A Christian Response to In Vitro Fertilization (IVF)

 A Christian Response to In Vitro Fertilization (IVF)*

By Josiah D. Walker

INTRODUCTION

     A significant moral and ethical issue facing hopeful parents today is the issue of in vitro fertilization, or IVF. At first glance, this reproductive strategy might seem like an uncontested issue; however, for Christians, it can be somewhat difficult to determine their response to this reproductive method. In Genesis 1:26-28, scripture informs us that humanity is made in the image of God, “Then God said, ‘Let us make man in our image, according to our likeness.’” (Genesis 1:26 [Christian Standard Bible])[1] We must consider the sanctity of human life when deciding, from a Christian perspective, how we should respond to IVF. 

A BRIEF HISTORY OF IVF

     In vitro fertilization has been used in countless situations around the globe to help parents unable to conceive children through traditional means. In vitro fertilization occurs when scientists take the egg and the sperm and join them in vitro (in a test tube) and then apply specific proteins or “feeder cells” to help enable growth to the multi-cell stage. After this point, the embryo is implanted into a woman’s womb that has been treated with hormones to cause her body to act as if she were pregnant. Ideally, all of this will result in the mother successfully carrying a child to full term.[2]

     According to one source, the first incident of a successful in vitro fertilization of a human egg was recorded in 1966.[3] Another source stated that “the birth of Louis Brown in 1978 crystallized concepts that were based on decades of basic science research and has evolved into today’s clinical treatment of infertility and the birth of millions of children around the world.”[4] Regardless of when the first successful in vitro fertilization occurred, it is evident that this scientific reproduction method has resulted in numerous pregnancies and countless lives changed forever.

THE FACTS SURROUNDING IVF

     With such a vast number of lives changed, resulting in successful pregnancies for a myriad of couples, it may be difficult to believe that “in the last four decades, the biomedical fields eliciting the strongest debates in terms of ethics, were linked to artificial human reproduction, starting with in vitro fertilization.”[5] That is until you consider some negatives surrounding in vitro fertilization.

     According to Woloschak, “IVF has become a large industry in the United States and Western Europe. In 2014, IVF babies made up 1.5 percent of all births for a total of 3.9 million children.”[6] Woloschak goes on to state that the cost for each IVF procedure is typically around seven thousand dollars, most of which is covered by insurance companies.[7] In addition to the high medical costs of in vitro fertilization that are either passed on to the parents or insurance companies, the ethical issue of unused embryos must be addressed. As part of the IVF procedure, “many eggs are placed into a woman’s womb, and the rest are frozen in preparation for the next opportunity since the first attempt is often unsuccessful.”[8]        

     While many unused embryos are frozen and might be utilized for a successful future pregnancy, there is also the possibility that these frozen embryos will be destroyed. As McTavish has observed, “In the United States alone, there are more than 500,000 frozen embryonic persons, 50% of them will die upon being thawed.”[9] Another point of consideration is the fact that embryos are sometimes utilized for medical experiments or used for purposes other than their original intended use.[10]         

     Other factors to consider are the commercialization of in vitro fertilization and the donation of embryos to other parties. According to Asplund, the increasing demand for IVF has resulted in both economic and ethical concerns, “Ethical questions that are often raised in the debate include equity, possible exploitation of need and hope, consent that is truly informed, and the many components of marketing ethics.”[11] Asplund goes on to state that, “Most of the public debate on the commercialization of IVF has not, however, concerned IVF as such but the reimbursement of gamete donors (egg donors in particular), the selling of embryos, and the use of IVF for commercial surrogacy.”[12] According to the American Association for the Advancement of Science, Asplundh’s concerns are not unfounded. “Recent evidence of scientific fraud and unacceptable egg donor procurement practices in South Korea highlights the importance of regulation as an emerging issue in this field.”[13] Many people are arguing for scientific responsibility and integrity concerning this issue and the political influences that might negatively affect researchers.[14] As a result, “the conditions (such as financial gain, informed consent, protections of confidentiality, and privacy of the donor) for egg donation for IVF treatment should be distinguished from the conditions surrounding egg donation for research purposes,”[15] argues the American Association for the Advancement of Science, “and potential egg donors should be informed clearly as to the intended uses of their eggs.”[16]

BIBLICAL ARGUMENTS AGAINST IVF

     There are many reasons why Christians today are opposed to the utilization of IVF to treat infertility. While most protestants and evangelicals have moral clarity when it comes to issues like abortion, the subject of IVF has left several Christians confused or unsure of where they stand on this important topic.[17] What most Christians fail to consider or may not realize when considering the morality of in vitro fertilization is the question of what happens to the extra embryos that have been created and are not utilized in the process of trying to conceive children.

     “After fertilization,”[18] writes Bartolucci and Peluso, “the resulting embryos are cultured for up to 7 days. The best embryos are transferred into the uterus where the embryo implants and hopefully develops into a healthy child.”[19] Embryos that are still viable but are not used for fertilization are often times frozen so that they can be saved for future use. “At present, there are estimated to be one million frozen human embryos worldwide awaiting their fate.”[20] However, the eggs that are not healthy or defective are, in fact, destroyed.

     In light of the fact that potential lives are destroyed each year via in vitro fertilization, many Christians would argue that the same principles of abortion should be applied to the issue of IVF. “Any use of this technique that ‘destroys multiple human embryos,’”[21] argues Grudem, “is morally wrong because it results in the wrongful destruction of human life.”[22] Thus, the destruction of any unused embryos is seen by many as a violation of the commandment found in Exodus 20:13, “Do not murder.” (Ex. 20:13 [CSB]) The ten commandments that God gave to Moses on top of Mount Sinai were not just seen as serious rules to obey by the Israelites roughly 3,500 years ago, they are also commandments that must be adhered to by 21st century Christians.

     Since the unused embryos carry with them the potential to successfully become life, then many Christians understandably view the destruction of unused embryos as the same as murdering a living, breathing human being that has been created in the image of God. “In Genesis 9:6 murder is prohibited on the grounds that the human was created in God’s image,”[23] observes Erickson. “Whoever sheds human blood, by humans his blood will be shed, for God made humans in his image” (Gen. 9:6).

     Another reason that Christians disapprove of the use of in vitro fertilization is that embryos are created in a laboratory, and as a result, fertilization takes place outside of the traditional means of sexual intercourse designed by God for reproduction. In relation to this, some Christians struggle with the morality of IVF, as obtaining the sperm is achieved via masturbation. Their reason for objecting to this practice often harkenes back to the story of Judah and Tamar found in Genesis 38:8-10 where, in order not to produce offspring with his brother’s wife, Tamar, Onan “released his semen on the ground” (Gen. 38:9 [CSB]). According to scripture, what Onan did was “evil in the Lord’s sight, so he [the Lord] put him to death.” (Gen. 38:10 [CSB]).

     Although, the use of that text for the argument against masturbation seems weak when careful exegesis of the text leaves the reader to surmise that God’s anger stemmed from His frustration that Onan was not performing his duty to produce offspring with his brother’s wife.[24] A more appropriate verse that a Christian may choose to use in the defense against masturbation for the goal of in vitro fertilization can be found in 1 Thessalonians.

     In 1 Thessalonians, Paul instructs the church in Thessalonica to abstain from sexual impurity and be sanctified before God. 1 Thessalonians 4:3 reads, “For this is God’s will, your sanctification: that you keep away from sexual immorality” (1 Thess. 4:3 [CSB]). Regardless of which text the Christian man or woman uses to defend their stance on this subject, it is clear from God’s word that we are called to be holy as God himself is holy. “You are to be holy to me because I, the Lord, am holy, and I have set you apart from the nations to be mine.” (Lev. 20:26 [CSB]).

     In addition to the ethical struggles that men face surrounding masturbation, “Husbands often experience enormous stress during fertility treatment decision-making and feel a lack of control and engagement in the process.”[25] With this in mind, “Sanctioning masturbation for the sake of collecting sperm is dubious,” states Anderson, “and as typically done, it is presumptively wrong. The mother does not act in giving her eggs: She is acted upon.”[26] In the end, this is a complex process for Christians to wrap their head around, resulting in contested beliefs on both sides. When weighing out the various reasons against IVF, as Anderson so aptly observes, “For most evangelicals, the ethics of in vitro fertilization must satisfy two criteria: Embryos and sperm must come from a married couple, and no embryos may be killed.[27]

BIBLICAL ARGUMENTS FOR IVF

     While there are several Biblical reasons Christians choose to stand firm in opposition to the use of in vitro fertilization, there is also a strong Biblical argument to be made to justify in vitro fertilization to combat infertility issues among Christian couples.

     Some Christians will choose to justify the use of in vitro fertilization based on the Biblical examples found in scripture where a couple is struggling to conceive a child, and, as a result, the couple chooses to pursue unconventional means. Such an example is found in Genesis 16: 1-3. In this portion of scripture, we read about Abram and his wife Sarai. Due to their unsuccessful attempts to conceive a child, Sarai suggests an alternative to her husband Abram, “Since the Lord has prevented me from bearing children, go to my slave; perhaps through her I can build a family.” (Gen. 16:2b [CSB]). If we were to continue reading their story in Genesis 16, we would see that Sarai’s servant girl did in fact, produce an offspring for Abram named Ishmael.

     Another example of almost an identical situation is found later on in Genesis, in chapter 30 where Rachel and her husband Jacob are struggling to have children. “When Rachel saw that she was not bearing Jacob any children, she envied her sister. ‘Give me sons, or I will die!’” (Gen. 30:1 [CSB]). In light of Rachel’s anger and frustration, she decides to give her servant girl Bilhah to Jacob in hopes of producing a line of offspring that way. In the end, we find that Rachel’s slave girl, Bilhah, in fact, gives birth to two sons with Jacob before Jacob and Rachel are ultimately able to have children together of their own.  

     Yet one more example similar to the above two is found just a few chapters later in Genesis 38. Once again, we turn our attention to the issue surrounding Tamar that has already been highlighted earlier in this paper. In the end, after several failed attempts to conceive children with her late husband’s brothers in order to continue the family line, Tamar becomes pregnant via her father in-law Judah, and gives birth to a son in Genesis 38.

     When examining these three examples in God’s word, some scholars might conclude that “according to Genesis lessons, those who are unable to get children on the normal ways can use alternatives.”[28] These biblical scholars interpret God’s willingness to allow children to be conceived via these alternatives as his permission or approval of these unconventional methods as well as other methods that are not mentioned, such as in vitro fertilization. “It is unreasonable to consider we have to find in Genesis text the terms in vitro fertilization or cloning,”[29] writes Leabu, “But,”[30] Leabu continues, “we may understand these two techniques as an alternative for getting children and Genesis teaches us that can be permitted.”[31]          

     In addition to the reasons listed above, one justification a Christian couple may choose to justify the use of in vitro fertilization would be the utilization of all viable embryos. As mentioned earlier in the defense against the use of IVF, one of the main reasons against the use of this medical practice was the viable embryos that are not utilized are often destroyed. As a result, one way that Christians who choose to participate in or validate the use of in vitro fertilization justify their view is to ensure that all embryos that are created as part of the fertilization process have a chance at life is to require that all embryos are implanted inside the mother during the procedure.    

     Along these same lines, there is also the issue of embryo adoption to be considered. Adopting embryos not frozen in ice or used in a subsequent IVF is seen as a “heroic act of rescue in favor of an endangered human being”[32] who might otherwise not have a legitimate chance at life. “Moreover,” McTavish states, “the adoption of an embryo itself does not violate the conjugal act or separate union and procreation because the child already exits.”[34] For these reasons, many Christians might feel comfortable proceeding with in vitro fertilization in relation to God’s word and its Biblical principles.        

     Lastly, a Christian might choose to justify the use of in vitro fertilization because of the command from God given to Adam and Eve near the end of Genesis chapter one. In Genesis 1:28, God blessed Adam and Eve, and said to them: “Be fruitful, multiply, fill the earth, and subdue it.” (Gen. 1:28b [CSB]). As descendants of Adam, we too have been commanded to multiply and fill the earth in the same manner that the first humans were instructed to do.        

     While these directives from the Lord can easily be viewed as commands from above, the fact of the matter is that these instructions are, in reality, a blessing upon mankind as well “since the introductory statement of this verse identifies them as a blessing.”[35] It is because God’s words are seen as a blessing as well as a command that so many hopeful parents desire to honor God and serve Him by producing offspring. They see the opportunity to have children as a blessing and a gift from their heavenly father.

INTERPRETIVE SECTION // CONCLUSION

     The issue of in vitro fertilization is a significant problem for the Church because it is an issue that plagues men, women, and families across the country and around the world. According to the CDC National Survey of Family Growth (2011-2015), “6.7% of American women of reproductive age are infertile, and 7.3 million have used infertility services.”[36] As more and more couples wait until later in life to start a family, these numbers continue to rise. Not only are multiple men and women plagued with infertility issues, but those also who choose to undergo infertility treatment endure physical, emotional, spiritual, and psychological difficulties throughout the process.[37] 

     As a result, the couples will need the help of counselors and spiritual advisors within the church to help walk them through these difficult seasons of their lives. We need Pastors, leaders, and other Christians who will be there to help support and comfort those couples who suffer from the brokenness and shame that surround IVF and infertility difficulties. God’s word reminds us to “Rejoice with those who rejoice and weep with those who weep.” (Rom. 12:15 [CSB]). As Christians, we can joyfully rejoice with those who are able to successfully have children either through traditional means or through the help of medical treatments such as in vitro fertilization. Additionally, we can weep with those who cannot benefit from the blessing of children, either because they could not afford the high cost of IVF treatments or because those procedures were found ineffective in their cases. While the topic of in vitro fertilization is an ethically complex and messy issue, we must remember not to make it a volatile or heated issue among our brothers and sisters in Christ. When dealing with such a difficult and complex topic, we must remember to be considerate and respectful of others despite the fact that their viewpoints might prove to be different than our own. The church cannot allow this issue to become something that divides or causes rifts among the bride of Christ. 

     IFV is an important issue for the church because many couples in our communities and within our congregations will face the heartache of infertility. The chances are good that each of us will know a friend or someone close to us in our lifetime who has dealt with this issue personally and had to walk through it with their spouse. As someone who has personally suffered the loss that comes with infertility issues, I can confirm that men experience the same heartaches and frustrations as their helpmates do in this process. As a result, it is vital that our Christian brothers stand up and are there for one another to help each other unpack the pain of infertility issues so that when couples face difficult situations, they do not lose faith in the Lord but can stand firm in their faith and lay their burdens down at his feet.

     “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy and my burden is light.” (Matt. 11:28-30 [CSB])

 Bibliography

Anderson, Matthew. “The Biblical Case Against IVF,” First Things (March 2021): 341-36.

Asplund, Kjell, “Use of in vitro fertilization – ethical issues” Upsala Journal of Medical Sciences, 125, no 2 (2020): 192-199. 

Bartolucci, Alison F. and Peluso, John J. “Necessity is the mother of invention and the evolutionary force driving the success of in vitro fertilization,” Biology and Reproduction, 2021. 104 (2): 255-273.

Chan, Celia Hoi Yan, Lau, Bobo Hi Po, Tam, Michelle Yi Jun and Ng, Enest Hung Yu “Preferred problem solving and decision-making role in fertility treatment among women following an unsuccessful in vitro fertilization cycle,” BMC Women’s Health 19, 153 (2019): 1-11

Erickson, Millard J. Christian Theology, 3rd ed. Grand Rapids: Baker Academic, 2013.

Gaebelein, Frank E, and Polcyn, Richard. The Expositor’s Bible Commentary: Genesis – Numbers. Grand Rapids: Zondervan, 1990.

Hughes, R. Kent.  Preaching the Word Commentary: Genesis: Beginning and Blessing. Wheaton: Crossway Books, 2004.

International Stem Cell Forum Ethics Working Party. “Ethics Issues in Stem Cell Research.” Science 312, no. 5772 (2006): 366-367. 

Leabu, Mircea. “Christianity and Bioethics. Seeking Arguments for Stem Cell Research In Genesis,” Journal for the Study of Religions and Ideologies, 11, Issue 31 (Spring 2012): 72-87.

McTavish, James. “A Pastoral Question on IVF and Embryo Adoption,” Landas 28, no 2 (2014): 143-154.

Rothwell, Erin, Brandy Lamb, Erin Johnson, Shawn Gurtcheff, Naomi Riches, Melinda Fagan, Maya Sabatello, and Erica Johnstone, “Patient perspectives and experiences with in vitro fertilization and genetic testing options,” Therapeutic Advances in Reproductive Health 14, (2020): 1-12.

Woloschak, Gayle E. “In Vitro Fertilization and the Beginning of Human Life,” The Wheel 11, (Fall 2017): 11-16.

[1] Bible quotations in this paper will be from the Christian Standard Bible (CSB) unless otherwise noted.

[2] Gayle E. Woloschak, “In Vitro Fertilization and the Beginning of Human Life,” The Wheel 11, (Fall 2017): 11.

[3] Mircea Leabu, “Christianity and Bioethics. Seeking Arguments for Stem Cell Research In Genesis,” Journal for the Study of Religions and Ideologies, 11, Issue 31 (Spring 2012): 74.

[4] Alison F. Bartolucci and John J Peluso, “Necessity is the mother of invention and the evolutionary force driving the success of in vitro fertilization,” Biology and Reproduction, 2021. 104 (2): 255.

[5] Leabu. “Christianity and Bioethics,” Journal for the Study of Religions, 74.

[6] Woloschak. “In Vitro Fertilization,” The Wheel 11.

[7] Woloschak. “In Vitro Fertilization,” The Wheel 11.

[8] Woloschak. “In Vitro Fertilization,” The Wheel 11.

[9] James McTavish, “A Pastoral Question on IVF and Embryo Adoption,” Landas 28, no 2 (2014): 145.

[10] Leabu, “Christianity and Bioethics.” 76.

[11] Kjell Asplund, “Use of in vitro fertilization – ethical issues,” Upsala Journal of Medical Sciences, 125, no 2 (2020): 196.

[12] Asplund, “Use of in vitro fertilization,” Upsala Journal of Medical Sciences, 196.

[13] International Stem Cell Forum Ethics Working Party. “Ethics Issues in Stem Cell Research.” Science 312, no. 5772 (2006): 366.

[14] Ethics Issues in Stem Cell Research, 366.

[15] Ethics Issues in Stem Cell Research, 367.

[16] Ethics Issues in Stem Cell Research, 367.

[17] Matthew Anderson, “The Biblical Case Against IVF,” First Things (March 2021): 34.

[18] Bartolucci “Necessity is the mother of invention” 255.

[19] Bartolucci “Necessity is the mother of invention” 255.

[20] McTavish, “A Pastoral Question on IVF and Embryo Adoption,” 145.

[21] Anderson, “The Biblical Case Against IVF,” 35.

[22] Anderson, “The Biblical Case Against IVF,” 35.

[23] Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 459.

[24] R. Kent Hughes, Preaching the Word Commentary: Genesis: Beginning and Blessing (Wheaton: Crossway Books, 2004), 452.

[25] Celia Hoi Yan Chan, Bobo Hi Po Lau, Michelle Yi Jun Tam, and Enest Hung Yu Ng, “Preferred problem solving and decision-making role in fertility treatment among women following an unsuccessful in vitro fertilization cycle,” BMC Women’s Health 19, 153 (2019): 2.

[26] Anderson, “The Biblical Case Against IVF,” 35.

[27] Anderson, “The Biblical Case Against IVF,” 35.

[28] Leabu, “Christianity and Bioethics.” 76.

[29] Leabu, “Christianity and Bioethics.” 76.

[30] Leabu, “Christianity and Bioethics.” 76.

[31] Leabu, “Christianity and Bioethics.” 76.

[32] McTavish, “A Pastoral Question on IVF and Embryo Adoption,” 153.   

[34] McTavish, “A Pastoral Question on IVF and Embryo Adoption,” 153.

[35] Frank E Gaebelein, and Richard Polcyn. The Expositor’s Bible Commentary: Genesis – Numbers (Grand Rapids: Zondervan, 1990), 38.

[36] Erin Rothwell, Brandy Lamb, Erin Johnson, Shawn Gurtcheff, Naomi Riches, Melinda Fagan, Maya Sabatello, Erica Johnstone, “Patient perspectives and experiences with in vitro fertilization and genetic testing options,” Therapeutic Advances in Reproductive Health 14, (2020): 1-12.

[37] Erin Rothwell, Brandy Lamb, Erin Johnson, Shawn Gurtcheff, Naomi Riches, Melinda Fagan, Maya Sabatello, and Erica Johnstone, “Patient perspectives and experiences with in vitro fertilization and genetic testing options,” Therapeutic Advances in Reproductive Health 14, (2020): 1-12.

*This post orginated from a paper written by Josiah Walker in partial fulfillment of a Masters Degree at Gateway Seminary. It has been edited for the purposes of this format.