Bioethics

“For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made.” — Psalm 139:13–14

Bioethics — from the Greek bios (βίος) — “life” — and ēthikos (ἠθικός) — “moral character” — addresses the moral questions that arise at the intersection of biology, medicine, and technology. As human capabilities in these fields advance, the Church is called to bring the wisdom of Scripture, the light of natural law, and the guidance of the Holy Spirit to bear on questions of life and death that previous generations never faced.

The Sanctity of Human Life

The foundation of all Christian bioethics is the sanctity of human life. Every human being is created in the image of God — tselem Elohim (צֶלֶם אֱלֹהִים) (Genesis 1:27) — and possesses inherent, inviolable dignity. This dignity does not depend on age, ability, productivity, or social utility. It belongs to every person from conception to natural death, simply because they are human and bear the Creator’s image.

The Noahic covenant established the sanctity of life as a universal moral principle: “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Genesis 9:6). The Sixth Commandment — “You shall not murder” — lo tirtsach (לֹא תִרְצָח) (Exodus 20:13) — protects innocent human life as sacred. Jesus deepened this commandment to encompass not only the act of killing but the anger and contempt that devalue persons made in God’s image (Matthew 5:21–22).

Beginning of Life

The Unborn

Scripture consistently treats the unborn child as a person, known and valued by God:

• “Before I formed you in the womb I knew you, and before you were born I consecrated you” (Jeremiah 1:5)
• “For you formed my inward parts; you knitted me together in my mother’s womb” (Psalm 139:13)
• John the Baptist leaped in Elizabeth’s womb at the presence of the unborn Jesus (Luke 1:41–44)
• The Greek word brephos (βρέφος) is used for both the unborn John (Luke 1:41) and the newborn Jesus (Luke 2:12), making no distinction between prenatal and postnatal life.

The historic Christian consensus across Catholic, Orthodox, and Protestant traditions has been that abortion — the deliberate taking of an unborn human life — is a grave moral evil. The Didache (c. 70–100 AD), one of the earliest post-apostolic documents, explicitly prohibited abortion: “You shall not murder a child by abortion nor kill that which is born.” This consensus has been upheld through the centuries by figures as diverse as Tertullian, Basil of Caesarea, Augustine, Aquinas, Luther, Calvin, and Wesley.

Christians also recognize the anguish that often surrounds the circumstances of unintended pregnancy, and the Church is called to respond with both truth and compassion — opposing the destruction of innocent life while supporting mothers in crisis with practical care, adoption resources, and the love of the community.

Reproductive Technologies

Modern reproductive technologies — including in vitro fertilization (IVF), surrogacy, and genetic screening — raise complex questions:

• IVF typically involves the creation of multiple embryos, many of which are discarded or frozen indefinitely. If human life begins at conception, the destruction of embryos raises serious moral concerns. Some Christians accept IVF with the stipulation that all embryos are implanted or preserved; others reject it as fundamentally incompatible with the dignity of human life.
• Genetic screening can detect conditions in utero, but it is often used to select against embryos or fetuses with disabilities — raising profound questions about which lives are deemed “worth living” and the dignity of persons with disabilities.

End of Life

Euthanasia and Assisted Suicide

Euthanasia — from the Greek eu (εὖ) — “good” — and thanatos (θάνατος) — “death” — is the deliberate ending of a person’s life to relieve suffering. Active euthanasia (administering a lethal substance) and physician-assisted suicide (providing the means for self-administration) are opposed by the historic Christian tradition on the grounds that human life belongs to God, not to the individual or to the state. “The LORD gives, and the LORD takes away” (Job 1:21). Only God has sovereignty over the timing of death.

At the same time, Christians distinguish between killing and allowing to die. There is no obligation to pursue every possible medical intervention when death is imminent and treatment is futile or excessively burdensome. The withdrawal of extraordinary measures, the provision of palliative care, and the acceptance of natural death are morally legitimate and may be acts of genuine compassion. The goal is neither to hasten death nor to prolong dying, but to honor the dignity of the person through comfort, presence, and prayer.

Care for the Dying

The Christian tradition of care for the dying — ars moriendi, “the art of dying” — has deep historical roots. The medieval Church developed a rich tradition of spiritual preparation for death, including confession, anointing of the sick (James 5:14–15), and commendation of the soul to God. Modern hospice care, founded by the Anglican Christian Cicely Saunders, is a direct outgrowth of the Christian conviction that every person deserves to die with dignity, comfort, and spiritual care.

Other Bioethical Questions

Organ Donation and Transplantation

Most Christian traditions support organ donation as a generous act of love — the gift of life from the dead to the living — consistent with the command to love one’s neighbor (Leviticus 19:18; John 15:13). The Catholic Church, Orthodox churches, and most Protestant bodies affirm organ donation as a morally praiseworthy choice, provided it is freely given and does not directly cause the donor’s death.

Stem Cell Research

Embryonic stem cell research, which requires the destruction of human embryos, raises the same moral concerns as the destruction of embryos in IVF. Adult stem cell research, which does not destroy embryos, is widely regarded as morally unproblematic and has shown significant medical promise.

Genetic Engineering

Emerging technologies such as CRISPR gene editing raise new questions about the limits of human intervention in the created order. Therapeutic genetic modification — correcting genetic diseases — may be consistent with the mandate to heal and serve. Enhancement beyond therapy — engineering traits for performance or cosmetic purposes — raises deeper concerns about the commodification of human life and the hubristic desire to remake humanity in our own image rather than God’s.

The Christian Posture

In all bioethical questions, the Christian posture is one of humble reverence before the Creator, compassion for the suffering, and commitment to the truth. Human life is sacred because God made it so. Human suffering is real and must be met with the full resources of medical science, pastoral care, and Christian community. And the Church is called to speak with both clarity and tenderness — defending the vulnerable, comforting the afflicted, and witnessing to a God who numbers the hairs on every head and knows every person by name.

“Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows.” — Matthew 10:29–31