Month: June 2018

The first two chapters of Genesis have sparked much conversation and debate among different religions since their creation. While these chapters tell a cosmology of how God created the universe, they also introduce ideas of kinship, marriage, and reproduction. When these same ideas are applied to analyzing and understanding the place of medical technologies in today’s society, different religions take different stances on the issue, only contributing to the larger conversation about such biblical interpretations. Through Genesis, I will explore the beliefs and moral values of Jewish and Christian faith with respect to reproduction and more specifically, in vitro fertilization.

Speech plays an important role when reading and interpreting the chapters of Genesis. Although the Jewish and Christian communities use the same lines from the biblical text, their interpretations sharply contrast one another. In line 28, Genesis reads, “God blessed [male and female] and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it” (Gen. 1:28). It is clear that the text supports God’s idea that humankind should reproduce. The Christian community interprets this textual line as God encouraging mankind to reproduce, and to do so in a fashion that respects the child, treating the child as a blessing or “gift” (Vitae 147). The Catholic church views the reproduction and creation of children as God’s gift to man, something to be treasured and enjoyed if it is God’s plan for a woman to bear that child. By contrast, the Jewish faith subscribes more to the idea that it is a woman’s moral right, and perhaps even obligation, to follow God’s words in Genesis line 28 to “be fruitful” and reproduce.  

These two interpretations of a single line in the Old Testament have served as the foundation for the vastly different beliefs regarding assisted reproductive technologies in both Christian and Jewish moral values and laws. Donum Vitae’s “Instruction for Human Life in its Origin and on the Dignity of Reproduction” presents an official position, speaking on behalf of the Catholic church; he ultimately argues that the Church does not permit any form of assisted reproductive technology apart from homologous IVF, or IVF taking place between that of a married man and woman. The Catholic church’s beliefs regarding IVF closely align with its interpretations of the first two chapters of Genesis. The Church believes anything “unnatural” (such as IVF, or more specifically heterologous artificial fertilization ) “violates the rights of the child; it deprives him of his filial relationship with his parental origins and can hinder the maturing of his personal identity” (Vitae 159). The Church also deeply subscribes to the investment and sacred bond that forms between man and woman through marriage, a belief that most likely stems from a second chapter in Genesis where “God made a woman from [man’s] rib” (Gen. 2:23). This coveted bond between man and woman further illustrates the reasoning behind the lack of support the Catholic church expresses toward any assisting reproductive technology that may comprise such a sacred bond. 

In sharp contrast, Susan Kahn takes an enthnographic approach to the very same subject regarding in vitro fertilization. Kahn presents a reflective and comprehensive look at women’s experience with IVF in Israel, especially in Jerusalem, the Holy city. With the presentation of a myriad of stories from women and their medical and social experience with IVF in Israel, it becomes increasingly clear that the Jewish community views reproduction as an integral fabric to its society. Kahn notes that the Israeli government plays an extremely unique role in the lives of potential mothers– there is no separation of Church and state. The Israeli state encourages women to partake in the unlimited and subsidized IVF offerings, especially if they are left with no other option for reproduction. Providing these reproductive technologies consequently contributes to removing the stigma of such practices and alleviates the pressure of having a nuclear family (unlike the Catholic church that seeks to preserve the foundation and values of the nuclear family). Because Jewish faith believes that chapter one in Genesis makes it clear that God commands His people to reproduce, this support for reproductive practices despite marital status is found throughout Israel.

Although the first two chapters of Genesis ostensibly seem to describe the creation of the universe, earth, and beings that walk among it, these chapters have paved the way for many different religious interpretations and understandings. Most importantly, it is crucial to understand the different beliefs and moral stances various religions take on these biblical chapters in order to gain better insight into their views of modern medical technological advances.

Book of Genesis, chapters 1-2 <www.webpages.uidaho.edu/PDF/166/20Genesis.pdf)>.

Donum Vitae In Shanon, Thomas A. and Lisa Sowle Cahill, Religion and Artificial Reproduction: An Inquiry into the Vatican “Instruction on Respect for Human Life in its Origin and on the Dignity of Reproduction.” (Crossroad, 1988).

Susan Martha Kahn, Reproducing Jews: A Cultural Account of Assisted Conception in Israel (Duke University Press, 2000).

In the first two chapters of Genesis, God puts the world in motion. In verse (1:22) God tells the creatures to “be fruitful and multiply”. The way he says this is still open to debate today – Is this a command? A request? A blessing? And how do these all differ? This sets the natural world in motion in accordance to natural law. What this tells up about reproduction and kinship is that the cultural pattern provided is one that men and women are mode to procreate and populate the earth, not only humans but all of animal kind.

When comparing the Jewish and Christian uses of genesis Professor Seeman’s article is very helpful. Historically, the central idea of childbearing in Jewish faith is that becoming married and given children is a command. It is expected. Like we talked about in class on Tuesday, Hebrew has command forms of verbs, and this is how it is understood. It is a command to “be fruitful and multiply”. In the Christian faith being married and bearing children is considered a blessing, not a command. Most languages that have practicing Christians do not have this command form of verbs and interpret the verse “be fruitful and multiply” as a request of sorts, and not a command. The Bible can be subjective at times and open for interoperation. This open interpretation leads to another interesting point of “dominion”. While all humans have this authority over other forms of life, there is bound to be different sects and subsections among these humans leaving to more and more divisions.

An ethnographic approach, as seen in Kahn’s work explores how religion plays driving forces in both cultural and even political sectors. Many things can be learned by reading text, but what is more important is how these texts, ideas, and concepts and integrated into daily life. The general gist of this this post is the open interpretation of texts. While everyone has different thoughts, it’s not expected for people to understand passages in the same way. That is why Kahn’s work sheds such an important light on how these interoperations are put into practice.

Book of Genesis, chapters 1-2

Susan Martha Kahn, Reproducing Jews: A Cultural Account of Assisted Conception in Israel(Duke University Press, 2000).

Don Seeman, “Ethnography, Exegesis and Jewish Ethical Reflection: The New Reproductive Technologies in Israel.” In Daphna Birenbaum-Carmeli and Yoram S. Carmeli editors, Kin, Gene, Community: Reproductive Technologies Among Jewish Israelis(Berghahn Books, 2010), pp. 340-362.

In the first two chapters of Genesis, God puts the world in motion. In verse (1:22) God tells the creatures to “be fruitful and multiply”. The way he says this is still open to debate today – Is this a command? A request? A blessing? And how do these all differ? This sets the natural world in motion in accordance to natural law. What this tells up about reproduction and kinship is that the cultural pattern provided is one that men and women are mode to procreate and populate the earth, not only humans but all of animal kind.

When comparing the Jewish and Christian uses of genesis Professor Seeman’s article is very helpful. Historically, the central idea of childbearing in Jewish faith is that becoming married and given children is a command. It is expected. Like we talked about in class on Tuesday, Hebrew has command forms of verbs, and this is how it is understood. It is a command to “be fruitful and multiply”. In the Christian faith being married and bearing children is considered a blessing, not a command. Most languages that have practicing Christians do not have this command form of verbs and interpret the verse “be fruitful and multiply” as a request of sorts, and not a command. The Bible can be subjective at times and open for interoperation. This open interpretation leads to another interesting point of “dominion”. While all humans have this authority over other forms of life, there is bound to be different sects and subsections among these humans leaving to more and more divisions.

An ethnographic approach, as seen in Kahn’s work explores how religion plays driving forces in both cultural and even political sectors. Many things can be learned by reading text, but what is more important is how these texts, ideas, and concepts and integrated into daily life. The general gist of this this post is the open interpretation of texts. While everyone has different thoughts, it’s not expected for people to understand passages in the same way. That is why Kahn’s work sheds such an important light on how these interoperations are put into practice.

 

 Book of Genesis, chapters 1-2

Susan Martha Kahn, Reproducing Jews: A Cultural Account of Assisted Conception in Israel(Duke University Press, 2000).

 

Don Seeman, “Ethnography, Exegesis and Jewish Ethical Reflection: The New Reproductive Technologies in Israel.” In Daphna Birenbaum-Carmeli and Yoram S. Carmeli editors, Kin, Gene, Community: Reproductive Technologies Among Jewish Israelis(Berghahn Books, 2010), pp. 340-362.