From Humanae Vitae to Donum Vitae: symmetry and consistency in Catholic biomedical teaching.
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Donum Vitae argues that, by failing to respect the connection between the conjugal act and procreation, in vitro fertilization-even in the homologous or "simple case", where both gametes come from a married couple and the resulting embryo is transferred to the wife-shows itself to be morally unacceptable. On the other hand, the document refers approvingly to other technological interventions which "facilitate" or "assist" the conjugal act in achieving its objective. Although none of the latter interventions are mentioned by name, the recently developed gamete intrafallopian transfer (GIFT) and certain associated techniques have found favor with many orthodox Roman Catholic thinkers, as well with some church authorities. The present article explores this situation in the Catholic moral tradition, and offers reasons for believing that, given relevantly similar conditions, if GIFT is morally acceptable so also is homologous IVF-ET.
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The Instruction reminds us that reproductive medicine has become part of our social reality and as such justifies the intervention of public authorities. The Instruction suggests relevant principles which should guide appropriate legislation. This essay analyzes how far the French government has taken these fundamental principles into account.
In the introduction the author describes how moral judgements are being formed in the pluralistic structures of today's societies. Moral relativism and subjectivism are the wide spread consequences of empirical anthropological theories. In this situation the necessity of an objective and normative moral theory (Christian natural law theory) is being stressed. Neither biology nor medicine can pronounce final judgements on the value of human life. The arguments in favour of cryoconservation (medical progress, parents wish to have children, cost-reduction) are outweighed by those arguments which maintain that man cannot dispose of human life through the manipulation of the progenitive act outside marriage and of the juman act of procreation. There are also the risks and the endangering of the human value of the embryo, up to prolicide which is considered to be permissible in some cases, on these moral grounds the author objects to the cryoconservation of embryos as does the relevant instruction of the papal magisterium of the Roman Catholic Church (Donum vitae 1987). He does not, however, take a final stance on how the subjective decision of the physician is to be judged in the individual case.
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