Religious Community Must Debate Morality of Surrogacy, Author Argues
A writer argues that while surrogacy is often viewed as an act of kindness to help infertile couples, the good intentions do not resolve significant moral questions surrounding the practice. These questions include the identity of the mother, the implications of giving up a child, the determination of lineage, and the impact on family values. The author notes a rise in surrogacy cases, particularly within the religious community, yet observes a lack of public discussion, leading to a perception of consensus that overlooks the ethical concerns.
The article delves into the concept of "kindness" (chesed), explaining that the term can have negative connotations when it involves transgressing boundaries, citing a biblical example of incest described as "chesed." The author asserts that while surrogacy aims to do good, this intention does not negate the moral problems, making a discussion necessary.
Key moral issues identified include the act of a mother giving up her child, the child's lineage and identity, and pregnancy outside of marriage. The author favors the view that the birth mother is the true mother, thus making surrogacy an act of a mother intentionally giving up her child, a denial of maternal responsibility. The piece also criticizes the methodological inconsistency in religious discourse that simultaneously permits surrogacy and egg donation while grappling with the definition of motherhood, suggesting the practical decision often defaults to the rearing parents regardless of genetics.
Furthermore, the article highlights the confusion surrounding lineage and identity, calling it a disruption of a fundamental component of a child's identity. It also raises concerns about pregnancy outside of one's own marital relationship, viewing it as a moral corruption and a blow to family values and the sanctity of marriage, with potential halachic issues like "eshet ish" (a married woman) and mamzerut (illegitimacy) in some cases.
In conclusion, the author reiterates the desire to help infertile individuals but questions whether carrying a child from a third party constitutes positive assistance or, as the author believes, brings a child into the world outside the family framework, thereby harming family values.
