|Type of paper:||Essay|
|Categories:||Science Human Christianity|
According to Kelly (2017), procreation and reproduction and being begotten versus being made issues have become controversial subjects both in the scientific and religious world. For instance, various individuals have a different school of thought, and they vary in one way or the other. Reproduction is the process in which organisms are produced by their parents while procreation is bringing forth an offspring. Cloning, on the other hand, involves replication of bodies in such a way that they can genetically be identical to the original organism.
Meilaender (2013) argues that the issue of begetting versus cloning from the perspective of both theological and Christianity teachings. The teachings place value and importance on a child and regard it as God's gift. As a result, they are against the opinion of a child as a product. Even though not directly guided by the Bible, the issue of cloning is expounded by the theological tradition which addresses questions that are both mysterious and thoughtful in their simplicity. It stresses the significance of human cloning. Protestants, on the other hand, debates that a child should be conceived within the marital union (Shelly & Miller, 2009). The reason for this is because the sexual distinction is systematic towards the creation of offspring. As such, parenthood, as well as marriage, are closely related to the primary form of humanity. Sometimes, it is appropriate to dissolve this link between marriage and begetting children. It, therefore, means that the likelihood of human cloning is striking only because it ardently breaks the connection. It aims directly at the heart of the mystery which is a child (Meilaender, 2013). The difficulty in explaining the reasons why individuals should not break the connection of sexual differentiation and procreation remains to be part of the mystery.
For a better relationship between a man and women, and even for the children, it is essential to uphold the connection between the sexual contact and also procreation (Shelly & Miller, 2009). According to Meilaender's, the action of love is not considered as a personal venture undertaken to satisfy one's own needs. As such, a man and woman will always understand each other even though their relationship cannot give rise to offspring. Whenever the sexual act becomes an individual project, so does the child too. For this reason, bearing and rearing of a child becomes a project we undertake on condition that it will meet our desires and needs, rather than it is a task we take up for the gift of life (Meilaender, 2013). Consequently, if a clone is reared in different circumstances than its close ancestor, there is a likelihood of that clone ending up to be quite a different person in some respects. The reason for this is because the presence of that person is grounded in the ancestor's desire and will. Therefore, this becomes a clear explanation that embracing a tie that bonds procreation with the sexual relation of a couple is also beneficial for children.
Procreation has become reproduction making rather than doing. It is because reproductive technology has strained the connection between the sexual relationship of a man and woman as well as the birth of a child. As such, people should surrender to the mystery of the child, who reproduces neither father nor mother but incarnates their union, furthermore understanding of a child as a product of human will.
Kelly, D. H. (2017). Schooling and the reproduction of patriarchy: Unequal workloads, unequal rewards. In International feminist perspectives on educational reform (pp. 41-59). Routledge.
Meilaender, G. (2013). Bioethics: A primer for Christians. Wm. B. Eerdmans Publishing.
Shelly, J. A., & Miller, A. B. (2009). Called to care: A Christian worldview for nursing. InterVarsity Press.
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