Call Us: 913-481-7074
Josephus, a first century Jew, priest, general and historian, The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing humankind: if anyone, therefore, proceeds to such fornication or murder, he cannot be clean.
Barnabas, an early Christian (100 AD), The Epistle of Barnabas, "In the Way of Light," Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbor more than thine own soul. Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. Thou shalt not withdraw thy hand from thy son, or from thy daughter, but from their infancy thou shalt teach them the fear of the Lord.
Didache [120 A.D.] The Didache, or Teachings of the Twelve, is also believed to have orginated in Alexandria (though some think it came from Syria
And the second commandment of the Teaching; Thou shalt not commit murder, thou shalt not commit adultery, thou shalt not commit paederasty, thou shalt not commit fornication, thou shalt not steal, thou shalt not practise magic, thou shalt not practise witchcraft, thou shalt not murder a child by abortion nor kill that which is begotten. Thou shalt not covet the things of thy neighbour, 3. thou shalt not forswear thyself, thou shalt not bear false witness, thou shalt not speak, evil, thou shalt bear no grudge. 4. Thou shalt not be double-minded nor double-tongued; for to be double-tongued is a snare of death. 5. Thy speech shall not be false, nor empty, but fulfilled by deed. 6. Thou shalt not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. Thou shalt not take evil counsel against thy neighbour. 7. Thou shalt not hate any man; but some thou shalt reprove, and concerning some thou shalt pray, and some thou shalt love more than thy own life.
Athenagoras, Second Century, Christian philosopher from Athens who allegedly became a Christian while reading the Scriptures in order to argue against them. Athenagoras’s familiarity with pagan philosophy is evident in his works. Athenagoras wrote an Apology (177) defending Christians to the Roman emperors Marcus Aurelius (ruled 161–180) and Commodus (ruled 180–192). In it he refuted three charges brought against Christians: that Christians were atheists, that they practiced incestuous immorality, and that they ate human flesh as part of their ritual. Athenagoras argued that Christians, like the philosophers, recognized only one God who is uncreated, immaterial, and known to the understanding alone. As for the false gods, he wrote, the pagans did not even agree on who they were and, further, they described them as doing immoral deeds. The wonders which the false gods were thought to perform were really done by demons. Christians could not be called immoral since they believed that it was wrong to sin even in one’s thoughts and since they believed that sins would be punished eternally. Finally, Athenagoras argued, no people would engage in cannibalism who refused to watch combats in the circus, who did not expose infants to die, and who thought abortion was wrong.
THE CHRISTIANS CONDEMN AND DETEST ALL CRUELTY, What man of sound mind, therefore, will affirm, while such is our character, that we are murderers? For we cannot eat human flesh till we have killed some one. The former charge, therefore, being false, if any one should ask them in regard to the second, whether they have seen what they assert, not one of them would be so barefaced as to say that he had. And yet we have slaves, some more and some fewer, by whom we could not help being seen; but even of these, not one has been found to invent even such things against us. For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fetus in the womb as a created being, and therefore an object of God’s care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it.
Minucius Felix, [A.D. 210]
"And now I should wish to meet him who says or believes that we are initiated by the slaughter and blood of an infant. Think you that it can be possible for so tender, so little a body to receive those fatal wounds; for any one to shed, pour forth, and drain that new blood of a youngling, and of a man scarcely come into existence? No one can believe this, except one who can dare to do it. And I see that you at one time expose your begotten children to wild beasts and to birds; at another, that you crush them when strangled with a miserable kind of death. There are some women who, by drinking medical preparations, extinguish the source of the future man in their very bowels, and thus commit a parricide before they bring forth. And these things assuredly come down from the teaching of your gods. For Saturn did not expose his children, but devoured them. With reason were infants sacrificed to him by parents in some parts of Africa, caresses and kisses repressing their crying, that a weeping victim might not be sacrificed. Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food.
John Chrysostom, John preached through many of Paul’s letters ("I like all the saints," he said, "but St. Paul the most of all—that vessel of election, the trumpet of heaven"), the Gospels of Matthew and of John, and the Book of Genesis. Changed lives were his goal, and he denounced sins from abortion to prostitution and from gluttony to swearing.