Embryology is an ethical question that can only be answered by theological and philosophical debate. It is deeply troubling that our nation has rejected its Christian theological background and history and gives very little thought to the theological issues on this matter. For Christians, the Incarnation of Christ is the key area of debate. The Incarnation defines what it means to be authentically human. This article is a brief introduction to a hugely complex subject, but will provide both Christian and non-Christian people with a basic understanding of Christian theological concerns on the subject of embryology.

IVF is ‘In vitro fertilization.’This is the process whereby a woman’s egg is removed by laparoscopy and is fertilized with sperm in a laboratory. This has enabled other ‘medical advancements’ such as embryo development and surrogacy.

There are few moral objections to this, although whilst accepting the use of IVF within a marriage relationship, many Christians condemn the means of embryo research used to achieve them. This is a general Christian view point.

Either the sperm, egg, or embryo are donated by a third party or surrogacy itself is used. Many Christians believe these methods are incompatible with the Christian concept of marriage as a third party becomes involved in procreation.

The Hippocratic oath is based on the understanding of a basic human right and duty to heal. Infertility treatment introduces the concern that this principle is supplanted by manipulation. The biological facts of pregnancy are agreed upon: the sperm and the egg are living cells. The fertilized egg, (the conceptus) becomes an embryo. There is a unique genetic blueprint in an embryo from the beginning. It is currently illegal for embryo research to take place after 14 days.

During the first three months the parts and organs are formed. During this stage the baby is called an embryo, after three months it is called a foetus, although Christians maintain it has the status of a living baby as it has a developing brain and nervous system and some degree of sentience (consciousness, self awareness.) So, during the first three months the baby matures and forms, develops a nervous system, brain functions and after this point becomes a sentient being.

The biological facts are relatively straightforward, the conflict arises in the theological and philosophical senses. Opinions differ as to when conscious (sentient) life actually begins and whether humanity is authentic before this point. In other words, what is the moral state of an embryo?

Support for this view is based on the fact that even in natural fertilization, a large amount of embryos do not implant or are aborted as natural wastage. A Christian response would be that many people in life die as a result of flood, drought or earthquakes: such natural losses do not tell us anything about the nature of the people who have died.

Support is also based on the fact that an embryo can split in two and become twins. The logic states that one person cannot become two so an embryo is not a person. A Christian response is that our lack of knowledge concerning an embryo being one or two people does not change its essential identity.

Finally, it is argued that since the early embryo is an aggregate of cells without even rudimentary human form, it cannot be accorded the moral status of a person: only when it reaches a certain stage and gains sentience can it be given a moral status. A Christian response is that our humanity rests in the fact that we are created in the image of God, not solely in our biological functions and capacities but in what we are and called to be.

Support for this view is based on the fact that as an embryo is genetically unique and has the potential to become a human being, so it deserves at least some moral status. Yet, because it does not have a fully developed brain, nervous system, organs and sentience it should not be given the full rights of a person. The weakness of this view is that is rests solely on biological issues. Christians maintain a human being is more than their biology.

Argument is also put forth that because in the embryo some of the cells will divide and become the placenta and some the foetus, we cannot know which is which so cannot give them the status of being a person. A Christian response is that because it is impossible to know which cells will become the placenta and which the foetus, we should give all the cells the status of a person based on what we know about some, not the other way around.

The third view is the mainstream Christian one. The Incarnation of Christ defines what it means to be a human being. If we ask at what point did the Incarnation take place, the general answer would be that God became flesh the moment the Holy Spirit overshadowed Mary, and she conceived. Christ’s conception therefore affirms, confirms and sanctifies every conception in the same way that His Incarnation does our humanity.

True humanity can only be understood in self reference, reference to others and supremely in relationship to God in Jesus Christ. Texts such as Jeremiah 1:5, /Galatians 1:15/ teach us that God knows us in the womb. Ephesians 1:4 reminds us that God is outside of time and knew us before the creation of the world. It is humanity’s relationship with God that makes us special. The biblical witness is that relationship begins at conception therefore giving an embryo a sacrosanct moral status as a human being. The psalmist traces his relationship with God back to conception (Psalm 139)

For the Christian, the whole argument and concept of embryology is not based solely on the biological factors as it is with some. The theological factors have to undergird our own Christian approach to the subject. The general Christian view is that at every stage an embryo must be treated as a person who enjoys a unique status and is of supreme value to God.

Embryo research, the destruction of embryos, is not the manipulation or destruction of biological matter, it is to interfere with or destroy human life in its earliest stages. The consciences of many in the medical field are already taxed with the complex ethical issues that need to be decided on a daily basis. the Christian community would hope that the theological issues would be seriously considered in any debates.