Artificial insemination is a medical procedure in which sperm is artificially inserted into a woman’s uterus or cervix with the intent to achieve pregnancy. This procedure allows couples struggling with infertility to conceive a child. The biblical stance on artificial insemination is complex, as the Bible does not directly address this modern technology. However, by examining relevant biblical principles regarding procreation, marriage, and the sanctity of life, we can develop a thoughtful Christian perspective.
Old Testament Principles
In the Old Testament, barrenness was seen as a curse and disgrace (Genesis 30:23, 1 Samuel 1:6-7). Bearing children was understood as a blessing from God, and in the Jewish culture, it established a woman’s worth and purpose. There are several examples in the Old Testament of women unable to have children who resorted to extreme measures in attempt to conceive. For example, Sarah gave her servant Hagar to Abraham in hopes he could bear a child through her (Genesis 16:1-4). Rachel and Leah competed through offering their servants to Jacob to conceive on their behalf (Genesis 30:1-13). This demonstrates the strong cultural desire to have children that caused women to compromise their marriage beds to attain offspring. While these actions went outside of God’s design for marriage, they illustrate the importance of procreation in ancient Jewish culture and the despair of barrenness.
The Old Testament also establishes that children are a blessing from God (Psalm 127:3-5). God opens and closes the womb, and the ability to conceive is by His grace. The examples of Abraham and Sarah (Genesis 21:1-3), Hannah (1 Samuel 1:9-20), and Elizabeth (Luke 1:5-25) demonstrate God’s sovereignty over childbirth. These principles lay a foundation for understanding procreation from a biblical perspective.
New Testament Principles
In the New Testament, procreation takes on less prominence than in the Old Testament. The birth of Jesus Christ, born of a virgin, showed that spiritual offspring mattered more than physical descendants (John 1:12-13). Followers of Christ are born again into his spiritual family. The New Testament writers also recognized singleness and celibacy as honorable callings (1 Corinthians 7:7-9). Unlike the Old Testament focus on reproducing physical descendants, the New Testament elevates spiritual reproduction.
Jesus affirmed the Genesis creation model equating marriage between a man and woman (Matthew 19:4-6). The marital union becomes “one flesh,” a mysterious spiritual bond that transcends the physical. Sexual intimacy is reserved for this sacred union between husband and wife. Children naturally result from the one flesh union, inheriting original sin from their parents. Therefore, each child conceived through marital intimacy reflects God’s image while inheriting the fallen nature (Psalm 51:5).
These principles establish marriage between a man and a woman as the only God-ordained context for procreation. Children conceived through the marriage bed reflect the mysterious one flesh union. While the New Testament does not forbid procreation outside of marriage, it upholds the Genesis model as the ideal.
Applying Biblical Principles to Artificial Insemination
When applying biblical principles to artificial insemination, several considerations emerge. First, the Bible supports the desire of married couples to have children. The pain of infertility is real, and the longing to conceive good. Scripture shows God’s mercy in opening wombs, and his care for those bearing the pain of barrenness (Genesis 25:21, 1 Samuel 1:10-18). The development of ethical medical technologies to aid procreation can be viewed as a blessing from God.
At the same time, the manner of achieving pregnancy matters. Children conceived via marital intimacy inherit spiritual brokenness from their parents (Psalm 51:5). As the one flesh union goes beyond the physical, a child conceived through artificial insemination from an anonymous donor or surrogate mother would not carry this spiritual imprint. The medicalization of conception and gestation also commodifies human reproduction in ways that can devalue the sanctity of life.
Artificial reproductive technologies introduce moral complexities. A married couple using artificial insemination with the husband’s sperm to achieve pregnancy upholds the spirit of biblical marriage and procreation. But conception achieved through donor sperm, donor eggs, surrogacy, or any combination thereof can violate scriptural principles. In particular, the use of donor sperm introduces a third party into the one flesh union, trespassing on the marriage bed. Ethical questions arise about telling the child their origins and the complication of unknown half-siblings conceived using the same donor.
The disposition of unused embryos after in vitro fertilization (IVF) also poses moral dilemmas. Some Christians argue the embryos should be recognized as persons and implanted to avoid destruction. Others see this as impractical when dozens of embryos may result. If viewed as human life, however, allowing their demise conflicts with scriptural commands to protect the vulnerable.
Single or same-sex couples using artificial insemination further distances conception from God’s design. Without a spouse of the opposite sex, achieving pregnancy already defies biblical marriage. Adding reproductive technologies outside a one flesh union even further complicates the moral landscape. Christians cautious of “playing God” may oppose introducing third parties and laboratory conception.
In conclusion, while the Bible lacks direct teaching about artificial insemination, some guiding principles emerge. First, God desires for married couples to experience the joy of children. Infertility brings genuine suffering, and ethical medical means to alleviate barrenness can be viewed as a blessing. However, the manner of conception matters greatly. A married couple using the husband’s sperm upholds biblical ideals, while introducing third party reproduction does not. Christians wishing to honor God’s design for marriage and procreation should thoughtfully consider if certain applications of artificial reproductive technologies undermine or support God’s purposes for human intimacy and childbearing.