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Catholic Church' Teaching When Soul Is Infused Into an Unborn Baby

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The time the soul enters the body

In organized religion, ensoulment is the moment at which a human being gains a soul. Some religions say that a soul is newly created within a developing child and others, especially in religions that believe in reincarnation, that the soul is pre-existing and added at a detail stage of development.

In the fourth dimension of Aristotle, it was widely believed that the homo soul entered the forming trunk at forty days (male person embryos) or 90 days (female embryos), and quickening was an indication of the presence of a soul. Other religious views are that ensoulment happens at the moment of conception; or when the kid takes the beginning breath after being born;[1] [2] at the formation of the nervous system and brain; at the first brain activity (e.g., heartbeat); or when the fetus is able to survive independently of the uterus (viability).[3]

The concept is closely related to debates on the morality of abortion every bit well as the morality of contraception. Religious beliefs that human being life has an innate sacredness to it have motivated many statements past spiritual leaders of various traditions over the years. Still, the three matters are not exactly parallel, given that various figures have argued that some kind of life without a soul, in various contexts, still has a moral worth that must be considered.

Ancient Greeks [edit]

Among Greek scholars, Hippocrates (c.460 – c.370 BC) believed that the embryo was the product of male semen and a female factor. But Aristotle (384 – 322 BC) held that only male semen gave rising to an embryo, while the female just provided a place for the embryo to develop,[4] (a concept he caused from the preformationist Pythagoras). Aristotle believed a fetus in early on gestation has the soul of a vegetable, then of an beast, and merely afterward became "animated" with a human soul by "ensoulment". For him, ensoulment occurred twoscore days later conception for male fetuses and xc days after conception for female fetuses,[5] [vi] the phase at which, it was held, motility is kickoff felt inside the womb and pregnancy was certain.[vii] [8] This is called epigenesis, which is "the theory that the germ is brought into existence (by successive accretions), and not merely developed, in the procedure of reproduction,"[9] in dissimilarity to the theory of preformation, which asserts the "supposed being of all the parts of an organism in rudimentary course in the egg or the seed;"[10] modernistic embryology, which finds both that an organism begins with an inherited genetic code and that embryonic stem cells tin can develop epigenetically into a variety of cell types, may exist seen as supporting a residual betwixt the views.[xi]

Stoicism maintained that the living animal soul was received only at birth, through contact with the outer air,[12] and was transformed into a rational soul only at fourteen years of historic period.[13]

Epicureanism saw the origin of the soul (considered to consist of just a modest number of atoms even in adults) as simultaneous with conception.[14]

Pythagoreanism too considered ensoulment to occur at conception.[15] : 109

Christianity [edit]

Historical development [edit]

From the twelfth century, when the West first came to know more than of Aristotle than his works on logic,[16] [17] mediaeval declarations by Popes and theologians on ensoulment were based on the Aristotelian hypothesis.

Aristotle's epigenetic view of successive life principles ("souls") in a developing man embryo—outset a vegetative and then a sensitive or animate being soul, and finally an intellective or human being soul, with the higher levels able to carry out the functions as well of the lower levels[18]—was the prevailing view among early Christians, including Tertullian, Augustine, and Jerome.[19] [ need quotation to verify ] [twenty] [ need quotation to verify ] [v] [ failed verification ] [21] [ failed verification ] Lars Østnor says this view was only "presaged" past Augustine,[21] who belongs to a period after than that of early Christianity. Co-ordinate to David Albert Jones, this distinction appeared amidst Christian writers only in the late fourth and early fifth century, while the earlier writers made no distinction between formed and unformed, a distinction that Saint Basil of Caesarea explicitly rejected.[15] : 72–73 While the Hebrew text of the Bible only required a fine for the loss of a fœtus, whatsoever its stage of evolution, the Greek Septuagint (LXX) translation of the Hebrew text, a pre-Christian translation that the early Christians used, introduced a distinction between a formed and an unformed fœtus and treated destruction of the former as murder.[22] : 9, 24 It has been commented that "the Lxx could easily have been used to distinguish human being from non-human fœtuses and homicidal from non-homicidal abortions, notwithstanding the early Christians, until the time of Augustine in the 5th century, did not do so."[23]

The view of early Christians on the moment of ensoulment is also said to have been non the Aristotelian, simply the Pythagorean:

As early on every bit the time of Tertullian in the tertiary century, Christianity had absorbed the Pythagorean Greek view that the soul was infused at the moment of conception. Though this view was confirmed by St. Gregory of Nyssa a century later, it would not be long before it would be rejected in favour of the Septuagintal notion that only a formed fœtus possessed a human soul. While Augustine speculated whether "animation" might be present prior to formation, he determined that abortion could only be defined as homicide in one case formation had occurred. Yet, in common with all early Christian thought, Augustine condemned abortion from conception onward.[22] : 40

Through the Latin translations of Averroes'southward (1126–1198) work, beginning in the 12th century, the legacy of Aristotle was recovered in the Due west. Christian philosophers such equally Thomas Aquinas (1224–1274) adapted largely to his views[1] [5] [24] [25] [26] and because they believed that the early on embryo did not accept a homo soul, they did not necessarily encounter early abortion as murder, although they condemned it nonetheless.[5] [21] [19] [xx] : 150 Aquinas, in his main work, the Summa Theologica, states (Part I, question 118, article 2 ad 2)"…that the intellectual soul is created by God at the finish of human generation".[27] Although Jesus may take been infrequent, Aquinas did believe that the embryo first possessed a vegetative soul, subsequently acquired sensitive (brute) soul, and subsequently 40 days of development, God gave humans a rational soul.[28]

In 1588, Pope Sixtus Five issued the Balderdash Effraenatam, which subjected those that carried out abortions at any stage of gestation with automated excommunication and the punishment by ceremonious authorities applied to murderers. Iii years later later on finding that the results had non been as positive as was hoped, his successor Pope Gregory XIV limited the excommunication to abortion of a formed fœtus.[15] : 71–72 [29] [thirty]

In 1679, Pope Innocent 11 publicly condemned 60-five propositions taken chiefly from the writings of Escobar, Suarez and other casuists (mostly Jesuit casuists who had been heavily attacked by Pascal in his Provincial Letters) as propositiones laxorum moralistarum (propositions of lax moralists) every bit "at to the lowest degree scandalous and in practice dangerous". He forbade anyone to teach them under punishment of excommunication. The condemned propositions included:

34. It is lawful to procure abortion earlier ensoulment of the fetus lest a girl, detected as pregnant, exist killed or defamed.

35. It seems likely that the fetus (as long as it is in the uterus) lacks a rational soul and begins to commencement have ane when it is born and consequently information technology must be said that no abortion is homicide.[31]

In the 1869 Bull Apostolicae Sedis, Pius Ix rescinded Gregory Xiv's not-still-animated fetus exception and re-enacted the penalisation of excommunication for abortions at whatever stage of pregnancy, which even before that were never seen equally merely venial sin.[32] Since then, catechism law makes no distinction as regards excommunication between stages of pregnancy at which abortion is performed.

In spite of the difference in ecclesiastical penalties imposed during the menstruation when the theory of delayed ensoulment was accepted as scientific truth,[33] [34] ballgame at whatsoever stage has always been condemned by the Church[35] and continues to be so.[36] [37] Withal, in its official declarations, the Catholic Church building avoids taking a philosophical position on the question of the moment when a human person begins to be:

This Congregation is aware of the current debates concerning the beginning of homo life, concerning the individuality of the human being and concerning the identity of the human person. The Congregation recalls the teachings found in the Declaration on Procured Abortion: "From the time that the ovum is fertilized, a new life is begun which is neither that of the begetter nor of the mother; it is rather the life of a new human being being with his own growth. It would never be made human if it were not human already. To this perpetual bear witness ... modern genetic science brings valuable confirmation. It has demonstrated that, from the first instant, the programme is fixed as to what this living being volition be: a human being, this private-man with his characteristic aspects already well determined. Right from fertilization is begun the risk of a human being life, and each of its slap-up capacities requires fourth dimension ... to find its identify and to be in a position to act". This teaching remains valid and is further confirmed, if confirmation were needed, by recent findings of homo biology which recognize that in the zygote resulting from fertilization the biological identity of a new homo individual is already constituted. Certainly no experimental datum tin can be in itself sufficient to bring us to the recognition of a spiritual soul; nevertheless, the conclusions of science regarding the human embryo provide a valuable indication for discerning by the use of reason a personal presence at the moment of this first appearance of a homo life: how could a human being individual non exist a man person? The Magisterium has not expressly committed itself to an affirmation of a philosophical nature, but information technology constantly reaffirms the moral condemnation of any kind of procured abortion. This didactics has not been changed and is unchangeable.[38]

Citing the possibly offset-century Didache and the Letter of Barnabas of almost the aforementioned menstruation, the Epistle to Diognetus and Tertullian, the Catholic Church building declares that "since the first century the Church has affirmed the moral evil of every procured abortion. This educational activity has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either equally an end or a means, is gravely opposite to the moral police force."[39]

Even when the prevailing scientific theory considered that early abortion was the killing of what was not even so a human being existence, the condemnation of abortion at any stage was sometimes expressed in the form of making it equivalent to homicide. Accordingly, the 1907 article on ballgame in the Catholic Encyclopedia stated:

The early Christians are the kickoff on record as having pronounced abortion to exist the murder of homo beings, for their public apologists, Athenagoras, Tertullian, and Minutius Felix (Eschbach, "Disp. Phys.", Disp. iii), to abnegate the slander that a child was slain, and its flesh eaten, by the guests at the Agapæ, appealed to their laws every bit forbidding all manner of murder, even that of children in the womb. The Fathers of the Church unanimously maintained the same doctrine. In the fourth century the Council of Eliberis decreed that Holy Communion should exist refused all the rest of her life, even on her deathbed, to an adulteress who had procured the abortion of her child. The 6th Ecumenical Council determined for the whole Church that anyone who procured ballgame should bear all the punishments inflicted on murderers. In all these teachings and enactments no distinction is made between the earlier and the afterwards stages of gestation. For, though the opinion of Aristotle, or like speculations, regarding the time when the rational soul is infused into the embryo, were practically accepted for many centuries nonetheless it was always held by the Church that he who destroyed what was to be a man was guilty of destroying a human life.[40]

The Catechism of the Catholic Church states that Human life "must be treated from formulation every bit a person." Thomas P. Rausch states,"Although the church has not determined officially when man life really begins, it has taken the course of maintaining that human life is nowadays from the moment of conception or fertilization."[41] On the other hand, Carol A. Tauer states,"Such speculations have arisen within the context of an authoritative Church building teaching: the Catholic Church, in its official magisterium, asserts that man life must be given equal protection at all stages from fertilization through machismo."[42]

Catholicism [edit]

On 27 November 2010, Pope Benedict 16 stated

"from the moment of its conception life must be guarded with the greatest intendance."[43] [...] With regard to the embryo in the female parent's womb, scientific discipline itself highlights its autonomy, its capacity for interaction with the mother, the coordination of biological processes, the continuity of development, the growing complexity of the organism.

It is not an accumulation of biological cloth but rather of a new living being, dynamic and marvelously ordered, a new individual of the human being species. This is what Jesus was in Mary'south womb; this is what we all were in our female parent's womb.[44]

At the same time, the Cosmic pedagogy has acknowledged that we do not know when the embryo, which is a human being "being", becomes a human "person" (called philosophically "ensoulment"). And probabilism may non be used where the life of a human person may be involved,[45] and and then the human being must exist treated as a person from conception.[46] In relation to elective abortion, Pope John Paul II wrote nigh ensoulment in his 1995 encyclical letter of the alphabet Evangelium Vitae that:

Throughout Christianity'southward two thousand twelvemonth history, this aforementioned doctrine of condemning all straight abortions has been constantly taught by the Fathers of the Church and past her Pastors and Doctors. Fifty-fifty scientific and philosophical discussions nigh the precise moment of the infusion of the spiritual soul have never given ascent to any hesitation about the moral condemnation of abortion.[47]

While the Church has always condemned ballgame, changing beliefs about the moment the embryo gains a human soul take led their stated reasons for such condemnation, and the classification in catechism law of the sin of abortion, to alter over fourth dimension.[21] [48]

Baptists [edit]

The Southern Baptist Convention teaches that ensoulment occurs at conception.[49] Resolution 7, which was adopted by the Southern Baptist Convention in 1999, declared that "The Bible teaches that human beings are made in the image and likeness of God (Genesis 1:27, nine:6) and protectable human life begins at fertilization."[49]

Eastern Orthodoxy [edit]

The Greek Orthodox Church teaches that ensoulment occurs at twenty-one days.[50]

Judaism [edit]

Jewish views on ensoulment have varied. Rabbi David Feldman states that the Talmud discusses the time of ensoulment, merely considers the question unanswerable and irrelevant to the abortion question.[51] In recounting a purported conversation in which the rabbi Judah the Prince, who said the soul (neshama) comes into the body when the embryo is already formed, was convinced by Antoninus Pius that information technology must enter the body at formulation, and considered the emperor's view to be supported by Job 10:12,[52] [53] the tractate Sanhedrin of the Talmud mentions ii views on the question.

In a variant reading the rabbi's showtime statement was that the soul entered the body but at nascency.[ii]

Other passages in the Talmud, such as Yevamot 69a and Nidda 30b have been interpreted as implying that ensoulment may occur but after 40 days of gestation.[54] The Talmud passages, whether speaking of ensoulment at conception or but after forty days, identify the views of the rabbis within Greco-Roman culture, whose ideas the rabbis and then linked with texts of Scripture and endowed with theological significance.[55]

The view of ensoulment at conception harmonizes with general lore amid rabbis almost conscious activity before nascence.[56] Even so, about of them did not apply the give-and-take nefesh, significant soul or person, to a fetus still in the womb.[52] The latter one-half of the Second Temple period saw increasing acceptance of the idea of the soul as joining the body at nascence and leaving it again at death.[57]

One Jewish view put ensoulment even later than birth, proverb that it occurs when the kid first answers "Amen".[51]

The rabbis in fact formulated no fully developed theory of the timing or nature of ensoulment.[56] It has been suggested that the reason why they were not more concerned about the verbal moment of ensoulment is that Judaism does not believe in strict separation of soul and body.[58]

Islam [edit]

Islam does not traditionally hold that ensoulment occurs at the point of formulation. Two passages in the Qur'an depict the fetal development process:

Nosotros created human from an essence of clay, and then We placed him as a drop of fluid (nutfah) in a safe place, then We made that drop into a clinging form (alaqah), and Nosotros fabricated that form into a lump of mankind (mudghah), and We made that lump into basic (idhaam), and We clothed those bones with flesh (lahm), and later We made him into other forms—glory exist to God, the best of creators! (23:12-xiv)

...We created you lot from dust, so from a drop of fluid (nutfah), so a clinging form ('alaqah), so a lump of flesh (mudghah), both shaped and unshaped: Nosotros hateful to make Our power clear to you. Whatever We cull We cause to remain in the womb for an appointed time, then We bring yous along as infants and then yous grow and reach maturity. ... (22:5)

Traditional scholarship places the bespeak of ensoulment at 120 days subsequently conception and a minority opinion that it occurs at xl days.[59]

"Verily, the creation of i of you is brought together in the female parent's womb for xl days in the form of a drib (nutfah), and then he becomes a clot ('alaqah) for a like period, then a lump for a similar period, and so in that location is sent an angel who blows the soul into him."

—Hadith #4, Imam al-Nawawī's Forty Hadith, Ibn Hajar al-Haytamī, al-Fath al-mubīn bi sharh al-arba'īn

All schools of police accept regarded abortion every bit being a lesser sin before ensoulment and alike to murder after ensoulment.[60] [61] Well-nigh schools of idea, traditional and mod, brand allowances for circumstances threatening the health or life of the mother.[62] [63] In 2003, Shia scholars in Islamic republic of iran approved therapeutic abortion before 16 weeks of gestation under limited circumstances, including medical weather condition related to fetal and maternal health.[64]

Hinduism [edit]

Some Hindus believe that personhood begins with the reincarnation that happens at conception. But many scriptural references such as the Charaka Samhita, Ayurveda's almost authoritative treatise on perfect health and longevity, states the soul doesn't become fastened to the body until the 7th month "the occupant doesn't move into the business firm until the house is finished", certainly not in the start trimester. The physical torso is a biological growth undergoing constant reflexive testing and trial runs as it grows into a physiology capable of housing human consciousness.[28] But the flexibility of Hinduism allows for destruction of embryos to save a human life, or embryonic stem jail cell research to benefit humankind using surplus blastocysts from fertility clinics.[28]

Bahá'í Faith [edit]

In a letter written on behalf of Shoghi Effendi dated October 9, 1947 (Lights of Guidance # 1699), it is stated: "The soul or spirit of the individual comes into being with the conception of his physical body."[65]

See also [edit]

  • Offset of homo personhood

References [edit]

  1. ^ a b Apotheosis, morality, and medicine, by Lisa Sowle Cahill and Margaret A. Farley
  2. ^ a b Daniel Schiff, Abortion in Judaism' ' (Cambridge Academy Press 2002 ISBN 978-0-521-52166-6), p. 42, footnote 38
  3. ^ "BBC - Religion & Ethics - When is the foetus 'alive'?: The stages of foetal development". Retrieved 2009-01-05 .
  4. ^ Clift D, Schuh M (2013). "Restarting life: fertilization and the transition from meiosis to mitosis (Box one)". Nature Reviews Molecular Cell Biology. 14 (9): 549–62. doi:10.1038/nrm3643. PMC4021448. PMID 23942453.
  5. ^ a b c d A companion to bioethics Past Helga Kuhse, Peter Vocaliser
  6. ^ ReligiousTolerance.org
  7. ^ Aristotle, History of Animals, book Seven, part Iii
  8. ^ Norman M. Ford, When Did I Begin? Conception of the Man Individual in History, Philosophy and Scientific discipline (Cambridge & New York, Cambridge University Press ISBN 978-0-521-42428-8), p. 28
  9. ^ "Oxford English Dictionary". epigenesis. Retrieved 2011-01-31 .
  10. ^ "Oxford English Dictionary". preformation. Retrieved 2011-01-31 .
  11. ^ For a discussion of the differences between epigenesis and the theory of preformation, see this: Jane Maienschein. "Epigenesis and Preformationism". Stanford Encyclopedia of Philosophy . Retrieved 2011-01-31 .
  12. ^ A.A. Long, Stoic Studies (University of California Press 2001 ISBN 978-0-520-22974-7), p. 237
  13. ^ Tad Brennan, The Stoic Life (Oxford University Press 2005 ISBN 978-0-19-925626-6), p. 155
  14. ^ Norman Wentworth DeWitt, Epicurus and His Philosophy (University of Minnesota 1954), p. 201
  15. ^ a b c David Albert Jones, The Soul of the Embryo (Continuum International 2004 ISBN 978-0-8264-6296-i)
  16. ^ Encyclopedia of Christian Theology, "Aristotelianism, Christian"
  17. ^ James Edward McClellan, Harold Dorn, Science and Engineering science in Globe History (Johns Hopkins Academy Press 2006 ISBN 0-8018-8360-1), p. 184
  18. ^ Aquinas notes in Summa Contra Gentiles, lib. ii cap. 88 n. 3 that "Aristotle teaches in the De generatione animalium [II, three] [that] the fetus is an animal earlier becoming a man."
  19. ^ a b Dictionary of ideals, theology and society By Paul A. B. Clarke, Andrew Linzey
  20. ^ a b When Children Became People: the nascency of babyhood in early on Christianity by Odd Magne Bakke
  21. ^ a b c d Stem cells, human being embryos and ethics: interdisciplinary perspectives: Lars Østnor, Springer 2008
  22. ^ a b Daniel Schiff, Abortion in Judaism (Cambridge University Press 2002 ISBN 978-0-521-52166-six)
  23. ^ Paul T. Stallsworth, Ruth S. Brown (editors), The Church & Abortion (Abingdon Printing 1993 ISBN 978-0-687-07852-3), p. 42
  24. ^ Summa Theologica Iª q. 118 a. 2 advert 2. Aquinas's fullest handling of this is in his De potentia, q. 3 a. nine ad ix (Answer to the Ninth Objection).
  25. ^ Haldane, John; Lee, Patrick (2003). "Aquinas on Human Ensoulment, Abortion and the Value of Life". Philosophy. 78 (2): 255–278. doi:10.1017/s0031819103000275. Archived from the original on 2011-01-27.
  26. ^ For a criticism of arguments for "delayed hominization," see likewise this commodity Archived 2011-09-27 at the Wayback Car by Fr. Benedict Ashley, O.P.
  27. ^ Applied Ideals: A Sourcebook, affiliate 5: Abortion, by James Fieser, 2010
  28. ^ a b c Neaves W (2017). "The status of the homo embryo in diverse religions". Evolution. 144 (14): 2541–2543. doi:10.1242/dev.151886. PMID 28720650.
  29. ^ Nicholas Terpstra, Lost Girls: Sex and Death in Renaissance Florence (Johns Hopkins University Press 2010 ISBN 978-0-8018-9499-2), p. 91
  30. ^ Jean Reith Schroedel, Is the Fetus a Person? (Cornell University Press 2000 ISBN 978-0-8014-3707-six), p. nineteen
  31. ^ Catholic Moral Tradition: "In Christ, a New Creation", David Bohr, Our Lord's day Visitor Publishing, 1999, ISBN 0-87973-931-2, p. 293
  32. ^ Johnstone, Brian Five. (March 2005). "Early on Abortion: Venial or Mortal Sin?". Irish Theological Quarterly. 70 (1): 60. doi:10.1177/002114000507000104. S2CID 170797954. An extract tin can be found here.
  33. ^ "In the Center Ages, while the reception of his (Aristotle'southward) works was a great benefaction to philosophy, the influence of his scientific works was damaging to science" (Anthony Kenny, Essays on the Aristotelian Tradition (Oxford University Press 2000 ISBN 0-19-825068-1), p. 3).
  34. ^ The Aristotelian Tradition, p. 3 Archived 2012-03-fifteen at the Wayback Machine
  35. ^ Theologians' brief submitted to the Firm of Lords Select Committee on Stem Cell Research. Archived 2009-07-08 at the Wayback Machine This document cites many early Christian writers who condemn all forms of ballgame. Some of the writers say that a human being begins at formulation, thus excluding delayed ensoulment.
  36. ^ The 2008 announcement Dignitas Personae, which describes abortion equally "the deliberate and direct killing, by any ways information technology is carried out, of a human being in the initial stage of his or her existence, extending from conception to nascency" (Dignitas personae, 23).
  37. ^ T.50. Frazier, The Early on Church and Abortion
  38. ^ Instruction Donum vitae of the Congregation for the Doctrine of the Faith Archived Oct 27, 2009, at the Wayback Machine
  39. ^ "Catechism of the Catholic Church - The fifth commandment". www.vatican.va . Retrieved 2017-07-18 .
  40. ^ Catholic Encyclopedia, run across Abortion
  41. ^ (Thomas P. Rausch, S.J. Catholicism in the Third Millennium. Collegeville:Liturgical Press, 2nd Ed. 2003, p. 150. ISBN 0814658997.)
  42. ^ "The Tradition of Probabilism and the Moral Condition of the Early Embryo" (PDF). Theological Studies. Retrieved iv July 2017.
  43. ^ Roman Catholic Church (1965-12-07). "Gaudium et Spes". north. 51. Archived from the original on 2011-04-11. Retrieved 2011-03-22 .
  44. ^ Pope Benedict XVI (2010-xi-27). "Commemoration of Commencement Vespers of the First Sunday of Advent for unborn life". Archived from the original on 2011-05-eleven. Retrieved 2011-03-22 . Lookout man the video hither, and see the pictures hither.
  45. ^ New Catholic Encyclopedia, Abortion Ii, p.29, Col 1.
  46. ^ Pacholczyk, Tadeusz (August 10, 2003). "The Wisdom of the Church building Is in Her Silence, Too". National Catholic Register . Retrieved June 18, 2019.
  47. ^ Pope John Paul II (1995-03-25). "Evangelium Vitae". 61. Archived from the original on 2010-12-xix. Retrieved 2011-01-31 .
  48. ^ Ana S. Iltis, Mark J. Ruby, At the Roots of Christian Bioethics (M & G Scrivener Printing 2010 ISBN 978-0-9764041-eight-7), p. 166
  49. ^ a b Gilbert, Scott F.; Gilbert, Scott; Tyler, Anna L.; Zackin, Emily (24 June 2005). Bioethics and the New Embryology. Macmillan. p. 39. ISBN978-0-7167-7345-0.
  50. ^ Holloway, Richard (21 August 2008). Between The Monster And The Saint: Reflections on the Human Status. Canongate Books. p. 75. ISBN978-ane-84767-397-viii.
  51. ^ a b David Feldman, "Jewish Views on Ballgame" in Steven Bayme, Gladys Rosen (editors), The Jewish Family and Jewish Continuity (KTAV 1994 ISBN 978-0-88125-495-two), p. 239
  52. ^ a b Avraham Steinberg, "Jewish Perspectives" in Shraga Blazer, Etan Z. Zimmer (editors), The Embryo (Karger 2004 ISBN 978-3-8055-7802-8), p. 34
  53. ^ Sanhedrin, eleven
  54. ^ John D. Loike and Rabbi Moshe Tendler, "Halachic Challenges Emerging From Stem Prison cell Research" in Jewish Political Studies Review 21:3-4 (Fall 2009)
  55. ^ Gwynn Kessler, Conceiving State of israel (University of Pennsylvania Press 2009 ISBN 978-0-8122-4175-4), pp. 68-69
  56. ^ a b Schiff, Abortion in Judaism, p. 43
  57. ^ Adele Berlin, Maxine Grossman (editors), The Oxford Lexicon of the Jewish Religion (Oxford University Press 2011 ISBN 978-0-19-973004-9), p. 700
  58. ^ New South Wales Board of Jewish Education, "Judaism and the Body" Archived 2012-03-18 at the Wayback Machine
  59. ^ Yusuf, Hamza (2018). "When Does a Homo Fetus Become Man?". Renovatio, The Periodical of Zaytuna Higher. {{cite web}}: CS1 maint: url-condition (link)
  60. ^ Muhammad ibn Adam Al-Kawthari (2011). "When is Having an Ballgame Permitted?". Retrieved 2016-07-05 .
  61. ^ Al-Matary, Abdulrahman; Ali, Jaffar (2014-02-05). "Controversies and considerations regarding the termination of pregnancy for Foetal Anomalies in Islam". BMC Medical Ethics. 15 (1): 10. doi:ten.1186/1472-6939-15-10. ISSN 1472-6939. PMC3943453. PMID 24499356.
  62. ^ "Projection MUSE". muse.jhu.edu . Retrieved 2021-10-30 .
  63. ^ "When is Having an Abortion Permitted?". SeekersGuidance. 2011-10-06. Retrieved 2021-10-30 .
  64. ^ Hedayat, K. M.; Shooshtarizadeh, P.; Raza, M. (2006-11-01). "Therapeutic abortion in Islam: contemporary views of Muslim Shiite scholars and effect of contempo Iranian legislation". Journal of Medical Ethics. 32 (11): 652–657. doi:ten.1136/jme.2005.015289. ISSN 0306-6800. PMC2563289. PMID 17074823.
  65. ^ "Lights of Guidance (second function)". bahai-library.com . Retrieved 20 November 2020.

External links [edit]

  • Collection of quotations from Christian writers of get-go four centuries

bartonsursity.blogspot.com

Source: https://en.wikipedia.org/wiki/Ensoulment

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