Eco opinion of the Orthodox Church. The attitude of the Orthodox Church towards in vitro fertilization

In modern society, the proportion of infertile marriages reaches 30%. In Russia this figure is on average 15%. In vitro fertilization is one of the most promising methods for infertility therapy. However, its use in modern form is associated with a number of ethical problems that are incompatible with the moral sense of a Christian. The purpose of this article was to review modern achievements of assisted reproductive technologies, a theological analysis of the ethical problems of these technologies, and discuss the possibility of using some techniques from an Orthodox point of view.

The twentieth century was marked by many discoveries, including in the medical field. Some of them make it possible to intervene in areas of life that were previously inaccessible to humans. For example, resuscitation makes it possible to delay the time of death. Transplantation of organs, including the heart and lungs, erases the concept that the human body belongs to only one subject. Gender correction at the request of a person changes the genetic determination of his way of existence with certain gender characteristics. For the treatment of infertility at the end of the 20th century. a technique for in vitro fertilization was developed. Its use changes a person’s understanding of the method of reproduction.

The question arises: how permissible is the intervention of medicine in such areas of human life? Will the new medical technique correspond to the words of Scripture: “Give place to the doctor, for the Lord has created him too” (Sir. 39:12)?

To answer this question, it is impossible to formally turn to Church Tradition, since such analogues did not exist in the past. In this regard, to develop a church position on the issue under consideration, it is necessary to use modern research theological sciences.

By 2000 with common effort Orthodox theologians, doctors, biologists and other specialists formulated a position included in the “Fundamentals social concept Russian Orthodox Church" and expressing the church’s attitude towards various medical and social problems modernity. However, taking into account the rather significant period of time that has elapsed, it turns out that at the moment the church position on the issue of the admissibility of IVF in this document is not formulated entirely unambiguously. On the one hand, it is declared that “...paths to childbearing that do not agree with the plan of the Creator of life cannot be considered morally justified by the Church” 1 . On the other hand, from the “Fundamentals of the Social Concept” it follows that the use of not every method of assisted reproductive technologies (ART) is sinful: “Morally unacceptable from the Orthodox point of view are also all types of in vitro (out-of-body) fertilization that involve procurement, conservation and deliberate destruction “excess” embryos” 2.

Thus, there is a need to consider the ethical problems of the IVF method and divide them into those that fundamentally do not allow a Christian to use this method, and those that, within the framework of oikonomia, when considered by the Hierarchy, can perhaps be accepted by the Orthodox consciousness.

Since the IVF method involves many options, highlighting unimportant problems may make it possible to apply some modifications of the IVF method, as well as use other options for assisted reproductive technologies to treat infertility.

Ethical problems arising when using the IVF method are associated with several of its components:

• obtaining germ cells
• lack of connection between conception and the natural idea of ​​marital intimacy,
• obtaining an excess number of embryos and manipulating them (elimination, reduction, freezing of embryos, preimplantation diagnostics),
• use of germ cells from third parties.

In addition, IVF has additional problems that relate to the consequences of the method: the impact on the woman’s health, on the health of IVF children born and the impact on society as a whole.

Ethical issues of IVF

1. Killing extra embryos

The modern IVF method is carried out in so-called stimulated cycles, in which many eggs are collected from a woman, all of which are involved in further fertilization. Consequently, the embryologist finds himself in the hands of many human embryos, some of which he transfers to the woman, while others must either be destroyed (eliminated) or frozen.

Orthodox anthropology, based on Holy Scripture and patristic tradition, states that a person’s personality appears from the moment a person is conceived. Therefore, any manipulation of embryos that deliberately leads to their death is murder.

The process of freezing excess embryos can be defined as murder, since the probability of having a child after freezing embryos is reduced by 3 times (Lin et al, 1995) 3 . Thus, modern technology Even if IVF does not directly destroy embryos, it deliberately exposes them to indirect death.

Moreover, when multiple pregnancy As a result of IVF, doctors persistently propose to carry out a “reduction of excess embryos” located in the uterus of a pregnant woman.

2. Obtaining germ cells

The next IVF-associated ethical issue is related to the method of obtaining male germ cells. The simplest, cheapest method is to extract the seed using handjob. This is a sin and cannot be acceptable for an Orthodox person.

However, methods for obtaining male germ cells are not limited to the above. The literature describes both medical manipulations to obtain semen and the collection of semen as a result of marital intercourse 4 .

3. Interference in the fertilization process by a third party

The Romans insist on the special significance of this ethical problem. Catholic Church. One of the main ethical requirements of childbearing on her part is that it should be “the result of the union and personal relations of the spouses” 5 . Therefore, “the act of procreation,” writes E. Sgreccia, “which does not have a bodily expression, remains deprived not of a biological factor (which is recreated technologically during the transfer of gametes), but of interpersonal communication, which in its entirety and unity can be expressed only in the body” 6. Thus, the Catholic Church rejects IVF, because third parties - an embryologist, a gynecologist, etc. - interfere in the process of conception.

However, the above understanding of the metaphysical essence of conception separates the theologian from the real conditions in which these are realized interpersonal relationships. These conditions are those painful conditions that accompany a married couple and which are the cause of infertility. The intervention of a third party - a doctor - is only an impact on these conditions.

Therefore, the inadmissibility of IVF on the basis of intrusion into the interpersonal relationships of a third party cannot be considered justified.

4. Donation of germ cells. Surrogacy

The concept of interference in the fertilization process of third parties may also imply surrogacy, as well as the use of reproductive cells of a person who is not a spouse.

Therefore, it is necessary to point out here that these types of assisted reproductive technologies are ethically completely unacceptable.

The use of third-party sex cells actually destroys the marriage union, making it possible to intimately connect with a stranger at the cellular level.

A negative attitude towards germ cell donation and surrogacy is reflected in the “Fundamentals of the Social Concept of the Russian Orthodox Church” 7.

5. IVF as a method that was developed through numerous experiments carried out on embryos

This ethical problem of IVF is associated with historical development method. In 1934, it was suggested that mammalian and human embryos are capable of developing normally in conditions outside the mother's body. After this, attempts were made to conceive “in vitro”, first in animals and then in humans. Numerous experiments were carried out on human embryos, which were accompanied by the death of the latter. You can imagine the scale of the experiments by pointing out the fact that the birth of Louise Brown's first IVF child was achieved only after 102 unsuccessful attempts at embryo transfer after ten years of research. One can only guess at the number of sacrificed human embryos on which experiments were carried out to achieve the first success.

The question arises: is it ethical for one person to use the achievements that were obtained through the suffering of another person to acquire wealth?

A Latin saying helps answer this question: “Non sunt facienda mala ut veniant bona” 8. It acquires even greater significance in relation to a person, who constitutes the maximum value, whose health and life cannot be sacrificed to society without the voluntary consent of the person himself 9 .

However, in this statement we are talking more about a proposed action, for the sake of which it is necessary to violate the principles of morality in the future. But if the results have already been obtained, and their receipt was in no way connected with the society that is going to use them (the research was not provoked, not encouraged, there was no tacit consent), i.e. the results are an established fact, then it is ethically acceptable to use the data capable of improving the lives of other people.

It is worth assuming that the presence of similar precedents in history confirms this thesis. The first example is related to Nazi Germany, where in concentration camps experiments were carried out on people. Among all the others, experiments with hypothermia, when a person was immersed in cold water, and then tried to resuscitate him. It was found that the chances of saving a person increase sharply if the back of the head is not immersed in water (lack of cooling of the brain stem and cerebellum). Sigmund Rascher developed a design for a life jacket with a collar based on this. When using it, a person in the water keeps his head on the surface of the water. This development is now used all over the world.

The following example concerns the use in our country of vaccines (against rubella, hepatitis A, chickenpox), for the production of which tissue from an aborted embryo is used. For example, the rubella virus is grown on embryonic cells obtained as a result of an abortion performed in 1962. The inadmissibility of such use of embryonic tissue is confirmed by the “Fundamentals of the Social Concept” 10.

The unacceptability from an ethical point of view of the use of such vaccines is increasing due to the fact that in a number of countries alternative vaccines obtained on animal cell lines have appeared (for example, against rubella - rabbit cells (made in Japan), against hepatitis, A - monkey cells (Japan) ). However, they are not registered in Russia and are not purchased. In this regard, an Orthodox person faces a difficult dilemma: to vaccinate his children, saving them from serious diseases, or to reject all of the above vaccinations due to the fact that they were once a consequence of the sin of some person.

Discussing this issue, the Church-Public Council on Biomedical Ethics of the Moscow Patriarchate and the Society of Orthodox Doctors of Russia adopted the following position. “Failure to vaccinate against these diseases can lead to epidemics that threaten both individual citizens, and to society as a whole. Therefore, in the absence of an alternative, the use of vaccines made using human diploid cells obtained from aborted fetuses should be considered a lesser evil than the infections against which these vaccines protect.<…>Realizing the tragedy and contradictory nature of the current situation, we cannot but take into account the following provisions: 1. For vaccination, it is not the embryonic tissues themselves that are used, but viruses; 2. The sinful acts that resulted in the production of human diploid cells that are now used to make vaccines were committed several decades ago and are not of a recurring, systematic nature. It should also be taken into account that there was no deliberate killing of the fetus in order to obtain diploid cells” 11.

If we transfer this argumentation to the ethical problem under consideration, then a certain parallel can be drawn. Like diploid cell culture, IVF was developed many years ago, its technique has been developed and experiments on embryos are currently prohibited in most countries. In addition, the in vitro fertilization technique only uses the results of previous experiments, but not the abortive tissues themselves.

In this regard, despite the ethical imperfection of using the results of experiments with embryos, the use of IVF and embryo transfer techniques can take place because it serves the benefit of other people.

6. Other problems associated with IVF

The IVF method has additional problems that relate to the consequences of the method: the impact on the woman’s health, on the health of IVF children born and the impact on society as a whole. These problems relate to both the ethical, legal and social spheres. They can be considered as minor, because with proper control and influence they can be corrected and eliminated.

Based on the ethical issues discussed, absolutely unacceptable, from the point of view of Orthodox bioethics, are those methods of assisted reproductive technologies that involve the killing of “extra” embryos:

• elimination and reduction (destruction) of embryos;
• embryo freezing;
• preimplantation diagnosis;
• as well as those that destroy the bond between spouses “in one flesh”: surrogacy and germ cell donation.

Other ethical issues (for example, the intervention of a third party - a doctor) can be regarded as medical assistance childbirth, modified (for example, collection of male semen not as a result of handjob, but using other methods) or taken under proper control (medical influence on the consequences of the procedure on the body of the born child, the mother’s body; state control of the inadmissibility of IVF for people who are not married, etc.).

The attitude of the Orthodox Churches to the issue under consideration

The approval of IVF by the Orthodox Church follows from the context of the application of the “Fundamentals of the Social Concept of the Russian Orthodox Church” in the framework of developing the attitude of our Church to surrogacy, as well as from the decision of the Synod of the Greek Orthodox Church in 2006.

1. Russian Orthodox Church

Despite the absence of a specific position of our Church on IVF in the “Fundamentals of the Social Concept,” based on the context of the application of Chapter XII of the “Fundamentals...” one can see the absence of a categorical ban on IVF by the Russian Orthodox Church.

This is confirmed by the following fact. At the meeting Holy Synod Russian Orthodox Church on December 25-26, 2013 discussed the practice surrogacy and the possibility of baptism for children born as a result of it. The document “On the baptism of infants born with the help of a “surrogate mother”” was adopted, which states the following: “An acceptable means medical care For childless spouses, the Church considers artificial insemination with the husband’s reproductive cells, if this is not accompanied by the destruction of fertilized eggs, “since it does not violate the integrity of the marital union, does not differ fundamentally from natural conception and occurs in the context of marital relations” (OCC XII.4). As for the practice of so-called “surrogate motherhood,” it is unequivocally condemned by the Church” 12. Thus, the Holy Synod condemned the practice of IVF not in itself, but only because it is associated with the formation and destruction of “excess” embryos.

This conclusion is confirmed by Rev. Maxim Kozlov, member of the Biblical and Theological Commission. In his commentary on the said Synodal document, he says: “At the same time, the Church does not prohibit IVF - except in cases where we're talking about about reduction, that is, about getting rid of “extra” fertilized eggs” 13.

2. Greek Orthodox Church

The Greek Orthodox Church, given the unwillingness of the spouses to come to terms with childlessness, allows the possibility of IVF and ET in the absence of the production of excess embryos, their elimination and gamete donation. Within the framework of oikonomia, the following provision of the document of the Holy Synod is formulated: “The Church must diligently offer adoption as an alternative for those married couples who various reasons are not ready to accept infertility. If this is not possible, then the Church could, in the spirit of oikonomia, adopt those fertilization techniques that do not create extra embryos, do not use donor gametes, and do not destroy embryos. For example, the Church might accept appropriate intrauterine insemination, thus viewing a married couple as suffering general illness, provided that both spouses agree and that the entire procedure is carried out within the framework of the above principles. The Church could also accept assisted reproductive technologies using exclusively parental gametes, fertilizing as many embryos as will be transferred into the mother's womb." 14

3. Preliminary conclusions

In vitro fertilization may be a morally justifiable and acceptable method of infertility treatment for Orthodox Christian, if the embryos are not killed and the connection between the spouses “in one flesh” is not broken, even at the level of germ cells.

Nevertheless, IVF changes a person’s understanding of the method of reproduction and allows the selection of children for pregnancy with the desired qualities. This opens the way to various abuses, ranging from choosing the sex of a child and the color of his eyes and ending with the production of offspring by single mothers and same-sex couples. These consequences must be taken under state control. However, laws do not always follow moral standards. In this regard, there is a danger of widespread use of IVF and its popularization.

Therefore, it would be correct, in the course of a fruitful discussion around the text of Section XII of the “Fundamentals of the Social Concept of the Russian Orthodox Church,” to qualify, from a medical and moral-theological point of view, cases of using IVF technology that are acceptable for Orthodox Christians.

Priest Roman Tarabrin

1 Fundamentals of the social concept of the Russian Orthodox Church. M.: Department for External Church Relations of the Moscow Patriarchate, 2008. P. 135.

2 Ibid. P. 136.

3 Quoted by D. Royere. Embryo characteristics and cryopreservation outcome // ESHRE Campus symposium Cryobiology & Cryopreservation of Human Gametes & Embryos Brussels, Belgium, 2004, p. 28. Electric. resource: http://www.eshre.eu/~/media/emagic%20files/SIGs/Embryology/Archive/Syllabus%20Brussels%202004.pdf. Date of access: 04/03/14.

4 For more details on this issue, see the article: Tarabrin R., priest. On the issue of ethical assessment of the IVF method from the Orthodox point of view in the context of the latest achievements of biomedicine. Electr. resource: http://www.bogoslov.ru/text/4007414. html. Retrieved 06/18/14; and also in the work: Tarabrin R., priest. Reproductive IVF technology and its assessment from the perspective of Orthodox bioethics in beginning of XXI V. Graduate work. Scientific director Priest Oleg Mumrikov, teacher at MDAiS. As a manuscript. Moscow Theological Academy. Sergiev Posad, 2014. pp. 60-63.

5 E. Sgreccia, V. Tambone. Bioethics. Textbook. Translation from Italian, 2001. Biblical and Theological Institute of St. Apostle Andrew, 2002. P. 239.

6 Ibid. P. 241.

7 Fundamentals of the social concept of the Russian Orthodox Church. M.: Department for External Church Relations of the Moscow Patriarchate, 2008. pp. 134-135.

8 From lat. “You cannot create evil from which good will come.”

9 For discussions on conducting experiments on humans, see the work of E. Sgreccia, V. Tambone. Bioethics... Chapter “Ethics of human experimentation.” pp. 293-302.

10 Fundamentals of the social concept... Chapter XII, 7. pp. 134-135.

11 Joint statement of the Council and the Society of Orthodox Doctors of Russia on the problems of vaccination in Russia. http://bioethics.orthodoxy.ru/index. php ?option=com_content&task=view&id=109&Itemid=14. Date of access: 04/23/14.

12 Document “On the baptism of infants born with the help of a “surrogate mother””/

Journal of the meeting of the Holy Synod of the Russian Orthodox Church on December 25-26, 2013 (No. 158) / Electronic resource http://www.patriarchia.ru/db/text/3481024. html. Date of access: 04/15/14.

13 Maxim Kozlov, prot. Why do you need to repent for surrogacy? / Electronic resource: http://www.mpda.ru/site_pub/2021507. html Retrieved 04/15/14.

14 My translation in English. publication of the document on the official website of the Greek Orthodox Church. http://www.bioethics.org.gr/en/03_b. html #. Date of access: 04/14/14.

The attitude towards the in vitro fertilization procedure is ambiguous both from the point of view of ordinary people and from the position of clergy. Many infertile religious families, receiving recommendations for the procedure, are primarily interested in how the Orthodox Church views IVF.

Opinions

According to priests, spouses cannot have children by the will of God. Artificial interference with the Creator's plan is considered a sin. Orthodoxy allows medical actions to treat diseases that lead to infertility.

The church's opinion on IVF comes down to the denial of the intervention procedure in human nature. If married couple cannot conceive a child, and medical and surgical methods have not helped, you should come to terms with your childlessness and accept this as your life purpose.

Church officials recommend that infertile couples visit temples, holy places and monasteries as often as possible, regularly confess and receive communion. Spouses should sincerely turn to God and the saints in their daily request for the gift of a baby. The prayer before embryo transfer is read to Saint Matrona, Nicholas the Wonderworker, Panteleimon the Healer, and Xenia of St. Petersburg.

When visiting a temple, you should light candles and kneel before the icons " Unexpected Joy", "Seraphim of Diveevskaya", "Virgin Mother of Mammal", "Healer". The prayer before IVF can be read at home, but you must have an icon against infertility. You can also turn to your Guardian Angel with a request for help and support.

Is it a sin to do IVF?

It is important for believing spouses who have decided to undergo embryo transfer to know whether the church allows IVF to some acceptable extent or completely rejects it. In this case, the clergy agree that it is only possible to carry out IVF fertilization with the husband’s biomaterial. This is part of the marital relationship, close to natural conception and does not violate the canons of the marriage union.

Religion allows the use of artificial insemination technology to grow one to three embryos, but with the condition that all of them will be transferred into the mother's womb and will not be removed in the future. The Church considers IVF fertilization to be sinful if, during the procedure, out of several implanted embryos, one, the healthiest, is left.

It turns out that the payment for the birth of the baby was the lives of his brothers and sisters. Basically, this explains why IVF is a sin, according to the clergy. The number of eggs to be fertilized, the spouses discuss in advance with the attending physician, and subsequently all resulting embryos must be transferred to the uterus and have the right to further development and birth.

The attitude of the Russian Orthodox Church to IVF is set out in the “Fundamentals of the Social Concept,” which examines the issues of overcoming infertility and evaluates IVF from the point of view of Orthodoxy.

Why is the church against IVF?

The Church believes that the birth of children is the desired fruit of marriage, but not its only goal. Along with this, spouses are granted mutual love, unity of soul and body. If a couple is unable to conceive a baby, and treatment methods do not help, they need to either come to terms with their childlessness or consider the possibility of adopting a baby by mutual consent.

The church speaks out especially negatively against the procedure of artificial insemination if the following methods are used:

1. donor sperm;
2. procedure without marriage;
3. use by single women;
4. conservation or destruction of excess embryos;
5. reduction of embryos.

Using donor sperm for fertilization. This is interference by a third party in the marriage union, violating the integrity family relations. In this case, there is an encouragement of irresponsible fatherhood in relation to those who are his flesh and blood. An anonymous father will not know about the existence of his children, and will not be able to take part in their lives. This violates the rights of the future baby to have only parents, since he will have both social and biological ones.

If in vitro fertilization is used in a non-traditional union. This is an undermining of the canons of a family recognized by the church, a violation of the relationship between a man and a woman.

Fertilization of single ladies. In Orthodoxy it is believed that a child should have two parents, but in this case, he is deliberately deprived of one of them.

Preservation or destruction of excess embryos. According to the clergy, it is unacceptable to grow more embryos, which will later be implanted into the woman. According to Christian faith, already at the moment of conception, human soul. This means that it is present in every embryo. The selection of the most viable and destruction of the rest is regarded by the church as infanticide. It is also morally unacceptable to transfer excess embryos for the production of cell products or experiments.

Reduction of embryos, or removal of excess embryos transferred to the uterus, to avoid multiple pregnancies, is equivalent to abortion. This has been condemned by the church since ancient times and is considered one of the grave sins, since Orthodoxy recognizes human dignity even in embryos.

Church opinion

The Church says about IVF that Lately the technology has improved, and we have learned to obtain as many embryos as needed, so as not to kill the extra ones. But the procedure did not become more humane. The embryos are not killed, they are frozen in liquid nitrogen, so that they can be used later if the attempt fails, or they can be used by other married couples.

The clergy know of cases where embryos could lie preserved for many years, the parents died without taking the embryos and without giving birth to a child. From a biological point of view, embryos have a set of genes, not to mention the souls of the embryos lying in liquid nitrogen. According to the church, this is an inhumane treatment, treatment as an inanimate object.

Some priests refer to frozen embryos as "children the afterlife" These are embryos implanted after the death of biological parents, the donor father, when they were “orphaned” even before transplantation into the uterus. Such children are also spoken of if, after the death of her husband, a widow wishes to give birth from her husband’s semen, when the sperm was taken during a period of illness.

The Russian Orthodox Church does not accept surrogacy. It is considered morally unacceptable, since during pregnancy, a close physical and spiritual relationship arises between mother and baby. Transferring a child to social parents violates maternal feelings. In this situation, the child acts as an object of purchase and sale, which is sharply condemned by the church.

Attitude Orthodox Church to IVF, is expressed in the non-acceptance of artificial insemination technologies, because people want to take control of all aspects of life and subordinate everything to their desires, often selfish. If they do not want to have children, they will use contraception or have an abortion. If they want a child, they will go for IVF or surrogacy.

IVF baby baptism

Sometimes clergy refuse to baptize children born as a result of IVF. They explain their refusal by the sinfulness of their parents. If the spouses decide to undergo artificial insemination, then they do not consider it a sin to kill an unborn child. This means that the baptism of a child is meaningless, since such parents will not be able to raise him in the Christian spirit.

The ceremony can be performed if the mother and father sincerely repent of their actions. But all is not lost for the child. If he grows up as a Christian, he is not prohibited from being baptized at a conscious age.

In general, the church’s opinion on this issue boils down to the inadmissibility of refusing to baptize an infant. All children, regardless of the method by which they were born, are “children of God.”

The Bible states that everyone is responsible only for their own actions. Children should not be punished for the actions and sins of their parents. A priest's refusal to baptize may be perceived as an infringement of the child's rights and a threat to his faith. If the clergyman does not want to perform the ceremony, it is better for parents to look for another church. Before the baby's christening, you should confess to a priest.

Human life is treated as a commodity, and it shouldn't be that way. By Orthodox standards, everyone is obliged to accept the cross that God gives him. The Creator sends many children - they should give birth and raise them. If you don’t have a child, you can always adopt; many children live without parents.

Ultimately, believing spouses make the decision to have a child through IVF on their own. They need to take into account all unacceptable aspects from the point of view of Orthodoxy when using this method, consult and ask for blessings from their spiritual father. According to the church, the embryo transfer procedure should be carried out in a married marriage.

Demchenko Alina Gennadievna

Reading time: 2 minutes

The deterioration of the environment, living conditions and the emergence of new viral infections have taken their toll. If 50-60 years ago there were practically no infertile families, now this is a mass phenomenon not only here, but also abroad. Everything would be fine, because scientists have created assisted reproductive technologies that promote conception, but then another question arose: How does the church relate to eco?

Attitudes of different faiths

The attitude of the church towards IVF is strange, because any interference in the affairs of the Lord is prohibited, but, on the other hand, if it strengthens the family and faith in God, then why not? Controversial attitude to the “test tube baby” prompted many in religious world face ethical issues raised by new reproductive technologies
Standard understandings of the relationship between sex and birth have been challenged by previously unsuspected methods of conception. Many denominations believe that such methods destroy a marriage, because a child can simply be “bought.” This has become especially scary now that many countries have allowed same-sex marriage and want to allow such couples to adopt children or, in the case of a lesbian couple, to use a donor program to conceive.
The emotional needs of people who long to have children and have no hope of achieving it except through the use of these procedures have also forced theologians to re-examine traditional doctrines. Moreover, they are supported by many ethicists, who believe that the use of reproductive technologies is immoral, because people's attention should be directed to preventing unwanted births, adopting children and improving the health of all babies.

Orthodoxy

The Orthodox Church believes that in vitro fertilization technology is a gross interference in the mystery of the birth of a child. If the Lord does not send us children, then this means that we must turn to him with prayers, charity, etc. The Lord tests parents as to whether they are ready to accept a child as a gift from God, and not as a “product” of medical technological innovation. Why is the church against eco? Main reason negative attitude IVF is the death of embryos during the procedure. In vitro fertilization contradicts the foundations of church life: “When using IVF technology, embryos are treated as objects, in particular, they can be preserved or destroyed, which is unacceptable.” The Church has always considered the embryo to be a human being with a soul, and killing it is unacceptable. The Russian Orthodox Church conditionally “allows” the treatment of infertility using IVF between spouses, believing that this is an option for natural conception. However, the Russian Orthodox Church opposes IVF for surrogacy, donor eggs and sperm. The church is especially alarmed by the fact that many famous people they don’t want to risk their health and figures, but simply acquire children through surrogacy (Pugacheva and Galkin, Philip Kirkorov, etc.). The abbots are worried and hope that this method will not become common practice.
In addition, we should not forget that the church considers the human body to be a “vessel”, and such procedures destroy it and it is unknown what consequences an attempt to become a mother will have in the future.
How do ordinary people feel about the ban? There is practically no way, because if a woman sincerely thanks God for this, he will hear her prayers and forgive her. Children born as a result of the IVF procedure are allowed to be baptized only after the woman (mother) has confessed and received communion. In the Orthodox Church, children are allowed concessions, because they are not responsible for the sins of their parents.

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Today, infertility is not a death sentence. Millions modern women got the opportunity to become mothers thanks to medical advances. And one of the ways to get pregnant and give birth is through in vitro fertilization, which for some becomes the only way out. What is the church’s attitude towards IVF? Should believers decide to undergo such a procedure?

The position of the Orthodox Church and its opinion on many social and medical problems modern society were formulated at the beginning of this century in a special document called “Fundamentals of the Social Concept of the Russian Orthodox Church.” One of the parts describes in detail the methods used in so-called artificial insemination.

In general, the church accepts modern achievements medicine, even those that solve the problem of infertility. But at the same time, the majority of clergy believe that such interference in the unique process of the birth of a new life, subject only to God, poses a threat to a person’s personality, in particular, to his morality and spirituality. Relationships between people who have been at the forefront of the development of society since ancient times are subject to doubts and fade into the background, and sometimes the selfish desire to continue the family comes to the fore.

If you study in detail the document indicating the church’s attitude towards IVF and other similar procedures, you can regard the position as disapproving, but not extremely negative. The intrusion of third parties into the relationship between spouses violates the true purpose, goals and integrity of the marriage union. In addition, childbirth, although a logical integral part family values and is perceived as the desired fruit of marriage, yet it should not become the main purpose of marriage.

The document mentions that if spouses for some reason are unable to conceive a child on their own, and surgical and therapeutic methods of treating infertility have proven ineffective, then they should come to terms with this state of affairs, that is, accept childlessness, perceiving it as the will of God. And in this case, the clergy recommend that the wife and husband consider the possibility of adoption. But such a decision must be mutual and deliberate.

It is worth noting that faith is an integral part of life, so the church tries to keep up with the times and take into account modern tendencies and changes concerning society and life principles. Therefore, artificial insemination may be permitted and acceptable methods medical care, but only in some cases.

When does the church approve of IVF?

In vitro fertilization is approved by the church only if it does not jeopardize the integrity of the marriage and the true purpose of the union, and does not violate the morality of the relationship. Thus, the procedure is allowed when used to fertilize the husband’s cells. At the same time, the family should be traditional and strong, and the marriage should be fixed as legislative level, and before God. In this situation, IVF has almost no fundamental differences from natural and God-ordained conception, and is also carried out in the context of family relationships.

In what cases does the church disapprove or negatively regard IVF?

The Orthodox Church does not approve of in vitro fertilization if it is associated with the commission of sins, violates the rights of the unborn child, or questions the basic principles of marital relations.

It is worth considering cases in which clergy have a disapproving or even extremely negative attitude towards IVF:

• Such manipulations with embryos as their preservation (freezing) or destruction. In Orthodoxy, even the human embryo is endowed with human properties. That is, the human soul is born at the stage of conception, and, therefore, the selection of viable embryos involves deliberate murder, which is regarded as a grave sin. As for other manipulations, they jeopardize the significance of a person’s personality and his dignity, forcing him to perceive life as a certain product. Therefore, if a religious woman decides to undergo IVF, she must ask doctors in advance to use all the resulting embryos for implantation.
• Use of donor germ cells. It calls into question the exclusivity and integrity of the marital relationship, violates the dignity of the individual and the rights of the unborn child to only parents, who will be both biological and social, that is, actual. And, according to the clergy, this practice is associated with the intervention of third parties and the encouragement of irresponsibility of anonymous biological fathers who will not know about the existence of their own children and will not take part in their lives.
• Using IVF to conceive a child in a non-traditional family. In this case, the procedure undermines the foundations of the relationship between a man and a woman and poses a threat to the traditional family recognized by the church.
• Realization of so-called “reproductive rights” by single women or men. The Orthodox Christian faith states that every child has the right to two parents, and IVF initially deprives him of this opportunity, and therefore is perceived disapprovingly.
• Retrieving germ cells is another pressing ethical issue associated with in vitro fertilization. The fact is that most modern clinics use masturbation to extract sperm, and masturbation is regarded as a sin. But you can find another way. Thus, germ cells can be obtained during medical manipulation or during normal marital interaction.

There is an opinion that IVF, in principle, is a sinful way to solve the problem of infertility, since for its development numerous experiments were carried out on embryos, which led to their death. But from this point of view, almost any procedure and medical method can be regarded as contrary to the Bible.

Baptism of children born as a result of IVF

Many are also concerned about the baptism of children born as a result of in vitro fertilization. Some clergy may refuse to perform the ceremony, but this is unreasonable and incorrect, because, according to the Bible, children should not be responsible for the actions of their parents. Therefore, church ministers are obliged to baptize any child, and refusal will be perceived as an infringement of his rights and a threat to his faith.

A religious woman who has decided to undergo IVF should approach the procedure responsibly, monitor every stage of the protocol, and, if desired, communicate with a clergyman and get answers to troubling questions.

The attitude of the church to some particularly significant issues of modern society is spelled out in the Fundamentals of the Social Concept of the Russian Orthodox Church, a document that reflects the official position of the Russian Orthodox Church. From the same document you can find out how the church views IVF: “ Acceptable means of medical assistance may include artificial insemination with the husband’s reproductive cells..." According to the church, such a conception will not violate the integrity of the marriage, and IVF using the husband’s seed is not fundamentally different from natural conception, since it occurs in the context of a marital relationship.

It's important to remember that God's help may come in different ways, one of which may be IVF. You need to seek this help tirelessly, with faith in your soul and humility.

When does the church view IVF negatively?

The Church has a negative attitude towards IVF methods, in which the number of embryos obtained for fertilization exceeds the number required for placement in the uterus, followed by exposure to the embryos with the purpose of their destruction or destruction. Such actions during IVF are equated to abortion and are condemned by the church.

Negative attitude of the church towards IVF for single women or non-traditional families. This attitude is due to the deprivation of the right of the unborn child to have a full-fledged family: father and mother.

The church views the donation of male semen in a similar way. It is believed that in this way the integrity of the individual is violated and the attitude towards marriage as an exclusive and sacred union of two people is undermined. In addition, such manipulations are regarded by the church as encouraging irresponsible parenting.

How does the church view the baptism of IVF children?

In their categorical judgments and unwillingness to acknowledge progress, some clergy can reach absurd decisions, namely, refusing to baptize a child conceived through IVF, regardless of the circumstances. In this case, you should not despair and it is better to simply turn to another church, since the priest does not have the right to refuse to baptize a child because he condemns the parents’ actions. The Bible repeatedly repeats that everyone is responsible for their own actions, and children should not be punished for the misdeeds of their parents, and parents for their children. The Church has the right to demand confession from parents before conducting the baptismal ceremony for an IVF child.

1. It is important to understand that the problem of infertility has causes, and like any disease is caused by lifestyle and thinking characteristics. Therefore, to overcome such a test, it is necessary to make changes in life, an integral part of which are confession and communion, which help not only in healing the soul, but also the body.
2. Unction is a church sacrament that is directly associated with help for various diseases.
3. It is recommended to undergo a wedding ceremony so that the marriage receives a church blessing.
4. In case of “childlessness”, the church recommends treatment of the body (with the help traditional medicine or folk remedies), as well as prayers for healing the soul.

Prayers and icons

It is important to pray not out of obligation in anticipation of healing, and it is not the exact repetition of a memorized text that helps to achieve results, but the emotions invested in prayer, the passion and sincerity of the person praying. It is good to pray on your knees for infertility in church; it is also advisable to have an icon for infertility at home: the Merciful Icon, the Fedorov Icon Mother of God, Modena icon, Georgian icon of the Mother of God.

• Each person is under the protection of his Guardian Angel, this is a saint to whom you can turn for help and support.
• There are many saints whose prayers, according to observations, can help with the problem of infertility. But, first of all, the church recommends turning to God - it is he who gives life.
  

  Prayer to the Lord for spouses of poor children:
  “Hear us, Merciful and Almighty God, may Thy grace be sent down through our prayer. Be merciful, Lord, to our prayer, remember Your law about the multiplication of the human race and be a merciful Patron, so that with Your help what You have established will be preserved. By Your sovereign power You created everything out of nothing and laid the foundation for everything that exists in the world - You created man in Your image and, with a sublime secret, sanctified the union of marriage as a foreshadowing of the mystery of the unity of Christ with the Church. Look, O Merciful One, upon us, Thy servants, united in a marital union and begging for Thy help, may Thy mercy be upon us, may we be fruitful and may we see the sons of our sons even to the third and fourth generation and live to the desired old age and enter into The Kingdom of Heaven is by the grace of our Lord Jesus Christ, to whom all glory, honor and worship is due with the Holy Spirit forever. Amen".

• Holy Righteous Godfathers Joachim and Anna, parents Holy Mother of God, went through the test of infertility of the strength of their marriage. It is believed that prayers for infertility, special prayer services and visits to a temple dedicated to them are beneficial for families with infertility problems.
• The Holy Prophet Zechariah and the Righteous Elizabeth, the parents of the Holy Prophet John the Baptist, are frequent recipients of those praying for deliverance from infertility. Until old age they had no children, and, having resigned themselves, they conceived a son.
• Prayers to St. Alexander of Svirsky not only help couples with childlessness. It is noticed that the saint promotes the birth of boys.
• The holy faithful Prince Peter and Princess Fevronya, the Murom miracle workers, who suffered for the sanctity of marriage, although they are the patrons of newlyweds, also help with the problem of infertility.
• It is good to pray to the Most Holy Theotokos not only for deliverance from infertility, but also for the preservation of pregnancy, to strengthen the family, before or after IVF.
• Saint Roman of Antioch (Syria) granted healing to many mothers. A prayer for infertility addressed to him helped even in hopeless cases.

Saints promote healing: Righteous Anna the Prophetess, Blessed Xenia of St. Petersburg, Righteous Blessed Matrona of Moscow, as well as prayers to the Holy Great Martyr Paraskeva Friday and the Holy Blessed Matrona of Anemnyasevo. The holy martyr Hypatius, the Bishop of Gangra and the holy martyr John of the Kiev-Pechersk work miracles in case of infertility. If the cause of the disease is known, then Saint David of Gareji will help.