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PaperclipPerfector  4mo ago (text post)   27500 thread views

Culture War Roundup for the week of July 28, 2025

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Now I personally have religious reasons to oppose this sort of intervention

What are those reasons? Do you oppose IVF, in general?

Thomas is Orthodox. I believe there isn't a formal Orthodox dogma on this, in the same way as the Catholics, but it would be fair to say that there is a high degree of Orthodox skepticism around IVF and similar technologies. If that piece from 2008 is representative, the attitude seems to be very cautious. They would not support any process that involves destroying or discarding fertilised embryos, but assistive technology in principle is not forbidden. The whole article I linked includes a section noting that the embryo has the ethical rights to its unique human identity, to life, and to eternity and immortality. More pertinently to this subject, Metropolitan Nikolaos writes:

Preimplantation embryo testing is connected with the application of IVF (see e.g. Ehrich et al., 2008). When the aim of testing is therapeutic or preventive intervention, then it is compatible with classic medical perception. However, at present, not only are therapeutic cases very few, but they also carry all related IVF consequences. In fact, when the tests are positive – namely, when a genetic disorder has been diagnosed – the affected embryo will not be transferred. If no unaffected embryos are produced, then the chance of a pregnancy is prevented.

Moreover, preimplantation testing could eventually lead to selection of special traits (e.g. gender, colour of hair or eyes), or even to destruction of embryos bearing undesired traits; consequently, it may generate a eugenic perception of life.

Although preimplantation testing forms a modern diagnostic method that is very promising, the Church ought to maintain Her explicit reservations.

Though I am not Orthodox myself, I am happy to endorse the above position.

He goes on to write:

Undoubtedly, modern technology has greatly contributed to health research and promises even more achievements. This is considered an exceptional blessing from God. Nevertheless, its irrational use threatens to ‘desacralize’ man and treats him as a machine with spare parts and accessories.

Although man regulates technology, he could ultimately be governed by it, unless he is prudent. He may be easily enchanted by technological achievements and, consequently, may become subjugated by them. He risks destroying his own freedom in the name of the freedom of scientific and technological progress that aim at expanding human dominance over nature.

The use of technology and human intervention, to the extent that it safeguards and assists in the sacredness of human fertilization, is not only acceptable but also desirable and pleasing to God. However, technological progress is not considered successful when it imposes choices contrary to nature, affects family unity, interrupts the co-operation of spiritual and natural laws and replaces God. Success is not only the discovery of a new revolutionary technique within the wide context of genetic engineering; it is also the effective confrontation of numerous problems (genetic, psychological, social, ethical, financial, etc.) that emerge from an irrational practice, particularly in the field of invasive fertilization.

The Church is not afraid of changes, neither is She against novel discoveries. Nevertheless, She firmly rejects disrespect for creation and the human person as well as desecration of the institution of family. Fertilization forms the holy altar of life; therefore, entering inside it, requires respect and fear of God.

[...]

The Church embraces pain, illness and disability within the context of man’s fall. At the same time, however, She respects medicine. Although She blesses every ethically acceptable medical human attempt to restore health, She entrusts the final outcome in each different case to God’s love for every person separately. The epitome of Her mentality can be found in the Ecclesiasticus (Book of Sirach, 1952 edition): ‘My son, in thy sickness be not negligent: but pray unto the Lord, and he will thee whole’. She faces everything with patience, humility and faith. She does not differentiate trials from the love of God, but views them as opportunities for salvation and sanctification.

The Church avoids specific rules or excommunications when dealing with bioethical matters, including those concerning assisted reproduction. Basically, She leaves them open, while, at the same time, She indicates the direction and ethos of approaching each specific case. She does give a generalized definition of God’s will, but offers everyone the opportunity to detect it in his or her own life.

This seems well put to me. 17 years since have passed since that was written and today we might wish for a firmer statement, but I think the Catholics have shown the benefits but also the dangers of declaring too many explicit rules too swiftly. For most ethical issues I respect the approach of giving a general direction, and a clear ethical framework, but not presuming to declare the correct action in every individual circumstance.

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