www.byzcath.org Forums Faith & Christian Life Faith & Theology Voluntary and involuntary sins

Toward the end of (see pg 100) his thesis [hrmonline.org] Hieromonk Maximos muses that perhaps all sin is ‘involuntary.’ This however doesn’t seem to be what theGreek Orthodox Archdiocese of America [goarch.org] means when it states that abortions when the mother’s life is at risk are involuntary:



Now it is very possible I may misunderstand the distinction between voluntary and involuntary sins, but I don’t understand why the Archdiocese lists this as an involuntary sin. It seems that they are applying it as the west would apply the principal of double effect (though in the case of the life of the mother and abortion it would not apply since abortion, aside from ectopic pregnancy, is a direct attack on the fetus). Can anyone clarify this? Thank you.

there are certain other conditions, including toxemia, where the fetus is a hazard to the mother's health.

Usually they involve autoimmune disorder treatments with chemicals known to be abortifacient in nature, yet essential to the life of the mother. Many immuno-suppressants are also abortifacients. The most powerful one in current use, Cytotoxin, is specifically an oral abortifacient, named for its toxicity to fetuses.

My wife and I faced that very dilemma 5.5 years ago. While 5 months pregnant, my wife was diagnosed with Wegener's Vasculitis. The options were:
1) Aggressive treatment regimen; near-guarantee of miscarriage and/or birth defects because of the immunosuppressants.
2) Mild treatment regimen: no guarantees either way. The milder drugs have not established a particularly good record in treating the disorder, and further have not been approved for use in pregnant women
3) No treatment until post-partem: almost assured blindness, and about a 25% likelihood of death.

We opted for #2. My wife is in remission, and my daughter is 5.

Thanks Aramis. That helps to clarify it somewhat. Glad to hear that your wife and daughter are, at present, doing well. If this sort of a situation is what the Archdiocese has in mind then I might be able to see how they would term in involuntary. Though, the examples of involuntary sins given in the thesis seem to be of a different ilk, they are not an meant to be an inclusive list. Still, I think it would be helpful if the GOA site was a bit clearer.

Actually, I would say the case in question would be a classic example of what St. Damascene (following Nemesius of Emessa and, ultimately Aristotle) would call "mixed", ie. partly voluntary and partly involuntary, like the decision of sailors in a storm to jettison valuable cargo to save the ship.

I actually think it is into this mixed category that the vast majority of our sins fall. The extremes, "voluntary and involuntary" stand on either end of a scale, with most actions falling somewhere in between. This is reflected in Orthodox canonical practice in which penances are supposed to be apportioned according to the degree to which a sin reflects the diseased will of the penitent.

Fr Maximos

Rather than starting a whole new post I wonder what the Eastern Orthodox's answer would be concerning tubal ligations. In an on going discussion with a Roman Catholic friend with regard to the eastern understanding of these issues this topic came up. He sent a link from the Vatican website after I said I felt it should be handled at the local level. I already understood from Humana Vitea that sterilization was condemned by Rome, but in cases involving women with health problems, on medication that has as side-effects the high possibility of fetal injury or death I think it could be handled at the local level (i.e. spiritual advisor). He sent this link in answer to that thought:

http://www.vatican.va/roman_curia/c...h_doc_31071994_uterine-isolation_en.html

Along it this comment, "it has been dealt with both at the universal and local levels for Catholics of all Rites. You can call your diocese or the Roman diocese here or you can call Rome to verify this. It is like the question of "the pill," invitro fertilization, etc.--we have moral guidance."

So my question again is how would the Orthodox view this, and what about our Eastern Catholic hierarchs? Does anyone know of any real life situations that this was reviewed by our EC bishops? Just curious.

Thank you,
Bob