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Stand up for those without a voice. Opting out of organ donation. Skip to content. Read more at www. Yet the fact remains: 29 human embryos were sacrificed to save Molly. Now nobody would ever wish to be where the Nashes were with their daughter Molly; suffering with a child who suffers from a fatal condition such as Fanconi Anemia.
Moreover, we cannot scrutinize the level of knowledge or measure of culpability of other people in doing the things they do.
But, we can and must make judgments about the objective morality of certain kinds of actions and condemn those actions that are objectively wrong. We unblinkingly focus on the benefits promised at the end of the path and avert our eyes from the monstrous injustices caused to human embryos.
Moreover, bringing a child into the world, not for his own sake but for the benefit of another treats him as a means to an end; it instrumentalizes him. Some believe this latter argument is speciously abstract.
If parents intend to love the "savior sibling" as much as his older sibling, no harm, and therefore no wrong, is done to him. But parents who envisage another pregnancy precisely for the purpose of benefiting one of their other children; and who initiate the pregnancy for that purpose — even aside from the problems of IVF and eugenic selection of embryos — have harmed and done wrong to their child. They wronged him by not bringing him into the world as the subject of a loving communion between themselves and the child, but in the context of a relationship of "maker" to "thing made," as a useful indeed very useful in the case of "savior siblings" instrument to serve their purposes.
Indeed, but at what moral cost? Is there any doubt that some, perhaps many, would — in their desperation for results — consent to the repugnant alternative? If embryos are considered disposable before implantation, what logic secures their inviolability after implantation? At the same time, they want to do the most loving thing. As a result, Anglicans cannot agree. This statement was part of a wider response to issues raised by genetics, written in We have great sympathy for the reported cases of 'saviour siblings', but we remain concerned that the acceptability of 'saviour siblings' tips us on to a slippery slope, where individuals are increasingly seen only as a means to an end and not as an end in themselves.
Having said that, some of us also believe that there might be strong compassionate grounds for 'saviour siblings', provided that it is clear that: a there is no other therapeutic option available; b the medical treatment on the 'saviour sibling' really does involve no more than minimal discomfort; c the 'saviour sibling' is wanted, loved and cherished as a baby in his or her own right.
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