How does the church relate to IVF? This question today excites many modern believers, because at present the proportion of barren marriages reaches 30%. In Russia, this figure is about two times lower, but still remains quite high. A promising method to rid a couple of infertility is in vitro fertilization. Many gladly agree to this procedure without thinking about the many ethical issues that cannot be considered compatible with the feelings of a true Christian. In this article, we will provide an overview of the views of theologians on this technology.
IVF technique
The problem of attitudes towards the IVF of the church arose relatively recently. It was the 20th century that was marked by a large number of discoveries in various fields of science, including medicine. They fundamentally changed our idea of ​​life and health. One of them was in vitro fertilization, which allows you to take a fresh look at the method of reproduction of offspring by humans.
To understand the attitude of the church towards IVF, to understand whether religion allows medical intervention in such areas of human life, one should use the research of modern theological sciences. Since in the past, similar problems simply did not exist. If you wish, you can discuss an exciting issue with the priest. However, everyone can have their own point of view. And it is important to find out the big picture.
The position on the attitude of the church towards IVF was formulated in 2000 in the manual "Fundamentals of the Social Concept of the Russian Orthodox Church". Then this practice was only mastered. But since then a lot of time has passed. Now it is available to a huge number of people. And it is worth recognizing that the attitude of the Orthodox Church towards IVF can be described as ambiguous.
On the one hand, any path to procreation that is contrary to the intentions of the Creator is considered sinful. At the same time, it is noted that the use of not every method of assisted reproductive technology by the church is denied. However, it is emphasized that the ROC negatively refers to all types of IVF, which suggest the destruction of the so-called "excess" embryos.
As a result, it becomes necessary to study ethical issues that fundamentally prevent the believer from using this method, as well as the existence of those that can be accepted by the Orthodox consciousness.
The opinion of the church about IVF is formulated on the basis that modern methods of in vitro fertilization provide for a large number of options.
Ethical issues
This topic of IVF includes the process of obtaining germ cells, an excessive number of embryos, lack of communication with a spouse at conception, the use of sex cells of an outsider.
One of the main claims of the church to IVF is the actual killing of excess embryos. In vitro fertilization, a woman gets a lot of eggs, which are involved in further fertilization. Literally in the doctor’s hands are human embryos, only one of which he transplantes to a woman, and freezes or destroys the rest.
In the Orthodox minds there is an understanding that a person’s personality is born at the time of conception. Therefore, these manipulations with embryos, which actually lead to their death, are considered murder.
In the concept of theologians, murder and freezing are also similar, since after it the probability of having a baby is reduced three times. As a result, the church treats IVF so negatively, because the method exposes the embryos to death. Let indirectly. Moreover, in the event of a multiple pregnancy, doctors are strongly advised to reduce the "extra" embryos that are already in the uterus.
Obtaining germ cells
Regarding IVF, the church is embarrassed by the process of obtaining germ cells. After all, the simplest and most effective method for this is to extract the seed through masturbation. This is a sin that is unacceptable for an Orthodox person.
Note that this method of obtaining male germ cells is not the only one. There are medical methods, as a result of which it becomes possible to obtain a seed, and its collection is possible during sexual intercourse between spouses.
Foreign germ cells
It is believed that another fundamental point, because of which the church is against IVF, is interference with the fertilization of outsiders. The Catholic Church insists on the inadmissibility of this.
One of the key ethical requirements is that procreation should occur solely as a result of a union of spouses. Moreover, the church opposes IVF because third parties, at least a gynecologist and embryologist, are involved in the process.
This position is considered controversial, since in this case you can not allow a doctor in the treatment of infertility. After all, then he will also participate in conception as a third party. In this regard, the inadmissibility of IVF only on the basis of an invasion of third parties by most theologians is considered unjustified.
Considering this aspect of IVF, the Orthodox Church includes in this concept and donation of germ cells.
In this case, you should definitely indicate that these technologies are categorically unacceptable. The use of alien male reproductive cells destroys the marital union, allowing the possibility of intimate intercourse with a stranger at the cellular level. The church is negatively related to surrogate motherhood.
Method History
There is an ethical problem in the history of the development of the method. The Church is still wary of IVF fertilization because of this. For the first time, the assumption that embryos are able to develop outside the mother's body was made in 1934. After that, attempts began to conceive "in vitro." First, animals participated in the experiments, and then people. The experiments were carried out on embryos, which often ended in their death. For example, the birth of the first test tube baby named Louise Brown only happened after 102 failed attempts. By that time, experiments had been carried out for several decades, the total number of embryos sacrificed, it is difficult to imagine.
The church is against IVF, because it considers it impossible to receive benefits for one person if another suffers from it. The famous Latin expression is dedicated to this: Non sunt facienda mala ut veniant bona (you cannot do evil from which good comes out).
True, some are debating on this issue. Claiming that this expression is only relevant to the future action, for the sake of which it is necessary to violate certain moral principles. When the results are an accomplished fact, it is possible to use the data obtained to improve people's lives is already ethically acceptable.
This thesis finds numerous confirmations in history. For example, experiments on people conducted by the Nazis in concentration camps. When people were immersed in ice water, it was possible to establish that a person’s chances of survival increase significantly if the head of the head is not immersed. So a life jacket with a collar was invented. This development is used all over the world, but if you follow the above logic, it can also be considered unethical.
Vaccination example
Another striking analogy is the possibility of using vaccinations. In particular, hepatitis A vaccines, rubella, chickenpox. In their manufacture, aborted embryo tissue is used. For example, rubella virus is grown on embryonic cells that result from an abortion. Such use of tissues is considered unacceptable, which was confirmed by the relevant provisions in the "Fundamentals of a social concept."
Intolerance to such use of vaccines is increasing due to the fact that in some countries there are advanced developments by which vaccines are obtained from animal cells. For example, a hepatitis A vaccine from monkey cells, and from rubella, from a rabbit. These methods are widespread in Japan. However, in the Russian Federation these medicines are not registered, therefore they are not purchased. As a result, the Orthodox believer faces a difficult dilemma. On the one hand, children need to be vaccinated in order to get rid of probable serious illnesses. On the other hand, the vaccines received were the result of the sin of a certain person committed several decades ago.
The Russian Orthodox Church came to the conclusion that in the absence of an alternative, the use of such a vaccine can be regarded as the lesser of evils. Otherwise, this can lead to infections and epidemics, which will threaten not just an individual, but society as a whole.
Drawing appropriate analogies with in vitro fertilization, it can be argued that this technology was developed many years ago. After the method was developed, experiments on embryos were banned in most countries. In addition, the technique uses only the results of previous experiments, but not new ones.
From this, the way the church relates to IVF is formed. Despite the ethical imperfection, the use of this technique can be considered permissible, since it serves the benefit of all mankind. In this regard, the church allows IVF.
Additional issues
There are several more problems that relate to the consequences of using this method. This is the effect that is exerted on the health of children born as a result of in vitro fertilization, the effect on the health status of the woman herself, as well as society as a whole. These issues no longer apply only to the ethical, but also to the social and legal fields. Some tend to consider them secondary, as in the future they can be effectively eliminated with proper control.
Based on the ethical issues discussed earlier, the Russian Orthodox Church considers the method of this assisted reproductive technology, in which the so-called "extra" embryos to be killed, to be completely unacceptable. By this they mean their freezing, direct destruction. That is why the church is against IVF. At the same time, the Russian Orthodox Church categorically opposes methods that destroy the connection between spouses at conception. This includes the use of alien male sex donor cells and surrogacy. Considering how the church relates to IVF with her husband, it is worth noting that in this sense most theologians admit the possibility of using this technique if there are no other options for conception.
The remaining existing ethical problems, in particular, third-party intervention, are considered as medical assistance in the process of procreation. In this case, the gynecologist actually plays the same role as the obstetrician during the usual birth. Birth control associated with the production of germ cells can be modified. For example, to receive them not as a result of masturbation, but by one of the other existing methods.
A number of controversial issues should be taken under strict public and state control. These include the medical factor with the participation in the process of childbirth, state control of the use of this method by people who are not officially married. This is how the Orthodox Church relates to IVF.
Opinions of the priests
In the Russian Orthodox Church, even despite the absence of a specific position on this issue, there is no categorical ban on in vitro fertilization. Some priests approve of this procedure under certain conditions, which have already been described above.
This is also confirmed by the fact that in 2013 at the meeting of the Holy Synod of the Russian Orthodox Church the topic of surrogate motherhood was actively discussed, as well as the assumption of the baptism of children who were born as a result of this method of conception. The result of theological discussions was a document known as “On the Baptism of Babies Born with the Surrogate Mother”. It emphasized that the church officially recognizes the validity of medical assistance to childless spouses with the help of artificially fertilized male reproductive cells, if this is not accompanied by the destruction of fertilized eggs, and the basic principles of the marriage are not violated. At the same time, surrogate motherhood was unequivocally condemned by the institution of the church.
Theologians comments
On this basis, we can conclude that the Holy Synod condemned the practice of in vitro fertilization itself only in that part that is associated with the destruction of "excess" or "excess" embryos. It turns out that the rest of the church permits IVF.
In particular, these conclusions are confirmed by the words of Archpriest Maxim Kozlov, who is a member of the Bible and Theological Commission. Commenting on the document adopted at the meeting of the Holy Synod, he notes that the Russian Orthodox Church does not prohibit IVF, with the exception of cases when it comes to the destruction of fertilized eggs.
findings
Based on the foregoing, certain conclusions can be drawn. The Church admits that the method of in vitro fertilization can be acceptable and morally justified. The main thing is that at the same time the sacred connection of the spouses is not broken, the killing of embryos does not occur.
It is worthwhile to understand that this method fundamentally changes a person’s idea of ​​the method of reproducing offspring, allowing the choice of children in accordance with the desired qualities. This actually paves the way for various abuses. For example, some may want to choose the color of their eyes or the gender of the baby; there is a chance of offspring in same-sex couples and single mothers. All this contradicts the Christian concept of virtue and morality. Therefore, these likely consequences, according to the church, should be taken under state control.
Due to the fact that not all consequences can be taken under state control, there is a risk of abuse with the widespread use of in vitro fertilization, its widespread popularization.