In a recent decision by the Alabama Supreme Court, Chief Justice Tom Parker drew from various sources spanning the globe and centuries to support the ruling equating IVF embryos with human beings. He attributed the court’s judgment primarily to “God.”
In his supporting opinion, Parker referenced the Book of Genesis, as well as the works of a lesser-known 17th-century Dutch Protestant theologian and the Italian Catholic philosopher Thomas Aquinas. He argued that within Christianity, there is a consensus on the commencement of human life, with God’s perspective considering the termination of life as a personal offense.
However, significant differences in opinion exist among major religious denominations regarding IVF, reflecting the diverse perspectives held by Americans, including those within conservative Christian communities like the one Chief Justice Parker belongs to.
When in vitro fertilization (IVF) emerged in the 1970s, scholars representing various faiths expressed caution. Concerns were raised about the ethical implications of IVF, including the disposal of surplus embryos, the commercialization of reproduction, and whether the use of donor gametes violated the sanctity of marriage. While some religious groups, such as Hindus, Buddhists, and certain Protestant denominations, embraced IVF more readily, others, like the Catholic Church, were hesitant.
The Catholic Church, which maintains that life begins at conception, played a significant role in shaping the theological framework underpinning the modern antiabortion movement. In a 1987 document titled “Donum Vitae,” the Vatican declared IVF to be prohibited, citing concerns that the procedure separates procreation from the marital act between a husband and wife.
Following the Alabama decision, Elizabeth Kirk, co-director of the Center for Law and the Human Person at Catholic University, expressed the view to the Catholic outlet OSV News that laws and court rulings aligning with the truth of the human person, which includes recognizing the dignity of all human life from conception to natural death, should be embraced by everyone.
In contrast, Jewish leaders across various ideological spectrums have generally endorsed IVF and assisted reproduction. They draw upon religious teachings, such as God’s directive to “be fruitful and multiply,” and Judaism’s understanding that the process of becoming a person with a soul is gradual, rather than being fixed at conception. Despite this general support, different branches of Judaism hold differing views on the proper conduct of IVF.
Conservative groups prioritize adhering to rules that do not conflict with their religious beliefs. This includes observing the Sabbath for rest and refraining from actions like masturbation. Additionally, they consider factors such as the Jewish lineage of the mother, as Judaism follows a matrilineal descent, and the need to convert a child if a donor egg is sourced from a non-Jewish individual.
The majority of Jewish Americans align with more liberal branches of Judaism, notably the Reform movement, which stands as the largest denomination in the country.
Representatives from the Religious Action Center, the advocacy arm of the Reform movement, and Women of Reform Judaism, conveyed their joint rejection of the Alabama court’s stance, expressed on X, previously known as Twitter. They asserted that the court’s assertion granting “frozen embryos equal rights to babies” is unwarranted, arguing that it prioritizes a single Christian theological interpretation of personhood. They emphasized that this decision encroaches upon the religious freedom of many Reform Jews and individuals with divergent perspectives.
Moreover, there exists considerable diversity of belief within other religious denominations, including Methodism, which is Chief Justice Parker’s religious affiliation.
His Montgomery megachurch, Frazer, was previously affiliated with the United Methodist Church, one of the largest Protestant denominations in the United States. The United Methodist Church supports in vitro fertilization (IVF) and the donation of surplus embryos for medical research. However, in 2022, Frazer and many other conservative congregations within the United Methodist Church decided to part ways due to a disagreement over whether gay members should be allowed the right to marry and serve as clergy. As a result, Frazer joined the more conservative Free Methodist denomination, which holds the belief that life begins at conception. The Free Methodist denomination also raises concerns about the ethical, medical, legal, and theological implications of reproductive technologies, despite acknowledging their potential benefits.
Despite differences in faith group positions, Americans generally express support for fertility treatments, including IVF. However, there is diversity in opinions regarding the timing of when human life is considered to begin, the appropriate policy responses, and the consideration of various competing interests, including those of mothers.
According to Pew Research’s most recent study on in vitro fertilization (IVF) from 2013, only 12 percent of Americans considered the practice to be morally wrong. Among Protestants, including Methodists, and Catholics, the percentage who viewed IVF as morally wrong was slightly higher at 13 percent. Similarly, only 9 percent of those not affiliated with any organized religion viewed IVF as morally wrong.
Interestingly, even among conservative evangelicals, a majority either believed IVF was moral or did not consider it a moral issue at all, as indicated by the 2013 Pew study. Nearly half of all religious groups surveyed stated that IVF was not a moral issue.
In a more recent survey conducted by Pew, it was found that 61 percent of Americans believe that health insurance should cover fertility treatments. However, 25 percent expressed uncertainty regarding this matter.
The largest religious group in the country is comprised of Protestants, followed by the unaffiliated and Catholics. Within this diverse group, there is a wide range of beliefs, spanning from extremely conservative evangelical denominations to more liberal ones, such as Episcopalians and Progressive Baptists.
The Southern Baptist Convention (SBC), boasting a membership of 13 million, stands as the largest Protestant denomination. The SBC leans towards theological conservatism and is predominantly composed of White members. While the SBC has not officially taken a stance on in vitro fertilization (IVF), there has been a trend among White evangelicals, starting in the 1970s and 1980s, to align more closely with Catholic viewpoints on reproductive issues.
R. Albert Mohler Jr., the president of the Southern Baptist Theological Seminary, expressed concerns about IVF technology in light of the Alabama decision. Mohler highlighted the moral complexities arising from IVF, which he believes disrupts the natural connection between sex and pregnancy. He cautioned against the potential misuse of IVF technology, which could turn the process into a commodification of human life, involving donor gametes, surrogacy, and the commercialization of embryos and wombs.
The second-largest group among Protestants comprises non-denominational Christians, who often attend individual churches or do not affiliate with a specific institution that provides a set viewpoint. However, studies indicate that non-denominational Christians generally share similar theological and political beliefs with Southern Baptists.
James R. Thobaben, the dean of the School of Theology at Asbury Theological Seminary, a prominent evangelical Methodist institution, highlighted the historical opposition of the early Christian church to abortion. However, he noted that debates arose in the Middle Ages concerning the relationship between the body and soul, particularly regarding when the soul enters the body.
Thobaben raised questions such as, “Is it 40 days? 80 days?” He emphasized the uncertainty surrounding the definition of a soul and when it becomes associated with the physical body. Despite this ambiguity, Thobaben asserted that upon fertilization, a cell becomes a distinctly human entity deserving of protection, indicating a default inclination towards safeguarding its rights.
Charles Camosy, a professor of bioethics and moral theology at Creighton University School of Medicine and St. Joseph’s Seminary, explained that thirteenth-century philosopher Aquinas, referenced in the Alabama decision, held the view that distinctly human life did not begin until later stages of pregnancy. Aquinas, along with other thinkers of his time, believed that the human soul undergoes progressive stages, starting with a vegetable and animal stage before attaining human rationality, particularly during the fetal stage. Camosy noted that Aquinas also suggested male fetuses develop rationality before female fetuses.
Camosy criticized the citation of Aquinas to support the value of early embryos, describing it as “tone-deaf” in the context of Chief Justice Parker’s court opinion.
Many Christians, particularly evangelicals, oppose modern reproductive technologies based on their belief that fully human beings are formed at the moment of conception. They often cite specific scripture passages, commonly those also referenced in their objections to abortion.
One of the frequently cited quotes comes from the Book of Jeremiah: “Before I formed you in the womb I knew you; before you were born I set you apart.”
However, other scriptural references add complexity to their interpretation. For instance, in Exodus, there’s a passage where a pregnant woman is injured during a confrontation. Many interpret this passage as indicating that the woman miscarries. It states that because “no other damage ensues,” the assailant is fined, rather than facing capital punishment, which would typically be the case for murder.
The Reverend Larry Duggins, chancellor of a new denomination called the Methodist Collegiate Church, which separated from the United Methodist Church in 2022, highlighted that the split has sparked debates on various topics, including the implications of the belief in the “sanctity of life.”
“People are taking notice of the Alabama ruling, but it’s not a simple matter of agreement or disagreement,” he remarked. “It’s more about examining it and pondering what it means.” Duggins added that other pressing issues include deliberations on the appropriate level of government intrusion into citizens’ lives and the role of Christian interpretations in societal matters. “These are issues that require collective effort to navigate,” he concluded.
