This article is based on resources provided by Prof John Wyatt for ICMDA trainings on Bio-ethics. Click here for more information.
In my previous article, we considered the shame and pain of infertility, the ethical questions surrounding reproductive technology, its effects on the body and mind, and the need for compassionate fellowship for anyone going through this journey.
Here, I want to consider some biblical foundations and reflect on how they should influence the choices we make in relation to artificial reproductive technology.
The Principle of Creation
In Psalm 139, David brings out a few important aspects related to the beginning of life. When he talks about God creating and knitting him together in his mother’s womb and how God saw his unformed body, he is declaring with certainty the principle of creation (Ps. 139:13-16).
Biology tends to emphasise human reproduction as a random process. There are myriads of sperm, and by chance, one sperm happens to enter the egg. Then, the mechanical process of mitosis causes cells to multiply. In contrast, the psalmist emphasises the way God forms the individual in the womb. He assumes it is personal, purposeful, and intentional. It is not merely by chance that a sperm and an ovum come together.
The Principle of Covenant
David says his frame was not hidden from God; that God saw his body, knew the days of his life, and observed all his sitting, rising, going out, and lying down (Ps. 139:1-6, 13-16).
He is communicating the principle of covenant—the God who created us also knows us. The very word “to know” carries an intimate and profound meaning, as Adam “knew” Eve, and it speaks of a deep covenant love.
The Principle of Continuity
Interestingly, David does not say, “Well, there was that blob in the womb out of which I subsequently emerged.” He says, “It was me that you formed; that was my body you were involved with; that was me you saw; that was me you wove together in the hidden place.” The psalm emphasises the continuity of the person through all stages of life—from unborn through childhood and into adulthood, illustrating the principle of continuity.
The Principle of the Already, Not Yet
So, as we think about the unborn being, there are two important principles to hold together. First, the principle of the already and the not yet. The being in the womb—the embryo, the early foetus—is already here but not yet what it is going to be. It is in the process of becoming.
The Physical and the Immaterial
The other important principle is the integration of the physical and the immaterial. We must hold these two together as we think about the being in the womb. At a physical level, the one-cell embryo is merely a cell. And yet, at the same time God is calling into existence a unique being whom he knew and loved before the foundation of the world. The physical and the immaterial coexist.
The Challenges of the Fall
But since we live in the after-effects of the Fall, it brings numerous challenges. As we saw in the previous article, many struggle with infertility, along with the pain and stigma that come with it. With deep hope and anticipation, they look to healthcare professionals and systems for solutions.
The challenge in healthcare today is that it has shifted significantly from being a caring service to becoming a commercialised industry. Though compassion and empathy still exist, commercial forces often drive and promote solutions that may not have high success or outcome rates.
Often, people see technological solutions as the first and best option. With the dream of having a child, couples receive encouragement to opt for in vitro fertilisation (IVF) and other technological interventions without delay. These procedures, combined with the hormonal support they require, often lead to great distress, with a success rate of only 30–40%.
Developments in Reproductive Technology
When we talk about healthcare technology for reproductive support, IVF today is very different from what it was in the past. When I was a medical student in the 1980s, we were taught that a man and a woman had to have intercourse, and that nine months later, a baby would be born.
But today, if you attend a talk on human reproduction, it is quite different. You will find that four components are required to make a baby: an egg donor (the genetic mother), a sperm donor, a womb or uterus (the carrying mother), and someone who will care for the baby after birth (the social mother). Additionally, there is no requirement for any of these four individuals to have any relationship. So there are several permutations and combinations: egg donation, sperm donation, surrogacy, and so on.
Biblical Wisdom & Reproductive Technology
How do we respond to these remarkable developments in reproductive technology from a Christian perspective?
One helpful analogy is that of a flawed masterpiece. Each individual human being is a unique masterpiece created by God. But at the same time, we are damaged and flawed by the effects of sin, the Fall, disease, and disability. The use of medical technology is analogous to the work of art restorers. They use sophisticated and sometimes invasive techniques to restore a masterpiece. But art restorers emphasise that the original intention of the artist is normative. In other words, you must restore the masterpiece according to the intention of the original artist.
The important question to ask is this: when is the use of reproductive technology a case of restoring the masterpiece, and when is it a case of changing the design?
Imagine a married couple who eagerly want a child as an expression of their love. But for some physical or medical reason, it is not possible for the sperm from the father to meet the egg from the mother. Then, using IVF to take the father’s sperm and the mother’s egg, combine them, and implant them in the mother’s womb can be seen as restoring a masterpiece.
But if you use egg donation, sperm donation, or surrogacy, one could argue that you are changing the design. You are, in some sense, fundamentally altering the nature of human reproduction. Such is the complexity of technological solutions in healthcare.
The Primacy of Compassion
For families going through such challenges, when faced with these kinds of choices, most lack access to the information or guidance they need. Families often end up confused, burdened, and unclear. As a community of faith, it is important for us to educate ourselves and support those who are struggling with confusion, uncertainty, and the grief of unfulfilled desire.
At the same time, we must recognise that the God whom we trust has a special heart for the barren. He understands the pain and confusion people are experiencing. He offers himself to walk with us through the darkest valleys. Even when the technologies or medical solutions fail, he desires to restore our most damaged longing—the desire for him.
Through the outpouring of his grace, he gives us the desire to know him and satisfies it through the offering of his Son, the indwelling of his Spirit, the guidance of his Word, and the company of his people.
