Tiffany Huet Class of 2008 Justifying Violence: A ... - Stetson University

unborn. This, he says, completely overlooks the fact that the woman is taking an active part in
the killing of her own child. 36 He cites the Council of Orange (sixth century), Didache, Epistle of
Barnabas, the Council of Elvira, and the Apostolic Constitutions, none of which are part of the
biblical canon, in order to establish that the woman has historically been responsible for the
killing of her child. The Council of Orange, for him, establishes that a woman is responsible
regardless of if she is “saved” (a Christian) or not. The Didache and Epistle of Barnabas “both
condemn the sin of abortion;” Bray quotes directly from the Didache: “You shall not murder a
child by abortion nor kill them when they are born.” 37 Bray uses the Council of Elvira, Basil of
Caesarea, Jerome, and the Apostolic Constitutions to demonstrate that abortion has historically
been viewed as murder and merits the “penalty of murder.” 38 Bray reduces the Christian’s idea of
contraception to a seduction by “overpopulation propaganda.” 39 The role of human beings, he
asserts, is to procreate, to “be fruitful and multiply,” as is the command of God. God should be
trusted to sustain the earth and its inhabitants; our only concern should be to obey the commands
of God. 40
Lastly, Bray turns to two issues of significant interest for the purpose of this study:
capital punishment and nonviolence. He clarifies that the term “pro-life” is not a universal term;
it does not apply to all of human life. This term is meant exclusively for those who oppose
abortion. To extend it beyond this, he says, is to misconstrue the doctrine of the sanctity of
human life. Divine authority is given to “civil authorities” to implement capital punishment for
36 Bray, 19.
37 Bray, 20.
38 Bray, 21.
39 Bray, 22.
40 Bray, 23.
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