A Theological Study on Artificial Insemination In Fulfillment of the Final Requirement for the Subject Theology 400 Presented By: Ambray, Shannen Clarito, Carla Peit Dimaren, Yenna Narciso, Danniela Grace Lamata, Estela Marie Radzak, Walid Sablay, Eunice Sumbiling, Khate Yana, Aleya Bernadeene Macarona, Melaika Dorothy December 6, 2022 2 TABLE OF CONTENTS Title Page Part I: Introduction 3 Background of the Study 3 Statement of the Problem 5 Objectives of the Study 5 Assumption of the Study 5 Significance of the Study 5 Definition of Terms 6 Part II: Historical Background 7 Part III. Scriptural Foundation 10 Part IV. Teachings of the Church 13 Part V. Personal Conclusion 15 Part VI. Conclusion 20 Part VII. References 21 3 PART I: INTRODUCTION Background of the Study Millions of people around the world who are of reproductive age struggle with infertility. According to the World Health Organization (2020), data shows that infertility affects between 48 million couples and 186 million people worldwide. Due to infertility’s widespread and statistical incline (Borumandnia et al., 2021), the population took it upon themselves to find a treatment, and one of which is Intrauterine Insemination (CDC, 2022). Artificial insemination has enhanced and boosted animal productivity, however according to Ekpenyong et al. (2020), using it to humans has caused significant controversy due to the moral, ethical, legal, political, and theological concerns involved. From the drawn-out legal battle surrogate mother Mary Beth Whitehead-Gould fought to get Baby M's custody (N.J.Super.Ch. 1988) to the strange Australian instances involving inheritance rights of frozen embryos (Grubb, 1997), human reproduction can now be altered in ways that challenge our moral and legal presumptions (Cook, 2014). As a response, the Vatican created an “Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation” to address this issue (Card, 1987) aimed at Roman Catholics and the legislation at a global standard. In the Philippines, a study by Flores (2016) revealed that in 2011, Merck Serono Pharmaceutical commissioned Synovate to conduct a survey that involved 100 participating households in key cities in Luzon, Visayas, and Mindanao. Based on the data, one out of ten Filipino couples is suffering from infertility. In 2013, five centers conducted in-vitro fertilization and is limited to married couples only. In-vitro fertilization has gained a surge of popularity as many celebrities locally and internationally have gone through the process. Such personalities like Joel Cruz, a known businessman in the country, had contracted a surrogate mother in Moscow to conceive his children (Dupont, 2013). However, the moral issue of in-vitro fertilization (IVF) is a complex reality (Chiong, 2022), the Catholic Church opposes IVF because it artificially separates the unitive and procreative aspects of the conjugal act (Pugeda, 2021). As cited by Chiong (2022), Tamerlane, OP explains that the artificial separation of the two meanings of the conjugal act “violates the integral humanity, referring specifically to the dignity of the spouses, because it violates the integral signification of the act, which is a personal act.” 4 At first, infertile couples were thought to benefit from assisted reproductive technologies. However, the idea of surrogate pregnancy emerged as it was begun in time to employ the artificial insemination to women for the embryos of the different women. The term "surrogate moms" refers to the women who become pregnant on behalf of infertile women, carry the child inside of them, and give birth to the child (Akker, 2010). The two types of surrogate pregnancy are voluntary and commercial surrogacies (Jadva, 2003). In voluntary surrogacy, the mother is not paid while the surrogating woman is monetarily compensated for her commercial surrogacy service (Hatzis, 2009). There are several ethical issues with using a surrogate mother. Selling the female body is the most pressing problem with surrogate motherhood (Metin, 2012). The need for money is a driving force behind a woman's decision to become pregnant, consent to having her body used for financial gain, and be able to pay for any problems or discomforts that may arise (Aydın, 2006). In the literature, surrogacy is likened to prostitution, where women are said to sell their uteruses and give up control over its own bodies. Some people who are fertile and able to bear children undergo this procedure in order to avoid the negative effects of bearing a child specifically on the physical effect of pregnancy (Damelio, 2008). In a Baslington interview with 19 surrogates, 11 women stated that money was their primary motivation for being a surrogate mother, seven said money is not the only reason and other factors were also considered. The other eight interviewees said they had no expectations of monetary gain (Tieu, 2009). Lastly, despite the fact that surrogacy is allowed in many nations, surrogate pregnancy is against religious law everywhere in the world (Fisher, 2014). The Catholic Church also forbids surrogacy as it is unnatural and affects people's actions (Inhorn, 2003). On the other hand, Teman's (2003) study found that surrogate moms contributed to religious resources by taking on a heavenly task such as conceiving a child for childless women using surrogacy (Teman, 2003). This justification is specifically used by the Catholic Church to argue against surrogate maternity. They contend that because surrogate pregnancies are not natural, they are disruptive to people's beliefs and morality (Aramesh, 2009). 5 Statement of the Problem This study aims to determine the theological implications of artificial insemination (AI). Specifically, identifying the conflict that may arise between our practice of assisted reproduction and our Christian morality. Therefore, there is a need to determine the moral implications of AI, from ancient civilization up until the modern times. The researchers aim to answer the following questions: 1. What does the Church say regarding the practice of Artificial Insemination as a method of procreation? 2. How do people negotiate their pursuit of Artificial Insemination with the Church’s teachings? 3. Is the practice of artificial insemination considered moral or immoral? Objectives ● To set forth information and knowledge about artificial insemination; ● To determine social problems relating to and caused by artificial insemination; ● To know the biblical guidelines and Church teaching for artificial insemination. Assumption In conducting this research, the following assumptions were made. It was assumed that: 1. Religious opinions on artificial insemination remain diversified among different groups, teachings and leaders. 2. The Roman Catholic Church has different views and exemptions on artificial insemination. 3. Artificial insemination is believed to cause further social problems. Significance of the Study The findings of the study will be of great significance to the following: Government. The results of the study will be significant to the government as it serves as an adding body of information as to how artificial Insemination affects reproduction and societal view of artificial Insemination in relation to morality. The findings will guide legislators on improving laws and regulation. 6 Medical Professionals. The study's findings will assist the medical professionals in assessing the level of care provided to patients undergoing artificial insemination. The medical instructor's teaching-learning and assessment procedures would also be developed. The result of the findings would improve knowledge, abilities, and approach toward the clinical problems associated with artificial insemination. Future Researchers. The religious concerns of artificial insemination will be discussed in this paper. Addressing particularly the potential conflict between assisted reproduction and Christian morals. The information gathered will also help the students in enhancing their Christian ethics as well as their academic and research endeavors. This study will serve as a guide for future researchers who seek to do the same area of research. San Pedro College. This study will help the institution develop its medical education program. This research will promote fresh approaches to improving knowledge, abilities, and moral character, thereby preparing medical students for future global competition. Definition of Terms ● Artificial Insemination (AI) - is an assisted reproduction treatment where the process is done by transporting sperm directly to the cervix or uterus in order for a woman to get pregnant. ● Assisted Reproductive Technologies (ART) - A process used in treatment of infertility. It involves sperm and egg handling fertility procedures, wherein the procedure is done by taking eggs out of the ovaries and mixed with sperm to make an embryo. ● Conjugal act - is regular, unforced sexual contact in between married, loving heterosexual couple. ● In-Vitro Fertilization (IVF) - a process in which sperm and eggs are paired outside the body to create embryos after being taken from a woman's ovary. ● Infertility - is the inability to conceive after a year or more of unprotected intercourse. ● Surrogacy - a pregnancy where a woman carries and gives birth to a baby on behalf of someone who is unable to conceive babies. ● Surrogate Mother - a woman who, generally by artificial insemination or in vitro fertilization, carries a baby on behalf of an individual or couple. 7 PART II: HISTORICAL BACKGROUND Ancient Times Assisted Reproductive Technologies (ART) is the story of both technical sophistication and social liberation. The shakeup of long-established medical, social, and familial norms has been one of ART's hallmarks, a distinguishing characteristic that often places it in the crossfire of contemporary culture wars. Though designed as mere medical techniques to overcome infertility, ART's increasing invocation by those historically deprived of reproductive opportunities invites scrutiny into its every use and its very existence (Daar, 2017). In 1300 AD, Anecdotal evidence suggests that horses were the first domestic animals to undergo artificial insemination. Arabs are said to have collected the semen from the vaginas of their enemies’ mares and introduced it into their own mares. In contrast, the development of embryo transfer in horses has lagged behind that of other species, most notably cattle. The difference is a result of interest in the procedure within the respective industries and in the technical challenges of working with diverse species (Scherzer, 2011). Early Christian According to historians, early Christianity emerged in the 1st century CE from a small sect of Judaism. During that time, most of its religion, culture, and traditions came from the Greco-Roman world. The Roman Empire called this emergence “the triumph of Christianity” (Denova, 2018). In matters of reproduction and sexuality, the popular treatments and procedures practiced in Greco-Roman medicine were contraception and abortion. Physicians back then combined anatomical knowledge, empirical evidence, as well as spiritual beliefs in their practice (King, 2022). Many of the doctrines and rituals of Judaism were practiced in early Christianity (“The History of Christianity From Its Emergence in the First Century CE,” 2020). The followers of Jewish faith were encouraged to bear or have children. However, infertility was a common occurrence, and since they were instructed to “be fruitful and multiply,” infertility was perceived as a source of shame and could even be grounds for divorce. To address their fertility issues, the people of the Greco-Roman Empire sought divine intervention, such as making an offering to their revered Gods in hopes of hearing their prayers. The offerings would take the shape of the affected organ or limb, and in the case of infertility, the women 8 would leave uterus-shaped offerings made of terracotta. Women also wore uterine amulets made of hematite, which is a blood-colored stone that is associated with fertility (Sallam & Sallam, 2016; King, 2022). The first book to record the history of procreation showed how women were only thought of as merely “vessels” in the creation of life, up until ancient Greek, when it gave rise to the theory of “dual contribution,” when two individuals come as one to produce new life (“Reproduction, from Hippocrates to IVF”, 2018). Now, there are new methods of reproduction. Different methods of assisted reproduction, such as AI, is allowed in Judaism despite being controversial and having different degrees of acceptability in the three sects of Judaism. However, the only form of AI allowed is by using the husband’s sperm, while donor insemination is prohibited by most Jewish scholars (Sallam & Sallam, 2016). Based on the literature gathered, there is no record of Artificial Insemination (AI) in early Christianity. The earliest reported cases of artificial insemination occurred during 1790, where husband insemination was performed in London by one of the most distinguished English surgeons of all time, John Hunter (Guttmacher, 1969). Modern Times The history of artificial insemination has been shaped over many centuries by a variety of pioneers, not only in humans but even more significantly in farm animals. The main objective of adopting this approach to farm animals was to increase the productivity of animals used for food production, which would then increase the rate of genetic development. This was achieved by raising the selection differential, where thousands of females are mated with one highly selected male. In the early stages, artificial insemination was created to assist couples who were having trouble getting pregnant due to severe medical or psychological male factor subfertility. The majority of the modern methods utilized in human artificial insemination programs were developed as a result of dairy farmers' work on cattle who wanted to increase milk output through the use of artificial insemination using bull sperm from carefully picked genetic prospects. In the United States, Artificial Insemination had phenomenal growth in the 1940s. The processes created in the United States were adopted globally (Salisbury et al., 1978). According to Sipher (1991), Brownell began artificial insemination (AI) work in the late 1930s in Minnesota and Wisconsin, and he began inseminating cows in the Cornell herd in 1936. An AI cooperative based on the Danish system was created in New Jersey in 1938. (Perry, 1968). In the state of New York, there was another one in 1938. (Sipher, 1991). The 9 close collaboration between a farmer cooperative and researchers and extension staff at Cornell University was made possible by the establishment of the New York Artificial Breeders Cooperative, Inc., now known as Genex, Inc., in Ithaca, New York. From the early phases of Artificial Insemination development to the present, the assessment of the proportion of normal, progressively traveling sperm has been the most popular sperm quality test. So, the key is a good microscope. Multiple stains, flow cytometry, computer-assisted sperm analysis (CASA), differential interference contrast microscopes, brightfield microscopes, and differential interference contrast microscopy have all improved quantification of sperm motion. The most common sperm quality test has been measuring the proportion of normal, progressively moving sperm from the early stages of Artificial Insemination formation to the present. So, a decent microscope is essential. The quantification of sperm motility has been enhanced by the use of several stains, flow cytometry, computer-assisted sperm analysis (CASA), differential interference contrast microscopes, brightfield microscopes, and differential interference contrast microscopy. In the modern theological aspect, the Vatican issued a document titled "Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation" on March 10, 1987, in response to these recent advancements in reproductive technologies. This was meant to influence national legislation on biomedical issues all over the world, as well as Roman Catholics' decisions. The document opposed any technological intervention with human reproduction. In-vitro fertilization, artificial insemination and embryo transfer, and surrogate motherhood were particularly criticized in the declaration. It also opposed amniocentesis, a process used to detect fetal abnormalities, when done to determine whether or not to abort the fetus and testing on embryos where such experiments were not of direct therapeutic benefit to the fetus. These statements have a moral foundation that is well-established in Roman Catholic moral doctrine. According to official Roman Catholic doctrine, human existence starts at conception. The moral conclusions that flow from this argument are as follows: an embryo or fetus must be regarded and treated with the same respect and decency as a human being, including the right to live. Since abortion is morally immoral, amniocentesis for genetic screening is wrong as well. Similar to the previous point, the use of embryos for scientific purposes is prohibited since it undermines human dignity by treating them like inanimate things. It is never a good idea to divide these functions because they "by nature" should be performed jointly. In-vitro fertilization, surrogate motherhood, and artificial insemination are all unethical since they entail procreative rather than unitive sexual actions. 10 PART III: SCRIPTURAL FOUNDATION Old Testament Christians regard all ethical considerations from the perspective of the Scripture as their sole authority, or sola scriptura. For this reason, according to Kunhiyop (2008:46), "all ethical rules emanate from God and as such, they should be treated with care as they are not founded on human values and ideas but drew their content, sanction, dynamics, and goal from God." According to Christian viewpoints, the issue of childlessness in modern society is nothing new. The Old Testament can be used to trace its history. As with other issues involving human procreation, an ethical analysis of the nature of artificial insemination transcends medical and legal considerations and anchors on the morality of artificial insemination on the divine purpose for human sexuality and the institution of marriage. Christian scholars advise that in dealing with artificial insemination, serious considerations must be taken with regards to the divine purpose for human sexuality and the institution of marriage, otherwise, the generation of human life will be placed on the same level with that of animal husbandry because the technical possibilities are similar. The questions that arise from this from a Christian perspective are: Is it morally or ethically, right? For a Christian to procreate in an unnatural manner? Does using someone else's sperm, egg, or does the uterus comprise the purity of conjugal reproduction? Should kids be informed that they are either in-vitro or with donor sperm? The most explicit teaching of the scripture is that God is sovereign over his entire creation. In other words, he has absolute authority and rules over his creation. Meaning that since he is sovereign, he is all-knowing, all-powerful and free. There is no rival or competitor, no spirit or thing, that can undetermined his sovereign and loving provision for his creation. His kingdom rules over all (Psalms. 103:19). Christian scholars frown at the process of sperm collection and indicate that sperm used in the process of sperm collection and indicate that the sperm used in the process is usually obtained through masturbation which the church condemns to be immoral. 11 New Testament One of the most challenging problems experienced by married couples is infertility (Thornton, 1986). However, with the help of technology, the healthcare system has discovered and developed ways to help such couples procreate. Artificial insemination is a medical approach implanting a man's sperm into a woman's uterus at a predetermined location and time to increase the likelihood that an egg will become fertilized and later become human (Slick, 2008). Due to the lack of technology back in the day, the Bible did not explicitly discuss anything about artificial insemination (Thornton, 1986). However, the Bible was very clear about procreation. God wants us to procreate (Genesis 1:28). Within the confines of marriage, the Bible celebrates and even encourages conception. God wants married couples to have sex because it unites them as one flesh, and the family is the best setting for rearing children. Verses like Psalm 127:3 and Genesis 9:1 highlight the joy of creating and raising children (Ballard, 2020). It explains how God created relationships and sex because He wants people to have their own families and produce more individuals who reflect His image (Genesis 1:26-28). In the New Testament, the Gospel of Mark 10:13-14 says, “They were bringing children to him so that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant and said to them, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God.” Thus, the passage implies that from beginning to end, the Bible puts a huge value on having, raising, and blessing children. The Bible also explains that sex is not just about procreation (Genesis 2:24). Becoming one flesh does not only mean becoming physically intimate with each other but also implies that two people's hearts and souls can unite in a relationship to the point where they practically become one (Genesis 2:24; Matthew 19:4-6). So in cases where couples have difficulties conceiving or can not reproduce through sex, they can prayerfully consider artificial insemination. There is no passage in the New Testament, or even the Bible in general, where having children is discouraged (Vasser, 2012). Therefore, if artificial insemination increases a couple's possibility of becoming parents despite their infertility, it would seem that a Christian married couple can carefully explore it. There are two types of artificial insemination: artificial insemination by husband (AIH) and artificial insemination by donor (AID) (Thornton, 1986). AIH is a medical process where the sperm of the husband is collected and will then be injected into his wife; whereas AID is the process of taking sperm from a donor and injecting it into the woman's uterus (The Ethics Of Sex, pp 248-249). From these two types of artificial insemination, AID is much 12 more controversial. Artificial insemination by husband (AIH) does not, in any way, violate biblical morality. However, artificial insemination by donor (AID) is debatable because the insertion of sperm from a donor who is not the husband may be perceived as an act of adultery, which is a sin against God and therefore they won’t be able to inherit God’s kingdom. (Deuteronomy 5:18; 1 Corinthians 6:9-10). Nevertheless, christian couples who are having trouble getting pregnant should pray and ask God for guidance and wisdom (James 1:5) as they think through the best possibilities for their family. 13 PART IV: TEACHINGS OF THE CHURCH The Vatican issued a 40-page document titled "Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation" on March 10, 1987 in response to recent advancements in reproductive technologies. The document was against any technological interference with human reproduction. In-vitro fertilization, artificial insemination and embryo transfer, and surrogate motherhood were particularly denounced in the declaration. It also opposed amniocentesis when done to determine whether or not to abort the fetus and experimenting on embryos where such experiments did not directly assist the fetus therapeutically. The Church opposes in vitro fertilization for two distinct reasons. First, according to what the Church teaches, human dignity is best upheld when a child is born as a result of a beautiful sexual union between two individuals. When a baby is produced in a lab, this does not take place. The Catechism states that while artificial insemination and fertilization methods involving exclusively married couples may be less objectionable morally, they are nonetheless wrong. They separate the sexual act from the act of reproduction. The act of giving birth no longer involves two people giving themselves to one another; instead, it places the embryo's life and identity in the hands of medical professionals and biologists, establishing technology's dominance over human origin and destiny. Such a dominance-based relationship runs counter to the equality and dignity that parents and children must share. When procreation is not willed as the fruit of the conjugal act, that is, of the unique act of the spouses' union, procreation is bereft of its proper perfection from a moral perspective. Procreation in accordance with a person's dignity is only made possible by regard for the relationship between the meanings of the conjugal act and respect for the unity of the human being. Second, at conception, human existence begins. The DNA of a human is produced when the sperm fertilizes the egg, according to modern genetics. An individual human identity is created at the time of conception. In-vitro fertilization does not fully respect human life. Many human embryos must be produced for the process to be successful, and the vast majority of these are killed in the process. It is also important to keep in mind that in vitro fertilization is a painful and generally unproductive procedure for women. Additionally, studies show that these methods of conception increase the risk of genetic abnormalities in 14 offspring. The Catholic Church honors family and human life possibly more than any other institution in the modern world. The Church urges infertile couples to still try to start a family. The Church specifically advises infertile couples to explore two possibilities. First off, there are millions of children around the world without a family. Choosing to adopt children is a wonderful act of Christian charity that brings immense joy. However, this does not imply that the Church is opposed to science in its initiatives to assist infertile couples. Research aimed at reducing human sterility is to be encouraged, on the condition that it is placed "at the service of the human person, of his inalienable rights, and his true and integral good according to the design and will of God," as the Catechism affirms. Accordingly, Pope Benedict XVI said: "The Church pays great attention to the suffering of couples with infertility, she cares for them and, precisely because of this, encourages medical research." This does not, however, imply that the Church thinks of those who are conceived in this way as being evil. Even if a person's conception was not necessarily in line with God's plan, the Church holds that every human life is a priceless gift from God. Because of this, the Church affirms the value of every pregnancy, regardless of the method of conception, and is pro-life. The Church opposes the process of in vitro fertilization, however, the Church condemns no one. 15 PART V: PERSONAL CONCLUSION Ambray, Shannen There is a serious dilemma concerning the practice of Artificial Insemination (AI), especially in a Catholic dominated country such as the Philippines. The Catholic Church values human life, and therefore questions artificial insemination as a means for procreation. However, to many hopeful parents, artificial insemination is viewed as an opportunity, and another option aside from adoption, to conceive their own children. Back in the day, infertility used to be enough ground to subject a person to public shame. People who suffer from infertility resort to their religious beliefs and seek divine intervention through offerings to their revered Gods to aid them in procreation. With the technological advancements we have today, several methods of artificial conception are readily available in different countries. Despite the concerns surrounding artificial insemination, the Church still values life above all else, regardless of the method of conception. There is no right nor wrong way, there is only the matter of being responsible parents in taking care of the gift of life. I am for artificial insemination, as long as it is done in a morally acceptable manner, not inflicting harm to the patient and children. Clarito, Carla Peit Although the Bible did not explicitly talk about artificial insemination, as it was nonexistent back in the day, I believe it is a viable way for married couples to have children and grow their own families. With the technology that we have today, infertile couples have the opportunity to procreate. Some may think artificial insemination is a sinful act as it can be perceived as going against God's plan for the couple, but as for me, when we have the chance to create a new life and build our own family, we grab it. As long as the parents are ready and committed to raising a child, they should not be deprived of the opportunity to have one. God wants us to procreate. In fact, there is no passage in the Bible that discourages having children. God wants us to produce more people who reflect his image. According to the passages, he wants us to be fruitful and multiply, and I believe that the children are the fruit that makes this world a better place. I understand that some types of artificial insemination do not agree with what the Bible says, but I believe it is a matter of personal conscience between 16 a husband and wife. As long as it doesn't compromise the marital ties between a man and woman and the child's welfare, one's decision to adopt a kid, live without one, or employ technology would be their own. I am all for artificial insemination as long as it won't cause the child harm physically, mentally, and emotionally. Dimaren, Yena As a citizen of the 24th century, I can't deny that technology has greatly benefited everyone in completing tasks and work. While modern technology has brought new knowledge and experience, it is understandable that there are concerns about ethical standards and other problems that need to be addressed in this pressing time along with this advancement. Although technology has offered us comfort and ease, I am mindful that we must still be able to live up to our values and beliefs. As a student of a catholic school that promotes social peace and conformity to the church rules, I realize that conducting this kind of research is helpful in terms of discovering information and adding to the body of knowledge about different views and opinions in regards with artificial insemination. By conducting this study, I was able to reflect on how I should use the technology advancement into a good use and not to take this gift for granted. I realized that the most effective way to use technology is to be aware of its limitations. This research has made me understand that while artificial insemination might help couples who are having trouble getting pregnant, the negative effects of making it legal outweigh those advantages. Also, I have given it a thought that if a couple truly wants to have a child, they can opt to adopt. They will not only be able to fill the gap of being a parent but also help children who need a family and a home. Narciso, Danniela Grace A Christian must be aware of the societal issues raised by and resulting from artificial insemination. Legal issues and marital issues are two examples of these concerns. A Christian must also take into account biblical solutions to ethical questions. The biblical responses to the moral issues brought up by artificial insemination take into consideration the biblical perspective on stewardship, motherhood, sexual relations, honesty, and living by faith. The main driving force behind the creation of the technologies has been the various types of human infertility. The successful treatment of infertility has been the main objective of modern reproductive technology. It is anticipated that once this objective is accomplished, the 17 negative effects of infertility on childless couples' life will likewise decrease. The reasons for infertility will be the primary emphasis for the time being in order to better understand the many reproductive technologies created to address it, particularly in artificial insemination. The most general ethical rationale for the creation and application of reproductive technologies has previously been identified, it is important to note. Artificial insemination is slowly progressing as modern technologies are used in our generation today. The application of this knowledge in the efficient ordering and development of the earth and its resources, for the greater good of all humanity's population (including such fields of human service as engineering, agriculture, medicine, and a host of other practical technologies) is known as technology. This rule embraces all productive human activities, so, it is appropriate for man to exercise technology. The intention of the creation of artificial insemination was good and to help couples with reproduction problems, but it was still immoral for it is against the natural and God’s law. Is it appropriate for humans to "play God," according to some who reject artificial insemination. The implication of this statement is that "the natural order of creation gives to us the will of God for that creation and that we claim the authority which belongs to God alone when we interfere with, attempt to change, or propose to augment that creation." This approach has a problem since it ignores both the consequences of sin on the "natural" world and man's obligations to God. Lamata, Estela Marie Today, many infertile couples turn to artificial insemination as a way of conceiving a child. The Roman Catholic Church is against artificial insemination because it separates the marital sex's procreative objective from the goal of bringing married couples together. The Bible never discourages people from having children; rather, it always regards pregnancy and childbirth positively. I believe that IVF is not immoral, provided that there is mutual consent between the married couple, and precaution is taken to prevent the intentional destruction of embryos. When all of these factors are taken into account, in-vitro fertilization appears to be a good option for married couples. I believe that undergoing artificial insemination does not go against God’s plans. God is in complete control of every condition and situation. If being pregnant is part of God's plan for a woman, then she will do so. No matter what a married couple does, she won't get pregnant if it's not God's will. I do, however, think that before considering artificial insemination, couples should consider adoption. There are millions of 18 orphans and abandoned children worldwide. In my opinion, having a child through adoption would be just as fulfilling and joyful as having one through artificial insemination. Radzak, Walid Nowadays, artificial insemination is a common method used by infertile couples to have a child. The Roman Catholic Church is against artificial insemination because it separates the purpose of marriage—to have children—from the purpose of procreation. The Bible never advises against having children; rather, it always has a positive attitude of pregnancy and delivery.I cannot dispute the fact that technology has made it much easier for everyone to do duties and work. It is understandable that there are concerns about ethical standards and other issues that need to be handled in this urgent moment along with this advancement, even though contemporary technology has provided fresh knowledge and expertise. Despite the ease and comfort that technology has brought us, I am aware that we must still be able to uphold our values and ideals. In addition to people, livestock, wild animals, and companion animals can all benefit from artificial insemination. As long as we use artificial insemination for something that is meaningful, I don't think it's a major issue in modern society. Sablay, Eunice Artificial Insemination has become a groundbreaking method that offers a lot of advantages. The modern world gives hope to those couples who want to have a baby but are unable to do so due to a variety of conditions including several reproductive abnormalities or diseases. This paper has a lot of information regarding the legal and ethical issues of artificial insemination. As such, some people oppose and some people agree with this kind of procedure. We have a lot of opinions regarding this matter, but as we dig deeper into the true importance of this procedure, we will be able to appreciate the beauty and the miracle that technology has offered. Artificial insemination has a lot of benefits, not just for humans but also used in livestock, wild animals, and companion animals. In my opinion, artificial insemination is not a big problem these days as long as we use it for our own good and desire. Sumbiling, Khate Life is a precious gift from God and for most people, the moment we have received another life to be with us, it is incomparable. We are very blessed to have parents that are able to conceive us and bear us until we were born up until now. However, not all people are 19 capable to do it for being infertile, single, or homosexual. That is why with the help of science and research in our generation, we are able to make the impossible possible by bringing artificial insemination to help these people achieve the happiness from a child they are longing for. Life is truly amazing. Others might not have the opportunity to live in this world, but thanks to new technology, they now have the possibility to do so and raise their own families. Who am I to stand in their way of a happy life? The family who will have successful AI is exceedingly fortunate to have been given the chance to make their hopes and ambitions come true. That also applies to people who decide to adopt because doing so builds a family that will care for one another until they are old. It is only proper to respect our ideals and ideas, no matter what they may be. Yana, Aleya Bernadeene The emotional aspect inherent in morality explains why moral controversies are frequently so heatedly debated and why they typically involve radical disagreements, making peaceful dialogue impossible. However, I believe that regardless of how strong one's emotions may be, they can never be considered "moral" unless they are supported by compelling arguments. There is a clear distinction between in vivo and in vitro fertilization, as the latter involves the creation of embryos outside the woman's body, the majority of which will never be reimplanted. Thus, while in vivo artificial fertilization can only be criticized on the basis of the inseparability principle, in vitro fertilization raises more serious moral concerns because it necessitates the destruction of numerous early embryos. In this sense, many authors argue that apart from a negative evaluation of the practice itself, based on the inseparability principle, it is the means used to achieve the end (the birth of a child) that is morally wrong in the case of in vitro fertilization, because it requires the destruction of numerous early embryos. Given that an accepted moral principle affirms the equality of all human beings and that early embryos are human beings, it is morally wrong to permit any loss or destruction of human embryos; consequently, many authors argue that in vitro fertilization is morally wrong because the means it requires is morally unacceptable. Therefore, morality is based on an individualistic perspective, however, it is standardized by law, religion and the like. This was an overall fun topic to tackle. 20 Macarona, Melaika Dorothy Learning our topic, artificial insemination, provides us with knowledge on how the church views this as Christians with the underlying biblical guidelines. There are exemptions and teaching that the church provides for Christian planning to have artificial insemination that will guide them to the right path following the biblical teaching. I somehow realized how blessed those people are who are capable of conceiving a child. But, as technologies are opening doors to those people with infertility problems, it gives hope to them to have their own. As the Church is not completely against this kind of scientific method, for me, there is nothing wrong with having this kind of method. At the end of the day, it all boils down to how we value our faith. Many Christians deprived of having a child keep their faith, asking someday to have one. And if that someday means through artificial methods, for me, there is nothing wrong as long as they can fulfill their role as parents, provide for their needs, and love their child unconditionally. 21 PART VI: CONCLUSION Many couples around the globe struggle with infertility, or the inability to conceive a child. Over the years, there have been many beliefs or practices as to how couples address this problem, especially during early Christianity, where infertility is perceived as shameful and is often a reasonable ground for divorce between couples. Now, as we are facing the age of modernization and advanced technologies, the practice of artificial methods of procreation is at its peak, and is widely accepted. However, the church opposes the acts of artificial insemination, as it promotes the practice of reproduction without the act of unity. Sexual union between two individuals, such as married couples, is the natural way of bringing forth new life into the world. The act of giving birth or creating new life must involve the willingness of both parties to give themselves to one another, and to come together as one through sexual reproduction. Apart from that, the process of artificial insemination requires medical assistance, wherein the embryo must be produced for it to be successful. In the perspective of the church, this takes away the respect for human life. The church says from the time the ovum is fertilized, a separate life has begun that has its own identity. Scientific and other procedures often performed on lives begun in-vitro, it violate the respect and physical and spiritual reverence owed to these lives, and this process of initiating new human life is a rebellion of the dignity and unity of marriage and of the integrity of natural and necessary parental relationships with children as they come into this world. In cases of infertility, the church urges couples to be open to other possibilities, such as adoption. However, the church is not entirely against scientific methods, as long as it is for the service of the human person. Above all else, the Church values human life regardless of the method of conception. 22 PART VII: REFERENCES Denova, R. (2018, March 15). Early Christianity. Retrieved November 20, 2022, from https://www.worldhistory.org/article/1205/early-christianity/ Guttmatcher, A. F. (1969). Artificial Insemination. Retrieved November 20, 2021, from https://via.library.depaul.edu/law-review/vol18/iss2/14/?utm_source=via.library.depau l.edu/law-review/vol18/iss2/14 The History of Christianity from Its Emergence in the First Century CE. (2020, March 15). Retrieved November 20, 2022, from https://brewminate.com/the-history-of-christianity-from-its-emergence-in-the-first-ce ntury-ce/ King, A. (2022, June 30). Family Planning in Greco-Roman Antiquity. Retrieved November 20, 2022, from https://www.worldhistory.org/article/2024/family-planning-in-greco-roman-antiquity/ Reproduction, from Hippocrates to IVF. (2018, December 17). Retrieved November 20, 2022, from https://www.cam.ac.uk/reproduction Sallam, H. N., & Sallam, N. H. (2016, March 28). Religious aspects of assisted reproduction. Retrieved November 20, 2022, from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5096425/ Daar, J. (2017). The Reproductive Revolution. London, England: Yale University Press. Retrieved November 21, 2022, from https://academic.oup.com/yale-scholarship-online/book/35766/chapter-abstract/30764 4376?redirectedFrom=fulltext&login=false 23 VetFolio. (2011). Retrieved November 21, 2022, from Vetfolio.com website: https://www.vetfolio.com/learn/article/artificial-insemination-and-embryo-transfer-inmares Ballard, J. (2021, November 2). If you've wondered what the Bible really says about sex, we've got your answers. Woman's Day. 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