancy following incest, the abortion was not the girl’s decision. “In several cases, the abortion was carried out over the objections of the girl who clearly told others that she wanted to give birth to her child.” Instead, the abortion was planned by adults in her life, and frequently — for obvious reasons — by the perpetrator himself. Abortion turns out to be a great way to destroy evidence. It’s the best friend a sexual abuser has. And you’d be surprised how many people don’t ask any questions.
One woman writing under the pseudonym “Mary Jean Doe” recounts that when she was 12 years old, after some months of molestation by her older brother and his friend, she was late for a period.
“I turned to my Sunday School teacher for help…She gave me a hug and said I should go to Planned Parenthood…She never asked who the male partner was or why I was sexually active at that age.
“So my older brother took me to Planned Parenthood…No one expressed any dismay, concern or even interest that a 12-year-old girl needed a pregnancy test. I heard a lot of talk about ‘being responsible’ and ‘taking control of my body.’ Someone gave me a handful of condoms on the way out and made a joke about it being an assortment — red, blue, and yellow.”
No one asked the brother any questions, and he understandably refrained from getting chatty. Two days later the clinic phoned to tell Mary Jean that the test was positive and gave a time for her to return for an unspecified procedure. “The caller never used the word ‘pregnant’ or ‘abortion.’”
That evening her period started, so Mary Jean never kept the appointment. Only years later in biology class did she learn what sexual intercourse is — and that she had not been doing it. The abuse inflicted on her was not of a type that could result in pregnancy. Mary Jean was horrified to learn that she had been scheduled for an abortion none the less.
She concludes, “Abortion on demand, no questions asked, makes it easier for incest and child abuse to continue. Abortion for incest victims sounds compassionate, but in practice it is simply another violent and deceptive tool in the hand of the abuser.”
In a similar case in Baltimore, Maryland, Dr. Julio C. Novoa performed five abortions on three sisters who had been habitually raped by their father. The doctor didn’t suspect a thing. “When these patients came to my office, they came with a mother, and you, as a doctor, feel comfortable that the family knows,” he said. “They never, never made a mention or a hint” that anything was wrong. The girls were between the ages of 13 and 19, and their mother facilitated both the incest and the abortions. The situation ended only when the youngest girl scrawled at the bottom of a history test that she hated life and wanted to die. In the case of that young incest victim, speedy abortion with no questions asked did not set her free.
But surely a young girl who was pregnant shouldn’t be encouraged to have a baby, should she? She probably has unrealistic ideas that the baby will provide her with the unconditional love she craves. She may have naive fantasies that the child will be like a doll she can dress up and play with.
“It is precisely the young girl’s attachment to her baby, whether realistic or unrealistic, which insures with 100 percent reliability that she will be traumatized by the abortion,” Reardon writes. “To the young girl, the abortion is not an act of free will by which she is regaining her future. It is the destruction of her baby, her ‘baby doll,’ even…Which would the young girl rather have? A baby or a traumatic surgery wherein she is forced to participate in the murder of her baby?”
While a young girl should be spared pressure to kill her child, the most loving thing she can do next is to place him for adoption. Reardon cites Dr. George Maloof, who strongly recommends that children conceived in incest be adopted, not only for the child’s sake but so that the original family can begin to heal. (Incidentally, children of incest are not doomed to be victims of deformity due to “inbreeding.” Such problems emerge following repeated patterns of incest over several generations.) Maloof writes, “Only after having the child adopted can there be some assurance that this new life will not simply become part of the incestuous family affair. The family can be consoled by the knowledge that they have broken their incestuous pattern.”
That pattern is shown in the testimony of Dixie Lee Gourley, who remained in contact with her birth family throughout childhood while “boarding” with several other families. When she was 11 her visiting dad began to molest her, a horror she kept secret. It wasn’t until she was forty years old that she learned she wasn’t the only one. Four decades before he had also molested and impregnated another girl, the woman she’d always called her “stepsister.” This sister was also her mother, and her father was also her grand-dad.
Some women who had children after rape, then raised them, feel that adoption would have been the better course. Kathleen DeZeeuw, who has raised her son Patrick, writes: “I personally believe that for her child’s sake, she should strongly consider adoption. That may sound strange coming from me, but I know the emotional problems that can result from being daily reminded of the assault. In many case it may be truly better for the child that he or she not be subjected to this added turmoil.”
Sharon Bailey, who also gave birth after rape then raised her child, saw conflict over her daughter become one of the stresses that undermined her marriage. She believes that her daughter “would have had a more normal life” if she had been adopted. Nancy Cole, however, who raised a child after being impregnated by her own father, is satisfied with her decision. “[M]y daughter is now 18, loves the Lord, and is happy and well-adjusted. I have raised her all my life and I know I made the right decision.”
But back to our friend Fluster, beaming and bowing to applause. Does he have a point, when we’re talking about the public square? Remember how a “rape and incest” exception makes laws protecting unborn life much more acceptable to voters. How, strategically, should we approach the laws we craft?
David Reardon believes that it was softening of laws for “hard case” rape and incest pregnancies that paved the way for abortion on demand. Indeed, the Doe v. Bolton decision, the companion case to Roe v. Wade, stipulated that if abortion was legal in those cases it could not be withheld for any reason concerning a woman’s health, including her emotional condition or her age. Legalization of the hard cases is the “camel’s nose” in the tent, Reardon says, yet “[M]ost pro-life activists will continue to squirm and equivocate when asked about abortion for rape or incest pregnancies.”
The course of pro-life political strategy over the last decade was more complex than that. No pro-life activist believes that abortion is acceptable in cases of rape or incest. While such a view has been popular with the public, pro-lifers believe that the child conceived in violence is obviously as worthy of protection as any other baby. She has done nothing deserving of death. Even someone who believed that every rapist should be condemned to death would balk at extending the sentence to the rapist’s child. The idea becomes even more appalling when we remember that it is, in reality, the rape victim’s child. Justice requires that innocent life be protected, and this unborn child is unquestionably an innocent bystander, if not a second victim, of the attack.
Yet, about ten years ago, some pro-life organizations began to encourage state legislatures to pass laws that allowed an exception for rape and incest. Their reasoning was simply pragmatic. The numbers of rape and incest abortions each year are relatively small, 1% or less of the total. Let’s write a law that the public will accept, the thinking went, and save 99% of the babies. That will give a platform to build on, and with further education, over coming years, we can come back for the rest. At debates, pro-choicers who brought up the 12-year-old incest victim would sometimes be stymied when their bluff was called: “Okay, if I agreed to let rape and incest abortions remain legal, would you agree to outlaw all the rest?”
Other pro-lifers objected vehemently to this strategy. You’re abdicating the very principle of the sacredness of human life, they charged; you’re creating a category of “second-class babies.” Visitors to the annual March for Life in Washington will no doubt recall that the theme almost every year reflected such a “No Compromises!” position. Advocates on this side would insist that such a concession dynamited the very foundation of the movement. They refused to be party to anything that would leave any baby behind. We can’t “come back” for the rape and incest babies later, they noted wryly. They won’t be there. They’ll be dead.
Those advocating what was called “the incremental approach” found this response unrealistic and frustrating. “Do you mean you’d let 99 children die in a burning building, just because you couldn’t get all 100 out?” was a frequent question. For several years this debate produced heated words almost any time pro-life leaders gathered, and led to no philosophical resolution.
Eventually, however, there was a practical resolution. Though a few states did pass versions of the “incremental” law, the Supreme Court soon made it clear that any such law was flatly unacceptable — exceptions or no exceptions. No prohibition of any abortion, under any circumstances, was allowed. The point was moot.
Thus in recent years there have been no pro-life attempts to outlaw abortion generally, either with or without exceptions. The attempt, in thirty states, to prohibit only one particularly gruesome method of late-term abortion, was recently ruled unconstitutional by the Supreme Court. The only other initiatives have been narrowly crafted to hold clinics to safety standards or to ensure women are fully informed, to give parents a say in a teen’s abortion or to require a waiting period for reflection. None of these laws prohibit any abortion; they regulate it, like state liquor laws regulate sale of alcohol, without prohibiting anyone who can read the sign outside the store from buying as much booze as he wants. As such, these laws could end up backfiring on the pro-lifers who worked so hard for them. They may give the public the impression that, like liquor sales, abortion is now safe and tidy and reasonably regulated. Since pro-lifers fought for these laws, citizens may feel they should now politely go away. Pro-lifers got some of the pie and the pro-choicers got some, they might conclude, so everyone should be happy.
There isn’t much political application to the discussion of rape and incest abortion, when all abortions are absolutely legal. Yet the emotional, spiritual, and philosophical discussion continues. While it looks at first glance as if rushing victims of violence to an abortion clinic is the greatest kindness, when we listen to them we learn that it is not at all what they want. What they want is surprising, but most of all it includes not inflicting violence on another person.
“The victim may sense, at least at a subconscious level, that if she can get through the pregnancy she will have conquered the rape,” Reardon writes. “By giving birth, she can reclaim some of her lost self-esteem. Giving birth, especially when conception was not desired, is a totally selfless act, a generous act, a display of courage, strength, and honor. It is proof that she is better than the rapist. When he was selfish, she can be generous. While he destroyed, he can nurture.”
Perhaps the most poignant passages in “Victims and Victors” are from the testimonies of women who did instead what most Americans assume they should, and aborted their abuse-conceived children. The next time you hear Fluster express his “compassionate” views, think of these words from Patricia Ryan:
“[Abortion] only compounds the trauma and pain of rape and incest. I was an innocent victim of a horrible crime. I was not to blame for what the rapist did to me. But in choosing to abort, to kill the innocent child growing within me, I lowered myself to the level of the rapist. I too committed a crime against a defenseless baby who had done nothing wrong, who was also a victim of the rapist. That child may have been fathered by a criminal, but I was the mother, and I killed a part of myself when I had the abortion. It only compounded my pain; it didn’t solve a thing.”
Published in Citizen Magazine October 2000.
One of the fundamental dogmas of Eastern Orthodoxy is the existence of the human soul.
In Orthodox spiritual circles, one finds the usual paradox of circular reasoning and confirmation bias when it comes to science. They love to boast when an early Church Father, or even Holy Scripture, mentions something that has only been verified by one of the sciences many centuries later. This gives an Orthodox Christian a warm feeling that this somehow proves the “Divine inspiration” of the texts. Of course, every religion has such instances of ancient texts containing truths that science has only recently confirmed—Judaism, Islam, Hinduism, Buddhism, most of the pagan religions—and modern-day adherents of these religions make similar boasts. One would assume that the Orthodox Christians who make such boasts believe in the validity of the science they claim validate the ancient writers’ divine illumination. However, this is only a case of confirmation bias.
However, when one of the sciences contradicts an orthodox teaching or dogma, then the Orthodox Christian resorts to a circular reasoning tactic: “True science validates Orthodoxy and the Scriptures because they are the only truth. If one of the sciences contradicts or seemingly disproves Orthodoxy then it is wrong because Orthodoxy is the only truth.” In some cases, the science will be dismissed abruptly as “an unproven theory” or “Western atheist propaganda.”
Thus, when a branch of science confirms some aspect of Orthodoxy or the Scriptures, the Orthodox Christian will say with a big smile, “Even science confirms this!” When it contradicts any aspect of the Orthodox faith then it is dismissed as secular and vain knowledge; not useful for the salvation of one’s soul.
Let’s return to the “eternal soul” in Eastern Orthodoxy. One of the central teachings of Orthodoxy is that a human embryo is a complete human being from the moment of conception; i.e., it is both body and soul. This dogma is used in bioethical arguments against abortion; i.e., a human being is murdered before the chance of baptism and enters the next life un-baptized. Furthermore, according to Elder Joseph Voutsas, abbot of St. Nektarios Greek Orthodox Monastery in Roscoe, NY, the Church Fathers teach that it is better for a woman to have the baby, baptize it, and then murder it over having an abortion. He also states the canonical penances for murdering a baptized baby are less severe for the mother than having an abortion.
Split Embryos and Chimeras
A 3 day old embryo is a collection of 150 cells called a blastocyst. Embryos at this stage occasionally split, becoming separate people (identical twins). Is this a case of one soul splitting into two? But Orthodox dogma teaches that it is at the moment of conception that the embryo is body and soul. If the embryo splits, does one of them have no soul? Or is a new soul created after the moment of conception? Of course, the early Church Fathers were unaware of this fact; they were not illumined about this when they were writing their treatises about the human soul, their canons or their dogmas.
The early God-illumined Fathers were also unaware of the fact that sometimes two embryos fuse into a single individual, called a chimera. Neither the Orthodox Church nor her ancient dogmatic and scientific Patristic texts have an explanation of what becomes of the extra human soul in such a case. As a matter of fact, they are totally silent about these two physiological phenomenon.
Of course, now that science has revealed these happenings to the world, modern day theologians have been writing books and articles on Orthodox Christian bioethics. However, there is no general consensus and many of the authors have conflicting viewpoints.
Embryo splitting may refer to:
- When spontaneous, the natural way in which identical twins are formed.
- When artificially induced, a method of cloning.
Regarding spontaneous or natural monozygotic twinning, a recent theory proposes that monozygotic twins are formed after a blastocyst essentially collapses, splitting the progenitor cells (those that contain the body’s fundamental genetic material) in half, leaving the same genetic material divided in two on opposite sides of the embryo. Eventually, two separate fetuses develop. Spontaneous division of the zygote into two embryos is not considered to be a hereditary trait, but rather a spontaneous and random event.
Monozygotic twinning occurs in birthing at a rate of about 3 in every 1000 deliveries worldwide.
The likelihood of a single fertilization resulting in monozygotic twins is uniformly distributed in all populations around the world. This is in marked contrast to dizygotic twinning, which ranges from about six per thousand births in Japan (almost similar to the rate of identical twins, which is around 4–5) to 15 and more per thousand in some parts of India and up to over 20 in some Central African countries. The exact cause for the splitting of a zygote or embryo is unknown.
In vitro fertilization (IVF) techniques are more likely to create dizygotic twins. For IVF deliveries, there are nearly 21 pairs of twins for every 1,000.
Artificial embryo splitting or embryo twinning, a technique that creates monozygotic twins from a single embryo, is not considered in the same fashion as other methods of cloning. During that procedure, an donor embryo is split in two distinct embryos, that can then be transferred via embryo transfer. It is optimally performed at the 6- to 8-cell stage, where it can be used as an expansion of IVF to increase the number of available embryos. If both embryos are successful, it gives rise to monozygotic (identical) twins.
A chimera is an ordinary person or animal except that some of their parts actually came from their twin or from the mother. A chimera may arise either from monozygotic twin fetuses (where it would be impossible to detect), or from dizygotic fetuses, which can be identified by chromosomal comparisons from various parts of the body. The number of cells derived from each fetus can vary from one part of the body to another, and often leads to characteristic mosaicism skin coloration in human chimeras. A chimera may be intersex, composed of cells from a male twin and a female twin. In one case DNA tests determined that a woman, mystifyingly, was not the mother of two of her three children; she was found to be a chimera, and the two children were conceived from eggs derived from cells of their mother’s twin.
“The epidemiology of multiple births”. Human Reproduction Update (European Society of Human Reproduction and Embryology) 5 (2): 179–187. http://humupd.oxfordjournals.org/content/14/1/37.full
“Study: Twins form after embryo collapses”. USA Today. http://usatoday30.usatoday.com/news/health/2007-07-03-52152171_x.htm
“How eggs split to form identical twins” WonderQuest. http://usatoday30.usatoday.com/news/science/wonderquest/2001-05-09-why-twins-form.htm
“Human embryo twinning with applications in reproductive medicine” http://apps.elsevier.es/watermark/ctl_servlet?_f=10&pident_articulo=90018480&pident_usuario=0&pcontactid=&pident_revista=605&ty=147&accion=L&origen=zonadelectura&web=www.elsevier.es&lan=en&fichero=605v93n02a90018480pdf001.pdf
“Projections of population-based twinning rates through the year 2100” http://www.reproductivemedicine.com/toc/auto_abstract.php?id=13594
“Time-lapse recordings reveal why IVF embryos are more likely to develop into twins. Researchers believe the laboratory culture could be the cause” https://web.archive.org/web/20070921094734/http://www.eshre.com/emc.asp?pageId=939
New scientist magazine: The stranger within. https://www.newscientist.com/article/mg18024215-100-the-stranger-within/
Strangers within: Meet the other humans who live in your body https://www.newscientist.com/article/mg22930550-400-strangers-within-meet-the-other-humans-who-live-in-your-body/
‘Semi-identical’ twins discovered: Hermaphrodite reveals previously unknown type of twinning. http://www.nature.com/news/2007/070326/full/news070326-1.html
NOTE: This is the 9th Homily of The Art of Salvation. Though many times the Trapeza reading is continued until a book or chapter is finished, there are times that specific content is picked by the superior either targeting certain faults of the monastics in the monastery, or certain largely perpetrated sins in a visiting group. Many times, if this specific chapter on Abortion is picked for the Trapeza reading, it is a good indicator that the group visiting contains many women who have committed one or more abortions. Ironically, Geronda Ephraim’s homily contains a vision of women who have committed abortions, in hell, eating the blood of their own aborted fetuses. Not exactly appropriate dinner conversation but nevertheless this chapter is read.
Geronda Joseph, abbot of St. Nektarios Monastery in Roscoe, NY, has spoken about abortion on many occasions to pilgrims. In an attempt to convey the “wisdom of the fathers” as well as the “grave seriousness of abortion,” he has taught, “The Fathers teach that it is better to have your baby, baptize it, and then kill it rather than aborting the child. This is because when you have an abortion, the baby dies unbaptized. The canona is less for murdering your baby than it is for abortion.” [The canona for abortion is usually 3 years minimum no Holy Communion, whereas murder is only 1 year].
One of Geronda Ephraim’s long time spiritual children, Fr. Demetrios Carellas, has been very active in the pro-life movement for years and has many additional things to say about this topic: http://orthodoxheritage.org/MOM%2003%202013.htm
My beloved children,
Today, our earth is constantly being saturated with torrents of blood from wars and various other events. It is also saturated, however, with blood that is more innocent than that of Abel’s: the blood of executed infants. It is the blood of innocent babies—these defenceless children—, which is spilt by their very own mothers.
Clinics and obstetricians’ offices have become the “new” slaughterhouses of Herod. Millions upon millions of babies throughout the entire world have been thrown into garbage cans and septic tanks. People don’t even dispose of cats in this way! As we have seen in a startling video documentary, the doctor, obstetrician, and murderer initially kills the child within the mother’s womb using a scalpel. Then with a special instrument, he proceeds to crush the infant’s delicate head, and, finally, removes it. The mother, of course, witnesses none of this and very peacefully departs for her home.
A few days ago, I came across an article written by a physician, and I would like to read it to you, as I think it will help you to understand what abortion is from a practical and scientific point of view. The title of the article is: “The Finishing Blow.” I will read you the original text.
“As the daily media informs us, there will be a vote. In particular, a vote on what will be the most villainous bill ever to pass through the Greek Parliament. At a time when the Greek nation is on the verge of extinction, this decision will serve as the ultimate finishing blow. Unfortunately, this crime is becoming legal. Before, however, members of the parliament approve the aforementioned legislation, we wish to make the following two recommendations:
1) Members of the Parliament should see the film entitled “The Silent Scream.” This video features ultrasound images of the inside of the uterus recorded during an abortion. It is a tragic sight!”
The article continues: “When the instruments of assassination enter the womb, the fetus senses that something foreign has invaded his environment, and he reacts by withdrawing violently from his natural position. Simultaneously, his heart rate increases from the normal 140 beats per minute to 200 beats per minute. The moment the fetus is struck by the medical instruments of execution, something hair-raising occurs! The fetus stretches his mouth wide open and lets out a silent scream as his life comes to a barbaric end! The producer of the video recording, who is a medical doctor and gynecologist, who performed over 10,000 abortions between 1949 and the present, was shocked when he witnessed this heartrending scene and until then unknown spectacle. He not only decided never to perform another abortion, but also became a leading pro-life activist.
If members of the Parliament view this videotaped recording, we are certain that they will prefer to have their right hand cut off rather than to vote in favor of such a deplorable law.
2) Our second recommendation is the following: Members of the Parliament should see to it that this video is aired on national television, so that the Greek people can be informed that the 300,000 abortions take place in Greece each year are not merely surgical procedures, but in fact 300,000 felonies. If, however, this proposed bill is not rejected, then the blood of these defenceless individuals will become a pool in which Greece will drown. And then, our nation’s various enemies will raise a sorrowful sign that reads, ‘Greece has vanished.’ For the enemies, this title will be the cause of villainous joy; for true Greeks and Christians, however, the cause of deep sorrow and great shame.”
Now let us examine what the “democratic” women of Greece are planning to do in relation to this matter. Several such democratic women’s associations exist here. “Through a series of programmed events—the first function already took place with the theme ‘Why YES to Legalizing Abortion’—they seek to remove criminal penalties for abortion and to allocate state funding for the costs of such surgical procedures. This will mean another new burden for the government and the budget, which means new burdens on the backs of the taxpayers. They want information concerning contraceptive methods to be widely circulated. In other words, they want to disseminate shameless and injudicious propaganda in favor of nefarious homicides, as if we have a mission to eradicate our historic nation. They seek to introduce sex education into the educational curriculum, in order to
- prompt the interest of children during their elementary school years in such matters;
- “open their eyes” early—i.e., before their time; and
- avoid, supposedly, undesirable mishaps. In reality, however, this system itself will push children in the direction of misfortune.
Finally, they seek to establish centers for family planning throughout Greece. One of the purposes of these centers will also be to institute the above-mentioned objectives; in other words, to rigorously and systematically impose the beliefs of these ladies upon the entire Greek nation.”
We will say no more. We will only exclaim the following to these women who, as it seems, have forgotten their purpose, and who are determined to uproot everything sacred that God has implanted within them: Is this “democratic” demand you are making humane? We are deeply saddened on account of this plummet and perversion. Do you see how deplorable and grievous the sin of abortion is? Unquestionably, it must come to an end. These innocent human beings must not be assassinated so lightheartedly, on the pretense that one cannot raise another child. Are we going to determine how God should deal with us? Are we going to decide whether or not we will be able to handle all the children that God grants to our family? Will we direct God and tell Him how to take care of us?
Day by day, this crime takes on increasingly dangerous dimensions. Women, at last, must comprehend how horrendous it is! They must attempt to stop it, and prevent other women who, under demonic influence, plan to have an abortion, because women usually end up committing this crime due to sheer ignorance, intense family pressure, or an internal personal conflict. The main contributing factor, however, is the devil, who supplies various unsupported reasons, excuses, pretenses, and weaknesses, such as: “there is not enough money … my husband is pressuring me … my health is compromised…” and so forth. The devil takes advantage of all these factors and craftily persuades mothers to commit this grave sin.
I am not sure if you are aware of the fact that these embryos, these infants, these beings do not cease to exist once they are aborted. On the contrary! Each embryo is a complete human being, especially with respect to the soul. These children live in the other world, and, as you can understand, many millions of children now comprise an entire army in Heaven. All of them protest. Their innocent blood cries out to God that they were killed unjustly, that they did not receive Holy Baptism, that they did not become Orthodox Christians. Who is responsible for this? It is self-explanatory and does not have to be spelled out. When this blood is spilled, God’s computer documents the crime. How will this blood be washed away? When someone becomes dirty, how is he cleansed? Only with clean water. Likewise, water is needed in this case as well. It must flow forth continuously from two faucets, which are the two eyes. Internal repentance should be externalized with a lifelong, never-ending stream of tears.
The sin, of course, is forgiven from the moment it is set forth before the sacred and all-powerful Mystery of Confession, where nothing remains unforgiven. God is love, and “he who abides in love abides in God, and God in him” (1 Jn. 4:16). However, He is also righteous (vid. Ps. 10:7; 88:15). For this reason, women who have had abortions should not feel at ease by virtue of the fact they confessed this sin. They must pour forth tears of repentance throughout the remainder of their life. Many of these women do not feel at peace even though they have confessed. Why? Because they still have not repented internally, they have not shed the appropriate amount of tears required to wash away the blood of the abortion or abortions. Repentance is indeed vast and endless. Our very existence and the fact that man is permitted to continue living after committing such a crime is proof of God’s steadfast love and compassion. Man is still alive: this means that God is waiting for him. Since He is waiting, man must not remain indifferent but take advantage of the opportunity.
The penance given by the spiritual father, with respect to this extremely serious sin and specific crime, also requires special attention. The penance serves as an adjunct in the therapy of the soul; but as we have said, the faucets of tears must also be opened. These will wash away the blood of abortion, so that a person may subsequently feel communion with God. Confession alone, therefore, is not enough. What counts, what will change and alter God’s embittered and poisoned heart, what will restore it to its original condition prior to man’s sin, are the tears of repentance flowing from the two faucets of the eyes. Before departing from this life, we must alter God’s heart.
I will use a simple example. Let us suppose that a child was disobedient or disrespectful and saddened his mother. When the child approaches his mother and says, “Forgive me, dear mother, for what I did. I will not do it again,” she will reply, “You are forgiven. Don’t do it again.” At that moment, the child indeed receives forgiveness. If, however, he also falls into his mother’s embrace and begins to cry, sob, plead, and beg his mother to forgive him with all her heart, then not even a trace of sadness or bitterness will remain within her heart. This is precisely what occurs with the person who repents and returns to God after committing a particular sin.
Some people ask, “Why do people who have repented cry continuously (especially they who have worn the raso, who have gone to dwell in the desert, and who have drawn near to God and devoted themselves to Him), even though they have confessed, stopped sinning, received forgiveness, and changed their way of life?” The answer is simple: the more a person repents, and the more tears of repentance he sheds, the more God’s heart is altered. Profound reconciliation takes place between sinful man and God, especially in the case of this crime of abortion, where an unending stream of tears is required. Tears should not cease until one’s last breath.
I will recount an event that serves as an illustration:
In northern Greece, at a church visited by many pilgrims and dedicated to a miracle-working saint, people were preparing for a festival. At that particular church, there was a virtuous elderly lady who would light the vigil lamps. She had worked hard cleaning and preparing the church that day, so in the late afternoon she decided to lie down and take a nap before continuing with the remaining tasks.
She went to sleep, but she couldn’t wake up! She slept for days. A local doctor was called to see what was wrong with her. He instructed them, “Don’t wake her up. Something is definitely occurring that we cannot explain medically. However, at some point she will certainly wake up.”
After several days—I don’t remember how many—she came to her senses. As soon as she opened her eyes she asked, “Has the vigil started yet?” She was under the impression that she had slept for only a few hours. The people surrounding her responded, “No, it has not started. It will begin shortly.”
She believed them. When she was fully awake, she said to the members of the church’s parish council, “Please, call all the women from the village to come here.”
When all of the women had gathered at the church, the lady recounted the following:
“Listen to what I saw! A radiant guide appeared and led me downward. We descended into the depths, to the heart of the earth, where I saw dungeons, darkness, prisoners, and many other dreadful things. Amongst the many people who my guide was showing me, I saw the women who have had abortions eating the blood of their aborted fetuses! I was horrified at this sight, and I heard the angel say to me, ‘Now, when I take you back up to the earth, call all the women and give them an account of what you have seen down here. Urge them to avoid this crime because if they do not repent accordingly, they will also end up down here in this abysmal state.’”
All of us should help prevent this crime. When we learn that someone is contemplating abortion, we should immediately take a firm stand and advise her against it. Usually women who have abortions do not see and are unaware of what takes place within them medically. With the slightest difficulty—it also has become fashionable—they proceed to the physician and have an abortion, as if they are disposing of a dog or a cat. We should dissuade them from proceeding to have the abortion, by telling them that this is the worst possible crime a person can commit.
As a spiritual father, I advise the following to anyone who has committed this sin, either once or repeatedly: try to heal yourselves spiritually with tears. To speak in human terms, try to efface the sorrow and bitterness from God’s heart. When a person repents, cries, struggles spiritually, and strives to make amends (all of which serve as a form of asceticism), he softens God’s heart. The great Fathers of our Church declare that repentance can accomplish wonders. It can actually reach the point of completely erasing the recollection of sin from God’s heart; that is, it can completely obliterate the existence of man’s sin.
Behold the magnificence of repentance! What then is required from all of us, and first of all me? Repentance! Every time a person says, “I have sinned,” God responds, “May you be forgiven.” Afterwards, we must also proceed to receive the seal of forgiveness from the epitrachelion, through the power invested by the Law in the Mystery of Holy Confession. With the courage we receive from the Mystery of Confession and from the realization of the limitless, unceasing, and continuous power of repentance, we will proceed to the throne of the grace of God (vid. Hb. 4:16).
We should not be apprehensive! We should not lend an ear to despair, but rather race toward the Mystery of Confession. Never despair! This is the key! No matter how sinful you feel, never accept despair. Tightly hold on to hope. Never permit yourself to perish by falling into the depth of despair. After having fallen from one cliff, do not jump off another because this will dishonor and insult God’s glory.
Exalt God in your heart to the height that befits His grandeur, for He has the ability to erase every sin. If God erased all of humanity’s sins with His Crucifixion, what are your sins in comparison, O sinful man.
This is why we accept everyone who approaches the life-saving bath and harbor called confession. This is where every ship battered from the storms at sea sets anchor. Whether it has been beaten by winds, exposed to tempests, or invaded by pirates—no matter what the case may be—it comes and slowly docks next to the spiritual father. It may have lost its mast and sails; possibly all that remains intact is the vessel’s framework. But when it enters the shipyard, all these components are repaired, and the ship becomes new again.
One day such a wounded soul came to me. A woman approached the Mystery of Confession. I, of course, felt extreme sympathy for this poor lady who confessed that she had fifty abortions! Now consider that this is brought to be assessed before the judgment of the spiritual father. Fifty infant homicides! Indeed, since God kept her alive all these years, it was a guarantee from Him that He was patiently waiting for her. In which case, what spiritual father would treat her any differently? I spoke to her with much compassion and love, I tried to put things in order for her, and I gave her the spiritual medicine she needed. [NOTE: It is said that this Illinois lady was forbidden communion until her death bed].
Think of how many years had passed. This sin was torturing her, but she did not have the courage to confess it! Glory to God: She left with the hope of salvation. God’s love is awesome! But so is the joy of the angels! “There is joy in Heaven on account of one sinful person who repents” (cf. Lk. 15:7). When a person repents and cries for his lamentable condition, not only does God save him, but also immediately there is great joy in Heaven. All of Heaven rejoices as the angels hymn and praise God for the salvation of an immortal soul!
“Blessed are they whose iniquities are forgiven, and they whose sins are covered” (Ps. 31:1). In other words, fortunate is the person who has been counted worthy of having his sins forgiven. What type of gratitude can one express to God? Consider this: I may have lived for a thousand years, I may have committed every type of sin imaginable, I may have been the world’s worst criminal; ultimately, however, God in His mercy may enlighten me. I can return to His loving embrace, and, within a couple of minutes, confess everything. In an instant, I can be justified, washed, cleansed, and find myself in Heaven! What happened to the thousand years of sin? They’re gone! Don’t even think about them! They no longer exist! They have vanished! You are no longer accountable! They were automatically deleted from the demonic memoirs. God has given an order! Every time you deposit a sin before the spiritual father, God presses the delete button on the keyboard, and “click,” the computer registers “forgiveness!” “Click”- “forgiveness and remission!” The grand total is zero. A clean record! How is it possible not to worship this merciful God? How is it possible not to fall down before Him and shed tears of divine love, adoration, and devotion?
For this reason, my children, we must pass from the darkness of sin that engulfs us into the light of repentance and hope. When we hope in God’s mercy, we glorify and honor the God of love and mercy. Let us pray with repentance, with confession, with love, and with hope in God in order to advance united, hand in hand, toward salvation. I pray that this small and insignificant offering you have received flourishes a hundred fold in your souls, that it remains deeply rooted within you, that you mark out a new spiritual road, and that repentance always accompanies you. Struggle as much as you possibly can to preserve the purity of your soul and body, because purity has enormous boldness before God.
I pray that the grace of the Holy Spirit overshadows and preserves all of us in Christ. Amen.
The Art of Salvation has been uploaded to Scribd. The typesetting and format used for the book is very jarring and makes it difficult to read:
It is true that many people who confess at the monasteries for the first time are unaware of the Canons and penances that the Church imposes on the penitents for various sins. In the case of miscarriages, not many women know that the Orthodox Canons view this as an involuntary murder and the mother is penanced as such. The father confessors mainly use the Exomologetarion by St. Nikodemos the Hagiorite as a guide when giving out Canons and counsel for various sins.
The 22nd Canon of St. John the Faster states: “A woman who has involuntarily miscarried a baby, receives a penance for one year.”
St. Nikodemos’ interpretation of this Canon is: “The woman who miscarried the baby which she had in her womb, without wanting to, but on account of some involuntary circumstance, is penanced one year not to receive Communion.”
In a footnote to this Canon, St. Nikodemos also writes: “For this reason pregnant women must take great care not to lift anything heavy (especially when they are seven or eight months pregnant), and to keep themselves from what troubles them. while men, after their wives conceive, must not sleep in the same bed with them, nor have intercourse with them any longer, nor strike them, or cause them any other trouble or sorrow, for because of these things their wives miscarry the babies, and the poor husbands become murderers of their children. wherefore, if married priests, or those who plan to become priests do any of these things and their wives miscarry their babies, those who are priests are to be deposed, and those who were going to become priests in the future are barred from the priesthood, on account of the murder they committed.”
(See Exomologetarion: A Manual for Confession, pp. 245-246 and The Rudder, p. 945, 949.)
PRAYER FOR A WOMAN AFTER A MISCARRIAGE (ABORTION)
In the Eastern Orthodox Church, even a miscarriage is considered an abortion and the fault of miscarrying is placed on the woman for not taking enough care of her body during the pregnancy or because she was punished by God for her sins.
In Sex and Society in the World of the Orthodox Slavs, 900-1700, Eve Levin reports that at least certain Orthodox in the past have blamed miscarriages on the Mother. For example:
“Another possible result of the parents’ immorality was the loss of a child, whom the parents had shown themselves unworthy to have. A miscarriage had to have been the result of the woman’s sinfulness. She was required to confess her sins and do penance. Service books included an extensive set of prayers for purification: ‘Lord our God, who was born of the Ever-Virgin Mary, the Holy Mother of God, and who lay as a baby in a cradle: Today, out of your great clemency, have mercy on this your servant N., who has fallen into sin and willful murder, and aborted that which was conceived within her. Forgive her her willful and unwilling sins, and preserve her from all Satan’s deceptions. Purify her of obscenity and heal her sickness… for we are born in sin and lawlessness, and we are all defiled before you.'” (p. 67)
“Even a spontaneous miscarriage was sinful, and carried a penance of a year’s exclusion from communion.” (p. 176)
Some people think that because of the content of the prayer, today it would not be appropriate to be read for women who have involuntarily miscarried. However, whether a miscarriage or an abortion, in both cases the woman should, after the 40 days of purification, go to confession and receive absolution.
The monasteries still follow proper ecclesiastical tradition by reading this prayer over the woman in both cases.
The following prayer is found in the Euchologion (Μικρόν Εὐχολόγιον), and it is to be read over the woman who confesses her sin of having a miscarriage:
Then the Apolytikion of the day and the Kontakion and then the following prayer:
Let us pray unto the Lord.
O Master, Lord our God, who wast born of the holy Mother of God and ever-virgin Mary, and as an infant, wast laid in a manger: Do thou, upon this thy servant (…..),who in sins has today fallen to the sin of murder, witting or unwitting and has aborted that which was conceived in her, have mercy according to thy great mercy: and forgive her transgressions, both voluntary and involuntary: and preserve her from every diabolical operation: and cleanse the impurity, heal the sufferings, and grant her, O Lover of Mankind, health and strength of her body and soul: and with a bright Angel, do thou guard her from every assault of invisible demons. Yea, O Lord, from sickness and disease, and cleanse her from her bodily defilement and her various oncoming internal problems, and through thy abundant compassion, lead her to the recovery of her humble body, and raise her from the bed upon which she lies. For in sins were we conceived and in iniquities were we shapen and in defilement are we all before thee, and in fear we cry and say: Look down from heaven and behold the weakness of us who are condemned, and forgive this thy servant who has fallen to the sin of murder, witting or unwitting, and has aborted that which was conceived in her, and according to thy great mercy, have mercy and forgive all that surround her and have touched her, for thou art a good God and lovest mankind, and thou alone hast the power to forgive sins, By the prayers of the holy Mother of God and of all the saints.
For unto Thee belong all glory, honour and worship, together with the Father, and the Holy Spirit, now and for ever: world without end. Amen.
Glory be to Thee, O Christ our God and our hope, glory be to Thee.
May Christ our true God, by the prayers of His most holy Mother; by the power of the precious and life-giving Cross; by the protection of the heavenly bodiless hosts; through the supplications of the glorious Prophet and Forerunner, John the Baptist; of the holy and all-glorious Apostles; of the holy, glorious and triumphant martyrs; of our holy God-bearing fathers; of the holy and righteous progenitors of God, Joachim and Anna; and of all the saints, have mercy upon us, and save our souls: For He is good and loving-kind.
By the prayers of our holy fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.