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“The fact that theological guidance on this is all over the map suggests that in a lot of our churches and seminaries, we’re not doing a lot of thinking about some of these issues in bioethics,” he said. Seminaries and churches have a lot of catching up to do when it comes to educating pastors and congregants about these complex issues, said Scott Rae, professor of Philosophy and Christian Ethics at Biola University and co-author of the book, Outside the Womb: Moral Guidance for Assisted Reproduction. Pro-life groups object to gestational surrogacy because it depends on in vitro fertilization which can create a large number of unused embryos, and Catholic groups say the practice “ treats children as commoditiesto be manufactured, bought and sold.” Some criticism of commercial surrogacy comes from feminist groups concernedabout the potential exploitation of women, but most of it comes from a faith-based perspective.
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But this number is almost four-fold what it was in 2004. through this process, according to the American Society for Reproductive Medicine. The number of couples or individuals who use surrogacy to grow their families is small, but growing.In 2017, the last year for which this data is available, 3,678 babies were born in the U.S. states favorable to commercial surrogacy, like California, are global destinations for people who want to have a child through surrogacy, as the practice is illegal in most European countries. If the law passes in New York, two more states - Michigan and Louisiana - will be the only ones with laws that either ban commercial surrogacy outrightor consider surrogate contracts unenforceable. See Also Nebraska high school track and field leaders Faith and Good Works The Stampede North: The Alaska Gold Rushes, 1897-1904 (U.S. They include requiring mental health screening for prospective surrogates and automatically listing the intended parents on the child’s birth certificate. And progressive laws like the one passed in Oklahoma have specific protections for each party in the surrogacy arrangement to make a potentially fraught experience one that’s safer for all parties. Oklahoma became the 11th stateto explicitly legalize commercial surrogacylast week with regulations and protections for both intended parents and prospective surrogates, while New York’s legislature is working through the final details of a similar bill that has the supportof the governor.Īdvocates for gestational surrogacy say that it’s crucial for helping couples who are infertile or gay conceive a child that is genetically related to at least one parent. As opposed to traditional surrogacy, in which the surrogate is also the genetic parent, gestational surrogacy involves creating an embryo in a lab and transferring it to a different woman to gestate for the intended parents. Gestational surrogacy, which is the dominant form of surrogacy practiced today, dates back to 1985. Surrogacy laws met with criticism from feminists and Christians In her work with a surrogacy agency, she had begun to wonder if she had it in her to actually carry a pregnancy for another family - and if doing so would be a sin.īut as more states pass laws to legalize commercial gestational surrogacy, which involves paying the surrogate a fee for the pregnancy on top of reimbursing her for medical and living expenses, voices from across the Christian spectrum are speaking out both for and against the practice and exposing a theological rift not just about surrogacy, but about all reproductive technologies available today. Drane had donated a kidney to a cousin when she was 23, as well as six rounds of egg retrievals to infertile couples before she became more serious about her faith. “The only reason that she didn’t was that she ended up having to have a hysterectomy.”Įloise Drane, a 44-year-old mother of five in Atlanta, Ga., approached the pastor of her nondenominational Christian church with a similar question in 2007. “She really believed in what I was doing,” said Checolinksi. So in 2016, she approached her pastor’s wife about the situation and was surprised to learn that the pastor’s wife had also offered to be a surrogate to help another infertile friend. Checolinksi wanted to help support her in any way possible, and began to consider the possibility that she should offer to be a gestational surrogate for her friend.īut Checolinksi, who describes herself as “born again” Christian and attended a Pentecostal church in Fond du Lac, Wis., at the time, wanted to know if her faith had anything to say about the idea. Rachel Checolinksi, a 34-year-old mother of three, had watched for years as her best friend suffered through years of infertility treatments and what would eventually be six miscarriages.