"Indeed, early Christian texts such as the Didache and Barnabas incorporate the Jewish tradition about the “two ways” where abortion and expositio are condemned as murder. It is difficult to overestimate the importance of the fact that the doctrine of the “”two ways” condemned abortion, expositio, and infanticide: this tradition became an integral part of catechetical instruction and thus helped form early Christian attitudes. We can therefore say that by the beginning of the third century, there was a well established critical attitude to all forms of the murder of children-whether abortion, expositio, or other methods of killing. “Critical” is really too mild a word: these practices were utterly condemned. There already existed a certain measure of opposition to these practies among Roman moral philosophers, and some forms of the limitation of the number of children (including expositio) were rejected by the ruling authorities in some Italian cities, as reflected in the alimenta program mentioned above. Nevertheless, the early Christian attitude represents a considerable intensification of this criticism. The Christian writers go much further in backing up their arguments by means of fundamental principles; we also perceive a greater zeal and commitment, since they understood this question, theologically and ethically, as a matter of living in accordance with the will of God. On the deepest level, the question of refraining from murder was a question of salvation or damnation. I therefore find it difficult to see the Christian critique of expositio as nothing more than an echo and development of other critical voices in contemporary society. The intensity and extent of the Christian critique represents an intensification of existing criticism of Roman praxis and legislation in these fields."