Reproductive Technology: A Critical Analysis of Theological Responses in Christianity and Islam

Abstract

Reproductive medical technology has revolutionized the natural order of human procreation. Accordingly, some have

Surrogacy among Filipinos who have struggled with infertility: A discourse analysis

“…Ted justifies surrogacy as acceptable in terms of other Church teachings about life, rather than focusing on the unnatural way of conception that is usually the topic of debate, stating “I think it is accepted by the Church. And…It’s not like preventing someone from living like abortion, so it’s like it’s, it’s still giving someone life so, I have no problem with that.” Participants ultimately frame surrogacy as a means to fulfill God’s desire for children in a marriage (Ishak & Haneef, 2014), taking a “contextual approach” to the issue instead (Bautista, 2010).…”

“….It's not like preventing someone from living like abortion, so it's like it's, it's still giving someone life so, I have no problem with that." Participants ultimately frame surrogacy as a means to fulfill God's desire for children in a marriage (Ishak & Haneef, 2014), taking a "contextual approach" to the issue instead (Bautista, 2010).…”

Mitochondrial replacement therapy

“…With respect to Islam, Sunni Muslim nations generally allow IVF if performed on married couples using their own sperm and eggs, but do not allow the use of donor eggs (Inhorn, 2011). It is the belief of Sunni Muslims that gamete donation is detrimental to both the child as well as society because it compromises sexual decency and lends itself to the risk of half sibling incest in the future, and the donated gamete would go against the principle of marriage as the only framework for procreation (Ishak, 2014). Any case in which the conception of the child could mirror adultery or lead to a confused lineage is prohibited (Zahraa, 2006).…”