L
lifeisbeautiful
Guest
Why is this relevant? She chose to use a medical procedure to get pregnant, pregnancy in itself can be very risky. On top of that, in her case her babies were both very healthy, not that being unhealthy would be a reason to kill a baby, but anyways.At 43, twins (or more) are risky health propositions, both to the mother and to the children.
There is a huge difference between naturally occuring loss of life and, for example, the destruction of embryos. If the fact that <the loss of “fertilized” life is a quite common natural experience> was a justification for the deaths due to IVF, then wouldn’t it be a justification for abortion too? since it doesn’t matter if the deaths are naturally occuring or result of an unnecessary medical/lab procedure. How about a justification to kill any person, especially if they are older or ill, since its common for people to die naturally anyways?I can see how this process would upset some religious people, but I only have partial sympathy. First of all, the entire process of IVF or implantation (not insemination or hormone therapy) involves the creation of fertilized embryos that are either stored indefinitely or destroyed. Secondly, implantation most often includes losing a few embryos (multiple are implanted, as was described here). This does mean loss of potential lives (genetic individuals at the earliest stages). However, this also naturally occurs frequently in our bodies (30% of pregnancies result in miscarriage) and even–it turns out–NFP practices result in fertilized eggs (rare, but often enough in aggregate since so many people have unprotected sex all through a partner’s menstrual cycle) that are lost through menstruation. In other words, loss of fertilized “life” is a quite common natural experience. The addition of IVF loss numbers is hardly a blip on the natural death numbers for fertilized embryos.
Its not a double standard. The Church is very much open to medical treatment to correct any problems the woman may have with her reproductive organs, or to help the man have medical treatment to correct any problems he may have with his reproductive organs, just like with any other organ in the body. The problem comes when people decide to create life outside of the marital embrace and all the issues that come with that. For example, it is not uncommon for there to be several embryos frozen indefinitely or destroyed during an IVF treatment, after selecting the “best” embryos. This is no longer “treating” a problem within a body, this is creating new lives and destroying or leaving them indefinitely to an unknown fate. Now, I do know it can be very painful to go through infertility, I have seen beautiful couples suffer because of this, and although I cannot say I know what they go through, I know it is painful. These are not the only people that some times resort to IVF, though, there are many healthy women that resort to this too. Women that do not have any spouse and just want to have a child (or 8) through a donor, women that cannot have a child with their partner because their partner is a woman, women that are naturally passed childbearing age, are all examples of people that will use IVF despite not having anything wrong with their bodies.Add to this that the RCC in no way condemns other medical or technological practices when persons seek to correct, repair, or improve other physical dysfunctions, but in this case holds that to “artificially” circumvent a physical impairment is morally wrong even though it results, perhaps, in no greater number of lost embryos than a woman’s natural struggle with miscarriages or other lost embryos that are flushed out in menstruation and we never even know of. This apparent double standard is hard for many persons, even some decent Catholics, to justify and they end up seeking IVF treatment in their wish to get around their physical impairment and raise God-fearing, God-loving children of their own.
And I, for one, don’t blame them.