Protestants Reformers on Contraception

When Catholics argue against contraception from Scripture, they typically cite Genesis 38:9, where a man named Onan chooses to consummate his marriage, but purposefully prevents conception when he “spilled the semen on the ground”.

Since contraception is virtually universally accepted within Protestantism, most Protestants strongly criticize the Catholic analysis and use of this passage. However, in so doing, they must also reject the exegesis of some of the founding members of Protestantism…

Martin Luther: “Onan must have been a malicious and incorrigible scoundrel. This is a most disgraceful sin. It is far more atrocious than incest or adultery. We call it unchastity, yes, a Sodomitic sin. For Onan goes into her; that is, he lies with her and copulates, and when it comes to the point of insemination, spills the semen, lest the woman conceive. Surely at such a time the order of nature established by God in procreation should be followed.”
– Luther’s Works 7, 20-21

John Wesley: “Onan, though he consented to marry the widow, yet to the great abuse of his own body, of the wife he had married and the memory of his brother that was gone, refused to raise up seed unto the brother. Those sins that dishonour the body are very displeasing to God, and the evidence of vile affections. Observe, the thing which he did displeased the Lord – And it is to be feared, thousands, especially single persons, by this very thing, still displease the Lord, and destroy their own souls.”
– Wesley, Notes on the First Book of Moses, comment on 38:7

John Calvin: “I will content myself with briefly mentioning this, as far as the sense of shame allows to discuss it. It is a horrible thing to pour out seed besides the intercourse of man and woman. Deliberately avoiding the intercourse, so that the seed drops on the ground, is doubly horrible. For this means that one quenches the hope of his family, and kills the son, which could be expected, before he is born.

The wickedness is now as severely as is possible condemned by the Spirit, through Moses, that Onan, as it were, through a violent and untimely birth, tore away the see of his brother out the womb, and as cruel and shamefully was thrown on the earth. Moreover he thus has, as much as was in his power, tried to destroy a part of the human race. When a woman in some way drives away the seed out the womb, through aids, then this is rightly seen as an unforgivable crime*. Onan was guilty of a similar crime, by defiling the earth was his seed, so that Tamar would not receive a future inheritor.”
– Calvin, Commentary on Genesis

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* Don’t worry John, there’s always the Sacrament of Confession 🙂

Protestantism: Agreeing on essentials?

Reformers

When Catholics critique the contradictory beliefs held in different parts of the Protestant world, we are often told that “Protestants agree on all the essentials”. A statement like this, of course, this begs two questions:

1. Which doctrines should be considered “essential” and which “non-essential”?

2. Who gets to make that categorization?

The second question is particularly important. Who gets the final say as to what is “essential” and what is “non-essential”? After all, what happens when two Protestants disagree on what is “essential”?

To pick an example from the dawn of the Reformation, Luther and Zwingli came into conflict concerning their respective understandings of the Eucharist, so much so that this ruptured their relationship. Could we still say that these two fathers of the Reformation agreed on “essentials”?
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Explaining the mess up…

A little while ago, I was discussing with a Protestant the issue of baptism in the Early Church. The exchange was quite typical in that he rejected the beliefs of the Early Church, choosing instead to trump the witness of history with his own personal interpretation of the Scriptures.

Why did the Early Church “get it all so wrong”?

In response to this, I did something unusual, departing from my usual strategy. Rather than trying to demonstrate to him that the Early Church was correct, I asked him, in his opinion, why did the Early Church get it all so wrong? After all, the question of whether baptism washes away sin isn’t some trivial doctrine, but one which relates to the question of our very salvation!

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Eastern Mariology

Earlier this week it was the Feast of the Immaculate Conception. It reminded me of a conversation I had with a member of the Eastern Catholic parish I often visit. I mentioned the fact that I always feel more comfortable with Mary when I’m praying in the Eastern Rite, but I wasn’t sure why…

He then made the observation that in Eastern Christianity, when Mary is mentioned, Christ is almost always mentioned explicitly in the next breath, whereas in the West He is more often implied. I realised he was right! That’s exactly why I found it so much easier when praying in the Eastern liturgy! For example, this is the Eastern form of the Hail Mary:

“Theotokos (God-Bearer) and Virgin, rejoice, Mary full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to the Saviour of our souls

I have often thought that if we (Western) Catholics allowed our Christology to be seen more clearly in our Mariology, fewer non-Catholics to get upset by the honour we give to Mary. Just a thought.

Honour the art and you honour The Artist

Every Member Ministry

As I was driving home last night I was thinking about the parable of the talents which we heard at Mass, where Jesus teaches us about using our God-given gifts in service of His Kingdom.

This parable’s message was certainly taken to heart by my former Protestant communities. In fact, I think this is one of the many things which we Catholics can really learn from our separated brethren. In those churches the question isn’t Will you serve?” but How will you serve?”.

In those congregations, the various ministries were regularly advertised and they were often mentioned in the pastors’ Sunday sermons. There was a very clear understanding that to be a part of the faith community meant to be joined with others in service. I remember in one parish’s bulletin, in the section listing the Church Staff, under the final entry of “Ministers” it simply read “Everyone!” 

Service is also a really powerful evangelistic witness. Seeing people live out their faith by serving others stirs up far more interest and questions in unbelievers than any car fish sticker ever has. Service is also a great way to grow in your faith, grow in holiness and to encounter Jesus Christ in a really concrete way. As we will hear in next week’s Gospel:

“I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” – Matthew 25:36

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