A. Is there a MORAL RIGHT to Abortion?

The unquestionable sanctity of life is frequently the central theme or foundation of the case against
abortion. Human life in all its forms must be respected and kept safe from injury and intrusion, according
to secular humanism and all major religions. Pro-life campaigners, also known as abortion opponents, are
firm believers that life begins at conception. Therefore, upon the merging of male and female gametes or
germ cells, a person is granted human rights. Human life is inherently sacred and does not lose
significance at the whim of others. From this angle, it is contradictory to legalize abortion while also
considering the killing of a pregnant woman to be a double murder.

Interestingly enough, the opponents of abortion find it justifiable in some cases, for instance, if
conception resulted from sexual violence. This way, the issue of abortion embarks on the territory of
justice – a concept defined by Gray (2011) as the fair treatment of individuals. The idea of justice is
inherently linked to fairness, entitlement, and equality (Gray, 2011).

Human actions are largely driven by their own moral conscience that justifies a means to an end. Freedom
of conscience is an element to be respected when it comes to ethical decision-making. Building on this
argument, it is safe to conclude that abortion makes a part of women’s rights that protect their freedoms in
society. No matter how liberal a country is, there always remains an unavoidable confrontation between
the state and the individual.

The legislation is instrumental in the state’s infringement on the individual’s choices. The legalization of
abortion creates a precedent that limits the power of the state and enables female residents to choose a life
of their own liking. From this perspective, the right to make reproductive decisions without the
government’s involvement is a building block of civil rights.

Another moral justification for abortion comes from pain-focused ethics, which includes moral
perspectives that give the prevention of suffering first priority. One must keep in mind that not all
abortion decisions are the same while discussing the morality of abortion. In fact, the reality of pregnancy
and parenthood is not flattering: while it may be a miracle and a source of happiness for some people, it
may also be an excruciating burden for others. So, to ignore the subtleties of women's choices is to ignore
their lived reality.

According to some researchers, women choose to end pregnancies for a variety of reasons, with the most
frequent being restricting socioeconomic circumstances. Trauma if the pregnancy resulted from rape,
incest, or child abuse is another significant, albeit less frequent, motivation. Such women would suffer
more if they were made to carry a pregnancy to term. Similarly to this, exposing kids to a world of
hardship, deprivation, and dysfunctional families would result in unnecessary suffering.

B. Is it Morally wrong to create TEST-TUBE BABIES?

IVF, or in vitro fertilization, is the process of fusing a woman's egg (ovum) and her husband's sperm
outside of the woman's body, in a laboratory. When the egg and sperm combine to form a viable embryo,
it is then put in the woman's womb where it can grow and develop like any other baby (the Latin phrase
"in vitro" means "in glass"). The morality of this treatment is a contentious issue among evangelical
Christians, and some reputable evangelical writers contend that IVF is always immoral.

My personal stance is that, in theory, there is no moral reason why a married couple using IVF should not
do so, as long as no human embryos are destroyed. This is because using IVF simply allows an infertile
husband and wife to overcome their infertility and thus experience the blessing of having children. I
won’t address the morality of several related issues such as adoption, surrogate motherhood, embryo
adoption, and the possibility of human cloning because the main focus of the topic is IVF.

For the entirety of human history, infertility has been a major source of severe sadness for both men and
women—but particularly for women, as we can see from some of the Bible's earliest chapters. A few
examples of this are: Sarah (Sarai) was unable to bear children to Abraham (Gen. 11:30; 16:1) for most of
her life until she miraculously bore Isaac in her old age (see Gen. 21:1–7). Jacob’s wife, Rachel, was
unable to bear children for a long time after her marriage to Jacob (Gen. 29:31), as was Samson’s mother,
the wife of Manoah (Judg. 13:2). Hannah, the mother of Samuel, cried out to the Lord in deep sorrow
because of her infertility (1 Sam. 1:2–18). Given the significance of these biblical verses, it is appropriate
to think of infertility as something that we should generally try to overcome with the assurance that our
efforts will be well received by God. Infertility should be viewed as a consequence of the fall, one of the
illnesses and impairments that entered the human race after Adam and Eve sinned, rather than something
we are indifferent to, like the color of our hair or eyes. The way that God created and intended for his
good creation to work did not include infertility.
IVF is a morally righteous action that pleases God if it is used by a married couple and if precautions are
taken to prevent the intentional destruction of embryos. This is because it does not violate any biblical
prohibitions, achieves the moral good of overcoming infertility, and blesses yet another family with
children. This does not imply that couples are required to try IVF, merely that it is a morally appropriate
course of action. Many couples might argue that the procedure is excessively costly.

Others may reason that the likelihood of success is so slim that they don’t want to embark on such a
difficult process. Or a couple may decide the pregnancy would carry increased risks for the mother’s
health that are too significant for them to think they should try IVF. In such cases also, the medical
possibility and the moral acceptability of trying IVF don’t mean there’s any obligation to use this
procedure if they don’t want to.