Most Catholics know that abortion kills a unique human being—even at that “clump of cells” stage of very early pregnancy. So far, this knowledge does not extend to the cryo-preserved embryo arising from In-Vitro Fertilization.
The vast majority of biologists agree that human life starts at conception. For example Steve Jacobs found: “…that 5,337 biologists (96%) affirmed that a human’s life begins at fertilization, with 240 (4%) rejecting that view.” Then, in a 2017 article “Science, Embryonic Autonomy, and the Question of When Life Begins” Ana Maria Dumitru noted that “Shahbaz and colleagues demonstrate in their study that a fertilized egg—also known as a zygote, the “product of conception,” the early embryo, or one of many other descriptive terms—is an autonomous living being. This one little cell, with its complete genetic content, can and does begin to divide and to grow, even in an experimental dish in an incubator in the closet space of some unmarked lab.” (My italics.)
To the science we must add the Church’s teachings. St. John Paul II taught us, "The human being is to be respected and treated as a person—from the moment of conception!”
After putting the science and the morality together it is distressing when people—especially some theologically-trained people—do not perceive the humanity of the abandoned embryo. Some even conclude that it is “morally licit” to remove “…these embryos from cryopreservation, thawing them, and allowing nature to take its course uninhibited.” Be clear: this is a recommendation for the intentional destruction of these unwanted embryos/new human beings.
In-Vitro Fertilization
Just over 40 years ago, Louise Joy Brown was the first full-term baby to be born after conception through In-Vitro Fertilization [IVF]. During IVF an excess of embryos are often produced so the “spares” can be frozen for future use. If these stored embryos are not used the parent/s get to choose one of two main options—destroy the embryos or put them up for adoption. (Long-term storage is expensive so will cease once the embryo is abandoned and in most ‘civilized’ countries it is illegal to ‘farm’ babies for sale.)
The Embryo and the Catholic Church
The Church has 150 years of consistent theology on the humanity of the embryo!
Pius IX: In 1869 Pius IX gave us some of the first guidance when he established that a human should be protected, from the moment of conception onward.
In the aftermath of World War II, the whole world recognized the value of human life and in 1948 the United Nations produced the Universal Declaration of Human Rights. Since then there have been profound medical advances and seven Popes have responded to these complex issues. (Remembering that IVF became reality just over 40 years ago and that embryo adoption is an even more recent development.)
Pius XII repeatedly affirmed the Catholic support of the sanctity of life. He rejected “therapeutic” exceptions to abortion.
John XXIII said the human embryo has the same dignity as other human beings and, therefore, possesses the same rights which are “universal, inviolable and inalienable.”
Paul VI promulgated Humanae Vitae 10 years before IVF technology: “…above all, all direct abortion, even for therapeutic reasons, are to be absolutely excluded as lawful means of regulating the number of children.”
(Louse Joy was born 1 month before Paul VI died in 1978—the Church then suffered the turmoil of a 33-day papacy due to the premature death of John Paul I.)
John Paul I was Pope for 33 days. Before being elected he wrote a series of letters which were published in the book Latissimi and took a critical perspective of abortion, arguing that it violated God's law.
St. John Paul II promulgated Evangelium Vitae: "Nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo, an infant or an adult, an old person, or one suffering from an incurable disease, or a person who is dying.”
Benedict XVI taught that embryos developed for in vitro fertilization deserve the same right to life as fetuses, children and adults “and that that right extends to embryos even before they are transferred into a woman's womb.”
Pope Francis, in his encyclical Laudato Si’ said: “We forget that the inalienable worth of a human being transcends his or her degree of development.”
Theologically and biologically it is clear that every human embryo is indeed a human being.
Double Effect and the Embryo
Double Effect can be used by anyone needing to assess the morality of an action which has both morally positive and negative outcomes. “The Principle of Double Effect is used to determine when an action which has two effects, one good and one evil, may still be chosen without sin.” There are four criteria and all four must be fulfilled for a Double Effect to apply.
The action must be morally good, or indifferent, as to object, motive and circumstances.
The evil effect(s) must not be directly willed, only tolerated.
The good effect must be caused at least as directly as the bad.
The good effect(s) must be proportionate to compensate for the bad effect(s).
So, applying the criteria for Double Effect to the destruction of an embryo we find: The act of intentionally destroying an embryo is not “morally good” because it causes the death of a unique human being: The “evil effect” is “directly willed” and no good effect is directly caused (there is the indirect avoidance of an artificially induced pregnancy); and finally, no good effect is directly caused so there is no proportionate compensation.
QED: the intentional destruction of an abandoned frozen embryo is not morally licit.
Christian Social Justice
Once we accept the humanity of the stored embryo, the first imperative is to save him or her from destruction. Then comes the tough question: What next? If embryo adoption is deemed to be morally illicit by the Church, Catholics would be in an awful moral Catch-22. “Do not kill this human being but also do not let them live their life…”
As Christians we oppose the taking of just one innocent human life. In North America alone there are hundreds of thousands of stored embryos, so there is a potential genocide if these vulnerable human beings are let die world-wide.
Is Embryo Adoption morally licit?
Possibly!
Embryo adoption has many moral complexities so the Church cannot really provide one single guidance on the matter. The application of Double Effect below refers only to adoption made with the intention of saving a human life. (It does not address the morality of when there is any intention or action which caused the person to exist in the first place.)
So, applying the criteria for Double Effect to embryo adoption we find: An embryo adoption saves a life, therefore is morally good: The “evil effects” of an artificially induced pregnancy can be “tolerated” because saving life takes absolute priority: The good effect of saving a life is caused “as directly as the bad” and the good effect of saving a life is “proportionate to compensate” for the bad.
So, it appears that the adoption of these young human beings may indeed be morally licit.
Embryo adoption is technically difficult but it appears to be the only Christian / Pro-Life / Whole-Life / Consistent-Life Ethic option available which allows these vulnerable human beings to live their lives. There are now embryo adoption agencies around the world such as the Institut Marquès in Ireland and Snowflakes in the US.
Adoption and the Holy Family
Christians can use the example of the Holy Family for guidance! Mary answered Gabriel, "Behold, I am the handmaid of the Lord. May it be done…" and after the Virgin Birth, St. Joseph raised Jesus as his own.
Clearly, adoption is at the very heart of Christianity.
Editor’s note: This piece is particularly timely at a time when the Irish government are hoping to unveil a lucrative IVF service in the coming year. Simon Harris launched an unprovoked attack on Tullamore Parish last year over this issue, claiming that he could ‘not get his head around the issue’, forcing the parish to apologise.
About the author
Dr. Kevin Hay is a Hippocratic Catholic family physician working in rural Alberta, Canada. He is an amateur columnist and has been writing on Life issues since Canada legalized Voluntary Euthanasia.
Keep in touch with him on Twitter