First, Help Couples
Christians need much better resources for ethical and theological reflection.
by: Ellen Painter Dollar
Our oldest daughter inherited from me a disabling bone disorder called osteogenesis imperfecta (OI). When she was 2 years old and living through a harrowing cycle of broken bones, we underwent pre-implantation genetic diagnosis (PGD) in an attempt to have a second child who would not have OI.
PGD is in-vitro fertilization (IVF) with the added step of genetic screening . Only one of four embryos tested negative for OI and was implanted, but I did not get pregnant. (We eventuallyconceived both our second and third children naturally; neither of them inherited OI.) We had the other three embryos destroyed. We made that decision with little reflection, in the emotional muddle of caring for a broken toddler while undergoing a strenuous procedure loaded with tough questions.
A failure to contemplate the ethics of embryo disposition before undergoing IVF is common, while clear decisions are not. A 2005 study found that 72 percent of couples interviewed had not made and were not making decisions about embryo disposition. An earlier study revealed that more than 80 percent of couples who had planned to donate their embryos for research or to other couples changed their minds. These couples had deeply personal ideas about their embryos as potential children, siblings to existing children, and symbols of their infertility. The study also found that couples were more focused on getting pregnant than on the decisions that might follow.
This focus means that considering the moral dimensions of fertility medicine is usually not part of the plan, for either patients or clinicians. Our clinic had a psychologist available to discuss ethical and emotional concerns, but we were never encouraged, much less required, to meet with her. Christian friends offered support, but we found church resources inadequate. Many faith communities are ill equipped to counsel couples on the ethical questions raised by assisted reproduction.
Fertility patients need help with the ethical and emotional questions, both before and throughout the process. A psychologist or other counselor should take substantial time at IVF information sessions to educate patients about the questions they will face and encourage couples to meet with counselors or religious advisers.
Christians have much work to do. These reproductive technologies now touch millions of families. Seminaries should add instruction about reproductive bioethics to their curricula. Pastors need to educate themselves about current technologies and encourage couples to step off the fertility-treatment treadmill for a time to think faithfully about the rocky terrain they are entering on the journey toward parenthood.
Some couples may decide not to go the IVF route after all, while others will be better equipped to make embryo disposition decisions with forethought and care.
Did my husband and I sin by having our embryos destroyed? I'm sure many would say the answer is clearly yes. But there is far more complexity than clarity in reproductive ethics. I am certain about one thing: Christians need much better resources for ethical and theological reflection before undergoing IVF. Perhaps more meaningful reflection will lead to fewer Christians taking that step, and fewer embryos ending up in freezers.
Originally posted by Christianity Today, July 28, 2010
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