The Weekly Sift

With its ruling affirming the rights of “extrauterine children” and invoking “the wrath of a holy God”, the Alabama Supreme Court takes a giant step towards theocracy.

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Given all the bad press Alabama has gotten this week for its supreme court’s ruling that frozen embryos are “extrauterine children” covered by the state’s Wrongful Death of a Minor Act, you might imagine that the media is just piling on. You might be thinking, “It’s probably not really that bad.” Maybe if you took the time to read the full 131-page decision, you’d understand and even respect where the justices were coming from, even if you still didn’t agree.

Let me shoot that generous notion down: I read the decision. It’s even worse than it looks in the news reports. I started reading newsworthy court opinions with the 2003 Massachusetts same-sex marriage decision, and since then I’ve easily read 100 or so. I’ve never seen one this flat-out insane or this scary in its implications.

It’s tempting to go off on a rant. But instead, let me back up and give you the context.

IVF. The reason anybody freezes embryos in the first place is for in vitro fertilization (IVF), a medical procedure that helps otherwise infertile couples have their own biological children rather than adopt. It’s been going on since 1978 and it’s popular: CNN estimates that about 2% of babies born in the United States are conceived through IVF. Chances are that you know someone who conceived or was conceived through IVF. (I know I do.)

Leaving out a bunch of details, it works like this: Ova are removed from a woman’s ovaries, and then they are fertilized in a laboratory with sperm from that woman’s chosen partner (or maybe a sperm bank). The cells start dividing, and after a few days they are ready to implant in a uterus (either the woman’s own or, if the whole point is to overcome some medical problem there, the uterus of some other willing woman). This is a hit-or-miss process that may require several attempts, so typically a number of ova are fertilized simultaneously, and the embryos not used are frozen in case they are needed later.

Many of the frozen embryos will never be implanted in a uterus, where they might develop into fetuses and eventually babies. Perhaps they are defective in some way. (For example, it’s possible to test the embryos for some heritable genetic issues the parents want to avoid passing on.) Or perhaps the woman succeeds in having all the children she wants before all the embryos are used. The remainder are usually destroyed in one way or another, though they can stay frozen more-or-less indefinitely (“several decade, if not longer” according to the court’s majority opinion).

Bad theology. So far, so good, but then IVF runs into a dogma invented by Catholic and/or Evangelical theologians: At the moment of conception, the fertilized egg becomes a full human being for all moral purposes. (As I’ve explained before, this notion is not just against common sense, it’s also ahistorical and non-Biblical. Among Protestants, virtually no one believed this until after abortion became a conservative political issue in the 1970s.) If this dogma is true, then destroying these clumps of cells means murdering human beings. So unless women can be convinced (or forced) to gestate the extra embryos (even the defective ones), the only moral choice is to grant them a peculiar sort of immortality in a freezer.

An unfortunate accident in Alabama. I’ll let Justice Jay Mitchell, who wrote the Alabama supreme court’s majority opinion, sum up the incident that started the recent case:

The plaintiffs’ IVF treatments led to the creation of several embryos, some of which were implanted and resulted in the births of healthy babies. The plaintiffs contracted to have their remaining embryos kept in the Center’s cryogenic nursery. … [I]n December 2020, a patient at the Hospital managed to wander into the Center’s fertility clinic through an unsecured doorway. The patient then entered the cryogenic nursery and removed several embryos. The subzero temperatures at which the embryos had been stored freeze-burned the patient’s hand, causing the patient to drop the embryos on the floor, killing them.

So there are obvious grounds for a lawsuit: The clinic should have kept the embryos safer and the wandering patient shouldn’t have mucked with them, with the result that something the plaintiffs valued was destroyed. But rather than (or in addition to) suing under the kinds of tort laws that would apply to accidentally destroyed property, they sued under the Wrongful Death of a Minor Act, a law that would apply if, say, someone had run over their six-year-old.

The trial court didn’t buy it.

In each of its judgments, the trial court explained its view that “[t]he cryopreserved, in vitro embryos involved in this case do not fit within the definition of a ‘person’ ” or ” ‘child,’ ” and it therefore held that their loss could not give rise to a wrongful-death claim.

But then the Alabama Supreme Court got involved.

Strange coinages. Conservatives love to make fun of the “politically correct” ways that liberals use words, saying things like “enslaved person” rather than “slave” or “pregnant person” rather than “pregnant woman”. Well, I invite them to read this decision.

You’ve already run into one of the strange coinages: The embryos were stored in a “cryogenic nursery” rather than a “freezer”. (I wonder whether the freezer technicians are listed as “cryogenic nurses”.) Worse, Justice Mitchell frames the case’s main issue like this:

whether the [Wrongful Death of a Minor] Act contains an unwritten exception to that rule for extrauterine children

That’s right: “extrauterine children”. (I bet you have never thought of yourself as a “uterine child”.) And perish the thought that the authors of the 1872 act, writing more than a century before the first IVF baby was born and only two decades after the first commercial ice-making machine, weren’t thinking about frozen embryos when they said “child”, or that we shouldn’t try to guess what their opinions would have been, if some science fiction author could have explained the concept to them. No: We can stretch the notion of “child” to include frozen embryos, and the 1872 law doesn’t explicitly tell us not to. So there you are.

The stretching of “child” happens in two steps. First to “unborn children”, which Mitchell explains was always included in the notion of a “child”.

the ordinary meaning of “child” includes children who have not yet been born.

He gives two arguments for this, neither of which is particularly convincing: Long before 1872, people said that a pregnant woman was “with child”, clearly meaning that her fetus was already a child. (Of course, they also said that she was “expecting” a child, indicating that the child exists in the future, not the present. Mitchell’s cherry-picking technique does not require him to explain this.) Mitchell then misconstrues Blackstone’s 17th-century classic Commentaries on the Laws of England, which Chief Justice Tom Parker’s concurring opinion quotes more precisely: life “begins in contemplation of law as soon as an infant is able to stir in the mother’s womb.” With that larger context, Blackstone was plainly drawing a boundary at quickening, not conception.

But once you take as established law that the boundary of childhood is conception, then why should it matter whether the conception happened in a womb or in a test tube? Of course the law must protect “extrauterine children”. The law, he writes, “applies to all unborn children, regardless of their location”.

He goes on to fret over the possible unforeseen consequences of limiting the law’s protection to uterine children: What will happen in the future, when laboratories remove women from the gestation process completely?

one latent implication of the defendants’ position — though not one that the defendants seem to have anticipated — is that, under the defendants’ test, even a full-term infant or toddler conceived through IVF and gestated to term in an in vitro environment would not qualify as a “child” or “person,” … [and] then their lives would be unprotected by Alabama law.

God forbid the legislature should have to write a new law for this situation. And speaking of God …

The Chief Justice’s theological treatise. Bonkers as it is, Mitchell’s opinion sounds downright reasonable once you read the concurrence by Chief Justice Parker, a 23-page lesson in Christian theology that begins on page 26.

You see, the Alabama Constitution, which was rewritten in 2022, affirms “the sanctity of unborn life”. Parker feels compelled to interpret this “sanctity” as a uniquely Christian notion, stemming from “the creation of man ‘in the image of God.’ Genesis 1:27 (King James)”. He quotes at length from a 17th-century Protestant theological treatise on the significance of creation in God’s image, which he says accords with the opinions of Catholic saints Thomas Aquinas (13th century) and Augustine (5th century). He then says:

Man’s creation in God’s image is the basis of the general prohibition on the intentional taking of human life.

This would seem to imply that no culture outside the Judeo-Christian tradition cares about murder. Parker also gives attention to John Calvin’s writings on the subject before concluding:

In summary, the theologically based view of the sanctity of life adopted by the People of Alabama encompasses the following: (1) God made every person in His image; (2) each person therefore has a value that far exceeds the ability of human beings to calculate; and (3) human life cannot be wrongfully destroyed without incurring the wrath of a holy God, who views the destruction of His image as an affront to Himself. Section 36.06 [of Alabama’s constitution] recognizes that this is true of unborn human life no less than it is of all other human life — that even before birth, all human beings bear the image of God, and their lives cannot be destroyed without effacing his glory.

No doubt you have heard about judges threatening some malefactor with jail or fines or injunctions, but when was the last time a judge invoked “the wrath of a holy God” against those who would “efface his glory”?

Truly, Alabama has become Margaret Atwood’s Republic of Gilead.

Effects. The immediate legal effect of the ruling is not that big: It sends the case back to the court that had dismissed it, with instructions to apply the Wrongful Death Act.

But fear of the ruling’s implications has thrown Alabama’s IVF facilities into chaos. At least three have suspended operation, worrying not just about the embryos in their own freezers, but also about the possibility that the ideas expressed in this civil case might seep over into criminal law. Vox quotes Stephen Stetson, the director of Planned Parenthood Alabama.

I can appreciate the desire of lawyers who are advising fertility clinics to be conservative. No one wants to be on the hook for any legal liability or risk of criminal prosecution if some district attorney gets the wrong idea.

And then there are the Alabama women who have invested a considerable amount of money, inconvenience, and hope for the future in IVF. They are just out of luck, it seems.

Possibly the Republican-controlled state government will try to help them. A state senator has announced his intention “to introduce legislation that would clarify that embryos are not viable unless they are implanted in a uterus”. Governor Ivey has endorsed this effort.

[Senator Tim] Melson, who is also a medical doctor, says his proposal would make clear that “a human egg that is fertilized in vitro shall be considered a potential life,” but should not be legally considered a human life until it is implanted in a uterus.”

In other words, the state would be saying that ensoulment-at-conception theology is wrong. I wonder how many legislators will be willing to do that, even given how popular IVF is across party lines. (Both Mike Pence and Democratic Senator Tammy Duckworth have children conceived via IVF.)

I also wonder if legislation would be enough. Chief Justice Parker based his opinion on the state constitution and the will of God, so a mere law probably wouldn’t move him. It’s hard to say what the other justices would do. The ruling had an 8-1 majority, but several of the concurrences read like dissents. They reject the majority opinion’s reasoning (sometimes for the very reasons I’ve given above), but reach the same conclusion by a different path.

Beyond Alabama. Arizona, Missouri, and Georgia have fetal personhood laws similar to Alabama’s, though Arizona’s is currently blocked by the courts. Similar laws have been proposed in 12 other states (though the laws are unlikely to pass in some of them, like Massachusetts and New York).

Any of those states could be the site of the next IVF case. Further, a number of birth control options are technically murder, if ensoulment happens at conception. An IUD, for example, primarily works by preventing conception, but it also can prevent a fertilized ovum from implanting in the uterus, effectively killing it.

Marching towards Gilead. Amanda Marcotte examines the deeper implications of the extremist faction that wants to ban IVF. On the surface, she says, their opposition to IVF seems puzzling.

A lot of people are understandably shocked to learn that the anti-abortion movement also hates IVF. After all, the movement claims to be all about motherhood. One would think the people who are always yammering on about how a woman’s greatest purpose is giving birth would celebrate those who endure IVF, which is both painful and expensive, just so they can have a baby.

But she sees an underlying motive:

It’s important to understand that what the Christian right really wants is not motherhood, per se, but a social order where women are second class citizens. They take a dim view of not just abortion and contraception, but all reproductive technologies that make it easier for women to exercise autonomy over their lives.

It also must bug them that many lesbians use IVF to conceive.

Michael Shermer, the publisher of Skeptic Magazine, reposted a Heritage Foundation post from May which proposes to “end recreational sex”. It includes a video in which a woman proposes to “restore consequentiality” to sex by ending birth control. Chris Rufo, the conservative theorist behind the Critical Race Theory panic, replied with

“Recreational sex” is a large part of the reason we have so many single-mother households, which drives poverty, crime, and dysfunction. The point of sex is to create children—this is natural, normal, and good.

So if you’re one of those couples that has been using sex to express your love for each other rather than to conceive children (a path my wife and I have been following for nearly 40 years), Chris Rufo thinks you’re doing it wrong.

It’s important not to paint this issue with too broad a brush: Most people who call themselves Republicans, and even most people who would tell a pollster they support Trump, don’t agree with this extreme anti-sex, anti-choice position. But in the Trump era, the most radical voices consistently prevail in the GOP. Reasonable moderates, to the extent that any still exist, have been consistently unwilling to stand up to ideologues on their right flank. Will they this time? That’s not a bet I’d want to cover.