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'''''Contraception''''' is the term used to describe an intentional prevention of the conception of a child. This term may also be used to describe the intentional prevention of pregnancy, which may be defined differently from conception.{{stubTemplate:Disputed}}

==Synopsis==Until about 1970, all Orthodox churches opposed the use of A distinction is implicit here between birth control (or family planning) and contraception. Since that time a "new consensus" has emerged, mostly, but not exclusively in AmericaThe latter term is usually reserved for those methods which more directly inhibit or act against conception. This new view basically holds that contraception is acceptable within a Christian marriage if: :1) Non-contraceptive methods of family planning (to limit the means number and/or timing of contraception is not abortifacient, :2children) if it is used with the blessing of one's spiritual father, include abstinence and :3) if children are not completely excluded from the marriageNatural Family Planning.

The statement ==Orthodox Teaching on marriage Birth Control and family from the 10th All-American Council of the Orthodox Church in America follows along these lines: Contraception==

* http:==Birth Control==Non-contraceptive methods of family planning (to limit the number and//www.oca.org/DOCmarriage.asp?ID=19or timing of children) include abstinence and Natural Family Planning.

This As [[Paul Evdokimov]] wrote, "new consensus" has not gone unchallenged. Some teach In the traditional view age of the ChurchFathers, the problem of birth control was never raised. There are no canons that deal with it is sinful to artificially separate the pleasure of intercourse from God's purpose of procreation. Others hold a view somewhat similar to the "<ref>Evdokimov, p. 174.</ref> The Orthodox bioethicist [[Roman Catholic Church|Roman CatholicH. Tristram Engelhardt]] position, which would allow family planning in principleJr., i.e.agrees, writing, "Despite detailed considerations of sexual offenses by ecumenical councils, Natural Family Planningand by generally accepted local councils, while at the same time opposing contraception—many Orthodox hierarchs and theologians despite a recognition that marriage is oriented toward reproduction, there is no condemnation of limiting births, apart from around the world lauded ''Humanae Vitae'' when it was issuedcondemnation of abortion. A few think the "new consensus" position is too conservative and more freely allow contraception<ref>Engelhardt, p. 265.</ref>

===Natural Family Planning===Many people, on all sides, advocates of Natural Family Planning (NFP) believe that this change in thinking on this issue of it is superior to contraception has not received adequate examination. Too It is often it has become tied up in identity politicssaid that the dynamics of NFP (similar to the fasts of the Church) serve as a kind of catechesis for marital sexuality, with various groups accusing emphasizing the need for self-control and honoring God-given fertility while at the same time recognizing the other of western influenceneed for intimacy and allowing for a responsible family planning. It NFP is true also useful for couples having difficulty conceiving. Additionally, because of the awareness of the woman's cycle that this discussion is closely related to it brings it can also help a number of complex issues that have not fully been addressed woman detect health risks manifested through irregularities in Orthodox theologythe cycle. Roman Catholics Modern methods of NFP can be used by women with irregular cycles, as well as by women who are sometimes bewildered breastfeeding or pre-menopausal. With proper use, NFP is as effective as the Pill. ==Contraception== The dominant view, represented by how the [[Patriarchate of Constantinople]], the Church of Moscow<ref>https://mospat.ru/en/documents/social-concepts/xii/</ref>, the Orthodox Church could allow such a change in teachingAmerica<ref>[http://www.oca.org/DOCmarriage. One might respond asp?ID=19]</ref>, and by saying 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 dynamics 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 tradition function much differently than RomeChurch''s, says: "The Orthodox Church has no dogmatic objection to the use of safe and that this issue must be worked through in non-abortifacient contraceptives within the context of married life, not as an ideal or as a manner quite different from permanent arrangement, but as a magisterial decreeprovisional concession to necessity" (§ 24).

It must be noted that The position of the Fathers Greek Archdiocese of America was given by Harakas: "Because of the Church, such as Ss. Clement lack of a full understanding of Alexandria, Athanasius the Great, John Chrysostom, Epiphanios, Jerome, Ambrose, Augustine implications of Hippo, Caesarious, Gregory the Great, Augustine biology of Canterbury and Maximos the Confessorreproduction, all explicitely condemned earlier writers tended to identify abortion with contraception. However,{{fact}} whether abortive or non-abortive. As of yet, there is yet to be late a single new view has taken hold among Orthodox Saint who did not consider writers and thinkers on this topic, which permits the use of contraception to be a grave sincertain 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>

Vocal opponents to Some would follow the current secularized view earlier position taken by the Church of contraception Greece in Orthodoxy include her encyclical of October 14, 1937<ref> [incomplete]:Bpwww.ecclesia.gr/greek/holysynod/commitees/family/3. Hilarion of Vienna [ROCpdf]</ref>, which accepted birth control but not contraception, Fri.e. Josiah Trenham, Fr. Patrick Reardonit accepted abstinence and NFP, Frbut condemned any method of contraception. John Schroedel

Methods of family planning can be broken down into five categories: Natural Family PlanningAlthough 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), withdrawal, barrier contraceptives, hormonal contraceptivesothers 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 sterilizationSt. [[Caesarius of Arles]]<ref> in his first Sermon)St Caeserius of Arles, (Sermons 1:12 [A distinction is implicit here between ''birth control'' or ''family planning'' and ''contraception''. Whereas the former terms may include all five categories, "contraception" is usually reserved for those methods which more directly inhibit or act against conceptionD. 522]). </ref>.

===Natural Family Planning===Even many people There are also individuals who accept 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 "new consensus" position as outlines procreative end above think the unitive. Eastern tradition typically follows St John Chrysostom in holding that Natural Family Planning (NFP) procreation is superior a normal feature of marriage, but not essential to contraceptionit. It  :Marriage does not always lead to child-bearing, although there is often said that the dynamics word of NFP (similar to God which says, "Be fruitful and multiply, and fill the earth." We have as witnesses all those who are married but childless. So the fasts purpose of chastity takes precedence, especially now, when the whole world is filled with our kind. At the beginning, the Church) serve as procreation of children was desirable, so that each person might leave a kind memorial of catechesis for marital sexualityhis life.... But now that resurrection is at our gates, emphasizing the need for self-control and honoring God-given fertility while at we do not speak of death, but advance toward another life better than the same time recognizing present, the need desire for intimacy posterity is superfluous. If you desire children, you can get much better children now, a nobler childbirth and allowing for a responsible family planningbetter help in your old age, if you give birth by spiritual labor. NFP  :So there remains only one reason for marriage, to avoid fornication, and the remedy is also useful offering for couples having difficulty conceivingthis purpose. Additionally<ref>Chrysostom, because pp. 85-86.</ref> '''[the following needs citations and perhaps clarification as to whether each of these reject birth control, contraception, or both)''' Vocal opponents to the awareness prevailing view of the woman's cycle that it brings it can also help a woman spot health risks manifested through irregularities contraception in the cycleOrthodoxy today include: Metropolitan [[Hilarion (Alfeyev) of Volokolamsk|Hilarion of Vololamsk]] [ROC], Bp. Artemije of Kosovo [SOC], Fr. [[Josiah Trenham]], Fr. [[Patrick Henry Reardon|Patrick Reardon]], Fr. John Schroedel, Fr. John A. Peck, and Fr. Patrick Danielson.  ==Methods of Contraception==

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>.

*[[John Chrysostom |Chrysostom, St John]]. ''On Marriage and Family Life''. Crestwood: St Vladimir's Seminary Press, 2003.*[[H. Tristram Engelhardt|Engelhardt, H. Tristram]], Jr. ''Foundations of Christian Bioethics''. Swets & Zeitlinger, 2000. See especially Chapter Five. *[[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.*[[John Meyendorff|Meyendorff, John]]. ''Marriage: An Orthodox Perspective'', second expanded edition. Crestwood: St. Vladimir's Seminary Press, 1975. See especially Chapter Thirteen.*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.