==Synopsis==Opinions about contraception have varied in the Orthodox Church. There A distinction is complete unanimity that no form of implicit here between birth control (or family planning) and contraception that is abortifacient is acceptable and there are definitive ecumenical canons that proscribe abortifacients. The Fathers of the Church, such as Sslatter term is usually reserved for those methods which more directly inhibit or act against conception. Athanasius the Great, John Chrysostom, Epiphanios, Jerome, Ambrose, Augustine Non-contraceptive methods of Hippo, Caesarious, Gregory family planning (to limit the Great, Augustine number and/or timing of Canterbury children) include abstinence and Maximos the Confessor, all explicitely condemned abortion as well as the use of abortifacients. However there are a range of opinions on the issue of non-abortifacient contraceptionNatural Family Planning.

:1) There are those who hold the view that sex should only be for the purpose of procreation, ==Orthodox Teaching on Birth Control and so even natural family planning would be prohibited.Contraception==

:2)There are those who argue that natural ==Birth Control==Non-contraceptive methods of family planning is acceptable, because it simply involves (to limit the number and/or timing of children) include abstinence from sex during times when fertility is likelyand Natural Family Planning.

:3)As [[Paul Evdokimov]] wrote, "In the age of the Church Fathers, the problem of birth control was never raised. There are those who teach no canons that non-abortifacient contraception is acceptable if it is used deal with the blessing of one's spiritual father, and if it is not used simply to avoid having children for purely selfish reasons. [http://www"<ref>Evdokimov, p.oca174.org</DOCmarriage.asp?ID=19 ref> The statement on marriage and family from the 10th All-American Council of the Orthodox Church in Americabioethicist [[H. Tristram Engelhardt]] follows along these lines, as does [http://orthodoxeuropeJr.org/page/3/14.aspx , agrees, writing, "The Bases Despite detailed considerations of sexual offenses by ecumenical councils, and by generally accepted local councils, and despite a recognition that marriage is oriented toward reproduction, there is no condemnation of limiting births, apart from the Social Concept condemnation of the Russian Orthodox Churchabortion."<ref>Engelhardt," section XIIp. 3], which was approved by the 2000 Council of the Russian Orthodox Church265.</ref>

While some local churches have issues official statements on this issue===Natural Family Planning===Many advocates of Natural Family Planning (NFP) believe it is superior to contraception. It is often said that the dynamics of NFP (similar to the fasts of the Church) serve as a kind of catechesis for marital sexuality, emphasizing the need for self-control and honoring God-given fertility while at the same time recognizing the need for intimacy and allowing for a responsible family planning. NFP is also useful for couples having difficulty conceiving. Additionally, because of the awareness of the woman's cycle that it brings it can also help a woman detect health risks manifested through irregularities in the cycle. Modern methods of NFP can be used by women with irregular cycles, as well as by women who are breastfeeding or pre-menopausal. With proper use, NFP is as effective as the Pill. ==Contraception== The dominant view, represented by the [[Patriarchate of Constantinople]], the Church of Moscow<ref>https://mospat.ru/en/documents/social-concepts/xii/</ref>, the Orthodox Church in America<ref>[http://www.oca.org/DOCmarriage.asp?ID=19]</ref>, and by the bioethicists Engelhardt and [[Stanley S. Harakas]], may be fairly described as the teaching that non-abortifacient contraception is acceptable if it is used with the blessing of one's spiritual father, and if it is not used to avoid having children for purely selfish reasons. Constantinople, in its 2020 document, ''For the Life of the World: Toward a Social Ethos of the Orthodox Church'', says: "The Orthodox Church has no dogmatic objection to the use of safe and non-abortifacient contraceptives within the context of married life, not as an issue that ideal or as a permanent arrangement, but as a provisional concession to necessity" (§ 24).  The position of the Greek Archdiocese of America was given by Harakas: "Because of the lack of a full understanding of the implications of the biology of reproduction, earlier writers tended to identify abortion with contraception. However, of late a new view has been clearly defined taken hold among Orthodox writers and thinkers on this topic, which permits the use of certain contraceptive practices within marriage for the purpose of spacing children, enhancing the expression of marital love, and protecting health."<ref>https://www.goarch.org/-/the-stand-of-the-orthodox-church-on-controversial-issues</ref> Some would follow the earlier position taken by the entire Churchof Greece in her encyclical of October 14, 1937<ref> [www.ecclesia.gr/greek/holysynod/commitees/family/3.pdf]</ref>, which accepted birth control but not contraception, i.e., it accepted abstinence and NFP, but condemned any method of contraception.  Where some patristic writers speak of NFP and withdrawal (''coitus interruptu''s), they condemn it (St. [[Augustine of Hippo | Augustine]] <ref>Saint, Bishop of Hippo (1887). "Chapter 18.—Of the Symbol of the Breast, and of the Shameful Mysteries of the Manichæans". In Philip Schaff. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Volume IV. Grand Rapids, MI: WM. B. Eerdmans Publishing Co.</ref>, St [[Jerome]] <ref>Jerome, Against Jovinian 1:20, (AD 393) http://www.newadvent.org/fathers/30091.htm</ref>, [[Clement of Alexandria]])<ref>Clement of Alexandria, The Instructor of Children 2:10:91:2 (AD 191)</ref>. However, as John Noonan has shown, in each of these cases their position followed from their unbiblical idea, adopted from Stoic philosophy, that sexual desire was evil and thus marital intercourse was only permissible for procreation.<ref>Noonan, chapters III and IV.</ref>  Although some patristic references to contraceptive herbs and potions refer to their destroying a child that is being formed in the womb after the sexual act that gave rise to it (abortion), others seem to also include the idea that these methods were also used to "sterilise" the womb to prevent this process from being initiated (St [[John Chrysostom]] in his 24th Homily on Romans<ref>St John Chrysostom, Homilies on Romans</ref> and St. [[Caesarius of Arles]]<ref> in his first Sermon)St Caeserius of Arles, (Sermons 1:12 [A.D. 522]). </ref>.  There are also individuals who would follow the Stoic view represented by St Augustine and others, that any form of birth control or contraception other than abstinence is sinful in that the only permissible act of marital intercourse is for the purpose of procreation.<ref> Sacred Seed, Sacred Chamber, https://theorthodoxlife.wordpress.com/2015/05/18/sacred-seed-sacred-chamber/</ref><ref>Orthodoxy, Contraception, and Spin Doctoring: A Look at an Influential but Disturbing Article, https://cjshayward.com/contraception/ </ref> Such individuals follow the typically Latin view that procreation is an essential feature of marriage, and which privilege the procreative end above the unitive. Eastern tradition typically follows St John Chrysostom in holding that procreation is a normal feature of marriage, but not essential to it.  :Marriage does not always lead to child-bearing, although there is the word of God which says, "Be fruitful and multiply, and fill the earth." We have as witnesses all those who are married but childless. So the purpose of chastity takes precedence, especially now, when the whole world is filled with our kind. At the beginning, the procreation of children was desirable, so that each person might leave a memorial of his life.... But now that resurrection is at our gates, and we do not speak of death, but advance toward another life better than the present, the desire for posterity is superfluous. If you desire children, you can get much better children now, a nobler childbirth and a better help in your old age, if you give birth by spiritual labor.

Vocal opponents to the prevailing view of contraception in Orthodoxy today include [incomplete]:Bp. Hilarion of Vienna [ROC]So there remains only one reason for marriage, Bp. Artemije of Kosovo [SOC]to avoid fornication, Frand the remedy is offering for this purpose. Josiah Trenham<ref>Chrysostom, Fr. Patrick Reardon, Fr. John Schroedel and Frpp. Patrick Danielson85-86.</ref>

Methods Vocal opponents to the prevailing view of family planning can be broken down into five categoriescontraception in Orthodoxy today include: Natural Family PlanningMetropolitan [[Hilarion (Alfeyev) of Volokolamsk|Hilarion of Vololamsk]] [ROC], withdrawalBp. Artemije of Kosovo [SOC], barrier contraceptivesFr. [[Josiah Trenham]], hormonal contraceptivesFr. [[Patrick Henry Reardon|Patrick Reardon]], and sterilizationFr. John Schroedel, Fr. John A distinction is implicit here between ''birth control'' or ''family planning'' . Peck, and ''contraception''Fr. Whereas the former terms may include all five categories, "contraception" is usually reserved for those methods which more directly inhibit or act against conceptionPatrick Danielson.

===Natural Family Planning=Methods of Contraception==Even many people who accept the "new consensus" position as outlines above think that Natural Family Planning (NFP) is superior to contraception. It is often said that the dynamics of NFP (similar to the fasts of the Church) serve as a kind of catechesis for marital sexuality, emphasizing the need for self-control and honoring God-given fertility while at the same time recognizing the need for intimacy and allowing for a responsible family planning. NFP is also useful for couples having difficulty conceiving. Additionally, because of the awareness of the woman's cycle that it brings it can also help a woman spot health risks manifested through irregularities in the cycle.

Modern methods Methods of Natural Family Planning differ greatly from the old "rhythm" method, which worked by marking days on a calendar and required a regular cycle length to be effective. NFP contraception can be used by women with irregular cyclesbroken down into four categories: withdrawal, as well as by women who are breastfeeding or pre-menopausal. With proper usebarrier contraceptives, NFP is as effective as the Pillhormonal contraceptives, and sterilization.

Besides being ineffectiveWhen opponents of contraception look for biblical support for their position, methods they inevitably point to the story of withdrawal have traditionally been opposed Onan in Genesis 38, claiming that the sin committed by Onan was his commission of ''coitus interruptus''. However, this is an almost exclusively Western reading of the Church text. The only Eastern Father to read the Onan account as overa condemnation of contraception was [[Epiphanius of Cyprus | St Epiphanius of Cyprus]]. [[Origen]] had not done so in his commentary on the passage, <ref>Selections on Genesis, PG 12.129</ref>, nor had [[John Chrysostom | St John Chrysostom]] <ref>''Homilies on Genesis'' 62.1, PG 54.533)</ref>, nor [[Ephrem the Syrian | St Ephrem the Syrian]]<ref>''In Genesim et in Exodum commentarii'', 34.1</ref>. Moreover, according to Noonan, Epiphanius had taken this position “only in the context of his anti-indulgence Gnostic polemic.”<ref> Noonan, p. 101.</ref> It was his friend [[Jerome | St Jerome]] who was to shape the Western (mis)reading of Onan through his [[Vulgate]], which departed significantly from both the Hebrew and Old Latin he used as the basis of his translation. In addition to adding the word for semen which is not in the original, he slants the fleshtext to make it appear that ''coitus interruptus'' was the reason he was punished by God, saying “God slew him because he did a detestable thing". But the Hebrew has only “he did not please God,” and the Old Latin that “he appeared evil before the Lord,” neither of which focuses on the act.<ref>See Noonan, pp. 101-102.</ref>.

*[[Paul Evdokimov|Evdokimov, Paul. ]] ''The Sacrament of Love: The Nuptial Mystery in the Light of the Orthodox Tradition''. Crestwood: St Vladimir's Seminary Press, 1985. See especially pp. 174-180.

*Noonan, John T., Jr. ''Contraception: A History of Its Treatment by the Catholic Theologians and Canonists''. Cambridge, MA: Harvard University Press, 1966.*[[Philip Sherrard|Sherrard, Philip. ]] "''Humanae Vitae'': Notes on the Encyclical Letter of Pope Paul VI," in ''Sobornost'' 5:8 (1969).*Zaphiris, Metropolitan ChrysostomosGerasimos. "The Morality of Contraception: An Eastern Orthodox Opinion," in ''The Journal of Ecumenical Studies'' 11:4 (1974). ''Note:'' http://jonathanscorner.com/writing/contraception/ provides a commentary on Zaphiris 1974 and an "opposing views" piece to the "new concensus".