Some history of Christian thought on Birth Control: (Note: The quotes of the early church fathers can be researched in their entirety, courtesy of Calvin College.)
191 AD - Clement of Alexandria, The Instructor of Children
"Because of its divine institution for the propagation of man, the seed is not to be vainly ejaculated, nor is it to be damaged, nor is it to be wasted." (2:10:91:2) "To have coitus other than to procreate children is to do injury to nature" (2:10:95:3).
307 AD - Lactantius - Divine Institutes
"[Some] complain of the scantiness of their means, and allege that they have not enough for bringing up more children, as though, in truth, their means were in [their] power . . . .or God did not daily make the rich poor and the poor rich. Wherefore, if any one on any account of poverty shall be unable to bring up children, it is better to abstain from relations with his wife" (6:20)
"God gave us eyes not to see and desire pleasure, but to see acts to be performed for the needs of life; so too, the genital ['generating'] part of the body, as the name itself teaches, has been received by us for no other purpose than the generation of offspring" (6:23:18).
325 AD - Council of Nicaea I - Canon 1
"[I]f anyone in sound health has castrated [sterilized] himself, it behooves that such a one, if enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted. But, as it is evident that this is said of those who willfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men this canon admits to the clergy"
375 AD - Epiphanius of Salamis - Medicine Chest Against Heresies
"They [certain Egyptian heretics] exercise genital acts, yet prevent the conceiving of children. Not in order to produce offspring, but to satisfy lust, are they eager for corruption" (26:5:2 ).
391 AD - John Chrysostom - Homilies on Matthew
"[I]n truth, all men know that they who are under the power of this disease [the sin of covetousness] are wearied even of their father's old age [wishing him to die so they can inherit]; and that which is sweet, and universally desirable, the having of children, they esteem grievous and unwelcome. Many at least with this view have even paid money to be childless, and have mutilated nature, not only killing the newborn, but even acting to prevent their beginning to live [sterilization]" (28:5).
393 AD - Jerome - Against Jovinian
"But I wonder why he [the heretic Jovinianus] set Judah and Tamar before us for an example, unless perchance even harlots give him pleasure; or Onan, who was slain because he grudged his brother seed. Does he imagine that we approve of any sexual intercourse except for the procreation of children?" (1:19).
419 AD - Augustine - Marriage and Concupiscence
"I am supposing, then, although are not lying [with your wife] for the sake of procreating offspring, you are not for the sake of lust obstructing their procreation by an evil prayer or an evil deed. Those who do this, although they are called husband and wife, are not; nor do they retain any reality of marriage, but with a respectable name cover a shame. Sometimes this lustful cruelty, or cruel lust, comes to this, that they even procure poisons of sterility [oral contraceptives] . . . Assuredly if both husband and wife are like this, they are not married, and if they were like this from the beginning they come together not joined in matrimony but in seduction. If both are not like this, I dare to say that either the wife is in a fashion the harlot of her husband or he is an adulterer with his own wife" (1:15:17).
522 AD - Caesarius of Arles - Sermons
"Who is he who cannot warn that no woman may take a potion [an oral contraceptive] so that she is unable to conceive or condemns in herself the nature which God willed to be fecund? As often as she could have conceived or given birth, of that many homicides she will be held guilty, and, unless she undergoes suitable penance, she will be damned by eternal death in hell. If a women does not wish to have children, let her enter into a religious agreement with her husband; for chastity is the sole sterility of a Christian woman" (1:12).
Martin Luther (1483 to 1546) -
"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."
John Calvin (1509 to 1564) -
Deliberately avoiding the intercourse, so that the seed drops on the ground, is double horrible. For this means that one quenches the hope of his family, and kills the son, which could be expected, before he is born. This 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 seed of his brother out the womb, and as cruel as shamefully has thrown on the earth. Moreover he thus has, as much as was in his power, tried to destroy a part of the human race.
John Wesley (1703 to 1791) -
"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.
(Examining sermons and commentaries, Charles Provan identified over a hundred Protestant leaders (Lutheran, Calvinist, Reformed, Methodist, Presbyterian, Anglican, Evangelical, Nonconformist, Baptist, Puritan, Pilgrim) living before the twentieth century condemning non- procreative sex. Did he find the opposing argument was also represented? Mr. Provan stated, "We will go one better, and state that we have found not one orthodox [protestant]theologian to defend Birth Control before the 1900's. NOT ONE! On the other hand, we have found that many highly regarded Protestant theologians were enthusiastically opposed to it." )
In 1908 the Bishops of the Anglican Communion meeting at the Lambeth Conference declared, "The Conference records with alarm the growing practice of the artificial restriction of the family and earnestly calls upon all Christian people to discountenance the use of all artificial means of restriction as demoralising to character and hostile to national welfare."
The Lambeth Conference of 1930 produced a new resolution, "Where there is a clearly felt moral obligation to limit or avoid parenthood, complete abstinence is the primary and obvious method..." but if there was morally sound reasoning for avoiding abstinence, "the Conference agrees that other methods may be used, provided that this is done in the light of Christian principles."
1930 AD - Pope Pius XI - Casti Conubii (On Christian Marriage)
"Any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin."
1965 AD - Pastoral Constitution on the Church in the Modern World - Gaudium et Spes, Vatican II
Relying on these principles, sons of the Church may not undertake methods of birth control which are found blameworthy by the teaching authority of the Church in its unfolding of the divine law. (51)
1968 AD - Pope Paul VI - Humanae Vitae (Of Human Life)
Equally to be excluded, as the teaching authority of the Church has frequently declared, is direct sterilization, whether perpetual or temporary, whether of the man or of the woman. Similarly excluded is every action which, either in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, propose, whether as an end or as a means, to render procreation impossible. To justify conjugal acts made intentionally infecund, one cannot invoke as valid reasons the lesser evil, or the fact that such acts would constitute a whole together with the fecund acts already performed or to follow later, and hence would share in one and the same moral goodness. In truth, if it is sometimes licit to tolerate a lesser evil in order to avoid a greater evil to promote a greater good, it is not licit, even for the gravest reasons, to do evil so that good may follow therefrom; that is to make into the object of a positive act of the will something which is intrinsically disorder, and hence unworthy of the human person, even when the intention is to safeguard or promote individual, family or social well-being. Consequently it is an error to think that a conjugal act which is deliberately made infecund and so is intrinsically dishonest could be made honest and right by the ensemble of a fecund conjugal life. (14)
1993 AD - Catechism of the Catholic Church
"The regulation of births represents one of the aspects of responsible fatherhood and motherhood. Legitimate intentions on the part of the spouses do not justify recourse to morally unacceptable means (for example, direct sterilization or contraception)." (2399)
