Rachel Evans
The Catholic Church has long opposed abortion, with the US Conference of Catholic Bishops Committee on Pro-Life Activities stating that the Church has considered abortion immoral since the 1st century. However, the question of when a fetus receives its soul—at conception, between conception and birth, at birth, or after birth—has been a subject of debate. While some theologians, such as St. Augustine, recognized the distinction between formed and unformed fetuses, he and others still condemned abortion as a grave moral evil. The Church's position has evolved over time, with the discovery of the human ovum in 1827 discrediting Aristotle's theory of delayed ensoulment. Today, the Church teaches that human life must be respected from the moment of conception and that abortion procedures that aim to destroy a zygote, blastocyst, embryo, or fetus are opposed.
| Characteristics | Values |
|---|---|
| Belief in the soul | A soul is a spiritual, rational entity made in the image and likeness of God. |
| Belief in the fetus having a soul | There is no consensus on when a fetus receives its soul. Some believe it is at conception, between conception and birth, at birth, or after birth. |
| Abortion | Abortion is considered a grave moral evil and condemned by the Church. |
| Punishment for abortion | The Church imposes automatic excommunication on Latin Catholics who procure an abortion. |
| Bishops' view on abortion | The US Conference of Catholic Bishops considers Augustine's reflections on abortion to be of little value due to limited embryology knowledge at his time. |
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What You'll Learn
The Catholic Church's stance on abortion
The Church's position on abortion has been consistent throughout history, as evidenced by early Christian teachings such as the Didache, the Epistle of Barnabas, and the Apocalypse of Peter. The Church has always affirmed the moral evil of procured abortion and rejected abortion and infanticide, even in the face of limited knowledge of human embryology. The Church's stance is not based on the presence or absence of a soul but on the belief that abortion destroys a human life.
While the Church officially condemns abortion, it does recognize certain acts as morally legitimate if the death of the fetus is an indirect result. For example, in the case of an ectopic pregnancy, the Church allows for the removal of the tube containing the human embryo (salpingectomy) to protect the life of the mother. Similarly, in the case of a cancerous womb, the direct purpose of the procedure is the removal of the womb, which may indirectly result in the death of the fetus.
The Church also addresses the issue of abortion in cases of rape. While providing spiritual, emotional, and medical care to victims of rape, the Church teaches that the resulting child is innocent and precious. It promotes a non-violent solution, believing that abortion in this context is an act of violence against the child.
It is important to note that not all Catholics agree with the official position of the Catholic Church on abortion. Many Catholics, particularly those who attend Mass less frequently, hold views that differ, ranging from anti-abortion positions with exceptions to support for the general legality and morality of abortion.
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The soul as a test for humanness
One argument is that the soul is the substantial form of a living human body, giving it its humanness and life. This idea is supported by biblical theology and was proclaimed by the Council of Vienna in the 14th century. According to this view, a living human body is made alive by a human soul, and the presence of the soul can be detected, even if it cannot be directly observed. This perspective provides a basis for the pro-life stance, as it asserts that a human soul is present from the moment of conception.
However, the concept of ensoulment, or the point at which the soul enters the body, has been a subject of debate. Some theologians and philosophers, including Aristotle, believed that ensoulment occurred at different stages of gestation for male and female embryos, with male fetuses receiving a soul after 40 days and female fetuses after 90 days. This theory was based on the idea that movement is first felt within the womb at these respective times. Augustine of Hippo also accepted the distinction between formed and unformed fetuses, considering abortion of an "unformed" fetus as not murder since it was uncertain whether the fetus had received a soul.
On the other hand, some individuals argue that the soul cannot be used as a test for humanness in a secular society. They assert that the presence or absence of a soul is undetectable and cannot be the basis for terminating lives based on individual beliefs. Instead, they propose that the focus should be on whether a life form is biologically human, which can be determined through scientific means. This approach is particularly relevant when engaging with individuals who have little or no religious faith.
The Catholic Church has avoided taking a definitive philosophical position on the moment of ensoulment. While it condemns abortion at any stage of pregnancy, it does not specify when a human person begins to exist. The Church's teachings emphasize the inherent dignity of human life and the rights of a person from conception to natural death, regardless of the presence or absence of a soul.
In summary, the soul as a test for humanness is a complex and multifaceted topic within the Catholic Church. While some argue that the soul is present from conception, providing a basis for pro-life advocacy, others debate the timing of ensoulment and question the use of the soul as a test for humanness in a secular context. Ultimately, the Catholic Church's position focuses on the moral condemnation of abortion and the recognition of human dignity from conception onward, regardless of the soul's presence.
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The Old Testament on conception
The Old Testament, particularly the book of Psalms, assumes the humanity of the unborn child at conception. In Psalms 51:5, the psalmist says, "Indeed, I was born guilty, a sinner when my mother conceived me". This indicates that the unborn child is considered a sinner at the time of conception, possessing a sinful nature that is spiritual, and thus, a soul. The Old Testament also uses the Hebrew term "yeled", which means "child, son, boy, offspring, youth", to refer to the unborn child, regardless of the stage of development.
In the Old Testament Law, causing a pregnant woman's baby to die was punishable by death, as seen in Exodus 21:22-24. The Bible refers to the unborn baby as a life, and the punishment for causing its death was life for life, eye for eye, tooth for tooth, and so on. This further emphasizes the Old Testament's view of the unborn as human lives, possessing souls.
While the Old Testament establishes the humanity of the unborn and the presence of a soul at conception, it is important to note that the specific timing of ensoulment has been a subject of debate among religious scholars. Some believe that ensoulment occurs at the moment of conception, while others suggest it happens at birth, the formation of the nervous system and brain, or when the fetus is viable outside the uterus.
The Catholic Church has long condemned abortion, declaring that "since the first century, the Church has affirmed the moral evil of every procured abortion". The Sixth Ecumenical Council determined that anyone who procured an abortion should be punished as a murderer, and the Catechism of the Catholic Church states that human life "must be treated from conception as a person".
In conclusion, the Old Testament supports the idea that the unborn possess souls at conception, referring to them as human lives and establishing punishments for causing their death. However, the specific timing of ensoulment has been a matter of discussion among religious scholars and leaders.
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The Council of Vienna's definition of the soul
The Council of Vienne, the fifteenth ecumenical council of the Catholic Church, met between 1311 and 1312 in Vienne, France. Pope Clement V convened the council by issuing the bulls Faciens misericordiam and Regnans in coelis on 12 August 1308, with the purpose of addressing the Order of Knights Templar and other matters concerning the Catholic faith and the improvement of the Church.
The Council's definition of the soul is expressed in its rejection of any doctrine or proposition that asserts or casts doubt on the belief that the rational or intellectual soul is the form of the human body of itself and essentially. This definition, affirmed by the Council, states that the soul is a substance, but an incomplete substance, naturally existing in conjunction with the body, forming the substantial unity of human nature. The rational soul is produced by special creation when the organism is sufficiently developed to receive it.
The Council's understanding of the soul as the form of the human body aligns with the Aristotelian definition, which emphasises the closeness of the union between soul and body. This view contrasts with Platonic philosophy, which posits a more dualistic understanding of the soul and body as distinct orders of reality.
The Council's definition of the soul carries significant weight within the Catholic Church, influencing theological discussions and shaping the Church's stance on various matters, including the nature of human life and the afterlife.
Unfortunately, the Acts of the council have largely disappeared, making it challenging to ascertain further details about their specific definition of the soul and its implications.
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The Catechism of the Catholic Church
The Church's opposition to abortion is well-known and firmly rooted in its theology. It teaches that abortion is the deliberate killing of a human fetus or unborn child, and as such, it is a grave violation of the commandment, "Thou shall not kill." The Church believes that human life begins at conception, when a fetus comes into existence, and that this life is sacred and worthy of protection.
In the encyclical "Evangelium Vitae," Pope John Paul II addresses the issue of abortion and the value of human life. He writes that enormous sums of money have been invested in the production of pharmaceutical products that facilitate abortion, and he criticizes scientific research for focusing on developing methods to suppress life. He reaffirms the Church's teaching on the moral unlawfulness of contraception, despite accusations that this stance promotes abortion.
The Catechism emphasizes the importance of respecting human life and the dignity of persons. It teaches that the family is the fundamental unit of society, established by God, and that within the family, spouses are called to a vocation of chastity and mutual love. The Church's defense of life extends beyond birth, encompassing the entirety of human existence, and it upholds the sacredness of life even in the face of suffering and adversity.
Through the Catechism, the Catholic Church provides clear and instructive guidance on its teachings regarding the sanctity of human life, the soul, and the inviolability of life from conception onward. It is a testament to the Church's unwavering commitment to the protection of life and the spiritual well-being of its faithful.
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Frequently asked questions
The Catholic Church condemns procured abortion as immoral and gravely contrary to the moral law.
The Catholic Church has not expressly committed itself to a philosophical position on when a fetus gets its soul. However, the Church has historically affirmed the moral evil of procured abortion at any stage of pregnancy.
Catholic bishops consider the reflections of Augustine of Hippo, who "vigorously condemned the practice of induced abortion" at any stage of pregnancy, to be of little value in the present day due to the limitations of the science of embryology at the time.
