Begetting, Not Making, in the Brave New World: IVF Abstinence and Considerations for a Christian Ethic

Abstract

This dissertation seeks to answer the question: How should evangelicals think about and position themselves toward in vitro fertilization (IVF) and similar artificial reproductive technologies (ARTs)? I argue that evangelical theological commitments and the retrieval and embrace of theological ethics, Christian virtue ethics, and natural law present a strong case for principled abstinence from IVF. This argument is crucial given the current evangelical support for a qualified embrace of IVF and the possibility of increasing use of IVF in the near future. Chapter 1 introduces the topic of IVF as a difficult bioethical issue for the reductionistic nature of contemporary evangelical bioethics. Chapter 2 argues that IVF is derivative of “the modern project,” an Enlightenment mentality that seeks emancipation from authority and conquest of nature—including human nature. Chapter 3 demonstrates that IVF contradicts the theological anthropology of Scripture, which views human life as created as the image of God, existing in a holistic duality, and fundamentally a gift from God. In chapter 4, I argue that one of the primary modes of Christian moral deliberation is a distinctly Christian form of virtue ethics. Focusing on the classical Christian virtues of faith, hope, love, prudence, justice, courage, and temperance, I argue that each of these virtues challenges the use of IVF. Additionally, the technomoral virtues of contentment and patience also provide significant challenges to the use of IVF. This argument requires a consideration of formative practices. Chapter 5 posits that IVF must also be assessed through a recognition of natural law, which provides essential tools for recognizing how IVF affects our understanding of human flourishing and what is owed to embryonic life. Natural law’s understanding of goods, harm, and justice presents significant ethical problems to anyone who accepts the teleological structure of creation embedded in much of Christian theology and ethics. In chapter 6, the prominent position among evangelicals of qualified embrace of IVF is put in tension with the evangelical ethical assessment of other ethical issues. I argue that the majority positions on abortion, physician-assisted suicide, same-sex marriage, and transgenderism are incompatible with the majority view of qualified-embrace. Additionally, I express concerns about the opportunity for novel family structures that IVF opens up, which should elicit evangelicals’ concern for children’s rights. These inconsistencies present an apologetic issue and an identity issue for evangelicals. In chapter 7, I conclude the dissertation with a summary of the argument and reflections on why evangelicals have struggled with the morality of IVF, as well as three reflections on why evangelicals struggle with the issue of IVF and a few potential pathways forward to create a more robust sexual and reproductive ethic.