Answer
Bioethics, sometimes referred to as “biomedical ethics,” applies theories of morality and law to topics related to health and medicine. These include reproductive concerns, resource allocation, genetics, experimentation, research, patient rights, ecology, and so forth. As one’s basic worldview strongly influences assessment of these issues, there is no such thing as religiously or spiritually neutral bioethics. Ultimate questions of right and wrong are always anchored in a person’s deepest beliefs about meaning and existence. The Bible informs bioethics through what it teaches about humanity and human value.
Ethics covers wide swings between the simple and the intricate. Questions on a grand scale can seem obvious but become complex as situations become specific. Conversely, a single incident may be dealt with straightforwardly, but expanding the application to cover a larger view becomes muddled. Scripture offers big-picture ideas and boundaries. The more particular a situation, the more individual conscience comes into play (see Romans 14:24). Individual Christians may disagree on the best application of ethical principles in real-world scenarios.
Humanity and Personhood
The cornerstone of biblical bioethics is an understanding of humanity and personhood. According to the Bible, all human beings are created in the image of God (Genesis 1:27) from the moment of conception (Luke 1:41–44; Hebrews 2:17). God considers murder (Genesis 9:6; Exodus 20:13) and violation of the innocent (Proverbs 6:16–19) to be heinous sins. Every person, regardless of biology, ethnicity (Galatians 3:28), or disability, has equal moral standing before God. No person is valueless (Matthew 25:40, 45). No experience is meaningless (Psalm 56:8; Matthew 12:36). While Scripture may allow a level of reasoning based a “greater good” (John 11:50), there is no excuse for abusing the disadvantaged or helpless (Zechariah 7:9–10).
With that as a foundation, some subjects are profoundly influenced by Christian bioethics.
Abortion, Fertility, Stem Cells
According to the Bible, sacrificing innocents for the sake of personal gain is abhorrent (Psalm 106:37–38; 2 Chronicles 33:6). Children are a blessing (Psalm 127:5; Mark 10:13–16), and reproduction is part of God’s command for the human race (Genesis 1:28; 9:7). A Christian perspective on bioethics opposes harming or killing an unborn person. This would mean rejecting the majority of procedures under the umbrella of “abortion.” Steps taken to save a life when death seems unavoidable, or in other extreme circumstances, are subject to discernment. But deliberately killing an unborn person on the basis of convenience, preference, disability, gender, race, or the circumstances of conception are all categorically immoral under a biblical worldview.
Christian views on contraception and infertility treatments like IVF follow from the same principles. When birth control methods entirely prevent conception, debate moves into the realm of sexual ethics. “Contraception” methods that are simply early abortions are not subject to personal tastes; they are essentially immoral.
Similarly, a biblical view of bioethics does not necessarily forbid the medically assisted union of sperm and egg or transferring that life to a womb. But creating embryos—creating human lives—with the intent to discard some of them is contradicted by the same bioethical concerns tied to abortion.
Stem cell research has shown promising results using adult cells. Embryonic stem cell research would only be justified if the embryos—the unborn human beings—are not harmed or killed by the collection process. When such harm or death occurs, abortion-related boundaries once again apply.
Quality of Life, Euthanasia, and Disability
Since Scripture places high value on human life (Matthew 10:31; Psalm 72:12–14), neither suicide nor medical “mercy killings” would be considered ethical. However, the Bible does not demand anyone fight for more seconds of life on earth (Psalm 90:10; 2 Corinthians 5:2, 8). Choosing not to resist a condition by accepting death is not a form of suicide. Quality of life is reasonable for a patient to consider in his or her own prayerful decision-making. It is not an excuse for outside parties to deem another person’s life unworthy (Proverbs 1:15–16; Psalm 71:7–11).
Encouraging suicide also violates a biblical view of bioethics. Biblical teaching encourages pain management, support, encouragement, and healing to the fullest extent possible. However, to end one’s own life just for the sake of ending it is self-murder. Euthanasia policies also put the disadvantaged at risk. They give outside parties leverage to pressure the elderly, poor, or disabled to make a choice most “convenient” to others (Psalm 82:3–4).
These ideas also apply to concepts such as disability or birth defects. A person’s inherent value is not undone because of a birth defect. Christian bioethics considers those with “special needs” to be equally human and equally worthy of protection, care, and support as anyone else. Whether a person is born with a disability or acquires it during life, biblical ethics says he or she is valuable and sacred from the moment of conception.
Gender Ideology
Scripture is clear on the intended binary distinction between male and female (Genesis 1:27). This affects Christian ethics in everything from sexuality, marriage, and family to biomedical topics. Subjective feelings do not change the biblical understanding of God’s design. Christian bioethics rejects the idea that a person can change his or her “gender” in any sense meaningful to spirituality or morality. The Bible does not define gender by fashion choices, hobbies and interests, or self-perception. Nor does the Bible approve the idea that a person can be “born in the wrong body.” Just as homosexual attractions may be beyond a person’s choice, but immoral to affirm, gender confusion may be a legitimate struggle that individuals should be helped to control and/or overcome (see 1 Corinthians 6:9–11). Mutilating the body to conform to confusion is horrific, under a biblical understanding.
At the same time, Scripture acknowledges that some are born into circumstances outside the “normal” pattern of gender or sexuality (Mathew 19:10–12). Christian bioethics demands that those who are truly—physically, genetically—intersex be treated with particular dignity and compassion. In those instances, perception, preference, culture, and choice can be reasonable parts of a discussion about gender identity.
Christian bioethics passionately advocates for love, dignity, and protection of all persons (Revelation 7:9; Galatians 3:28). But it does not support affirmations of gender confusion. Christian bioethics also opposes adults making life-altering changes to a child’s physiology or chemistry in the name of such ideals (Mark 9:42; Matthew 23:15). Most other aspects of transgender ideology are social and political and not directly tied to bioethics.
Everything Else
Many people have strong, spiritually based opinions on other bioethical topics. Vaccinations, health insurance, animal experimentation, and other matters touch on important personal values. All aspects of life are subject to the authority of God and the instructions of His Word (2 Timothy 2:15; 3:16; 1 John 2:3–4). However, not every issue is confronted with the same level of certainty. Outside of clear, obvious topics, there is room for believers to disagree about the ethics of medical and health-related decisions (Romans 14:1, 23).