Egg and Sperm Donation
Biblical Basis
Technical & Medical Basis
Pastoral Application
It is [God] who made us, and we are his”
—Psalm 100:3 ESV
Understanding Egg and Sperm Donation Through Scripture
Biblical Basis
“It is [God] who made us, and we are his” (Ps. 100:3 ESV). This confession is the foundation of Christian bioethics. Before we consider medicine, technology, or desire, we must begin here: God is the creator; we are his creatures. He formed man and woman in his image (Gen. 1:26–27), blessed them, and called them to be fruitful and multiply (Gen. 1:28). This blessing is not a burdensome command but a gracious invitation. Procreation flows from God’s own creative generosity. He made us as his image bearers and extends his image into the world through faithful love, work, and childbearing.
We are Created in the Image of God
The imago Dei is not merely a statement about origins. It is a declaration of worth. Every human being, from the moment of conception, carries an indelible dignity that no market transaction can assign, no contract can transfer, and no commercial arrangement can dissolve. To be made in God’s image is to be, in the deepest sense, not for sale. This truth governs everything that follows. It governs how we think about our own bodies, how we think about the bodies of others, and how we think about the children who are brought into the world through assisted reproductive technologies.
Previous sections on infertility, IVF, and surrogacy explore the Bible’s rich teachings on marriage, sex, and procreation. Please refer to those pages for a longer exploration of those topics. Here it is important to establish that because God created us and made us in his image, his word governs our limits, our purpose, and our calling. The Bible’s design for marriage, sex, and procreation functions as a unified whole. God designed sexual union to be both the exclusive bond of the husband and wife and the means by which new life comes into the world. These two goods belong together and were not meant to be separated.
Similar to surrogacy, egg and sperm donation introduce a third person into the exclusive one flesh bond of marriage. God designed marriage so that the two who become one flesh are also the two from whom new life comes. The physical union and the new person it may produce belong together, to each other, and to no one else. When a third person’s gametes enter that picture, something has been divided that God designed to be whole. No physical contact with the donor occurred, but the result is the same: a child who belongs genetically to someone outside the marriage. The method was clinical, but the covenantal problem is real. Jesus himself, when pressed on marriage, returned not to culture or convention but to creation: “Have you not read that he who created them from the beginning made them male and female, and said, Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh?” (Matt. 19:4–5). The one flesh union is the God-ordained context for procreation, and the command to be fruitful (Gen. 1:28) cannot be severed from the covenant order within which God embedded it (Gen. 2:24). The blessing of fruitfulness does not license fruitfulness by any available means.
Our Bodies Belong to God
From the imago Dei flows a second truth: our bodies belong to God, not to ourselves. Paul states this directly: “You are not your own, for you were bought with a price. So glorify God in your body” (1 Cor. 6:19–20). The body is the temple of the Holy Spirit, made by God, redeemed by Christ, and destined for resurrection. It is not raw material to be harvested for profit. It is not a resource to be rented out in service of another person’s reproductive goals.
This means that the instrumental use of another person’s body raises serious moral concerns. When a woman is recruited and compensated to produce eggs, or a man to produce sperm, their bodies are being treated as means to someone else’s end. Paul’s vision of the body of Christ runs in precisely the opposite direction: members exist for one another in self-giving love, not in commercial exchange (1 Cor. 12:21–26). The egg donor and the sperm donor are not giving of themselves in love to a person they know and are committed to. They are providing a biological service to strangers in exchange for payment. This is not the self-giving that Scripture commends. It is the self-selling that Scripture warns against.
“Have you not read that he who created them from the beginning made them male and female, and said, Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh?”
-Matthew 19:4-5
Commodifying Our Bodies Is Against Our God-Given Dignity
When eggs and sperm are assigned a market price, we have entered the logic of the marketplace with something that was never meant to be a commodity. Scripture is unsparing about the moral danger of treating persons as property or as means to an end. The Old Testament law condemned the selling of human beings in the strongest terms, placing the man-stealer alongside murderers (1 Tim. 1:10; Ex. 21:16). The prophet Amos condemned those who sold “the needy for a pair of sandals” (Amos 2:6), indicting not merely the act of sale but the entire posture that reduces a person to an exchangeable good. There are things that have no rightful price because they belong first to God. The body is one. Human life is another.
Children Conceived Through Donation Bear God’s Image Fully
Nothing in the foregoing should be mistaken for a diminishment of children born through donor conception or other assisted reproductive technologies. Every child, however conceived and whatever the circumstances of their origins, is fully and equally made in the image of God (Gen. 1:27). They are not less loved by him, less valuable, or less capable of bearing his image in the world. Job confesses: “Your hands fashioned and made me” (Job 10:8). David marvels: “You formed my inward parts; you knitted me together in my mother’s womb” (Ps. 139:13). God is the author of every human life, and no method of conception displaces him as the one who forms and knows each person from before their birth (Jer. 1:5).
The concern is not with the value of the child but with the method, and specifically with whether that method honors the covenant boundaries God established for procreation. A child conceived outside those boundaries is no less God’s image bearer. The adults who made those choices bear the moral weight of them, not the child. The church’s calling is to receive every such child with the full dignity and welcome that the image of God demands, while still speaking honestly about the methods that brought them into the world.
Every child, however conceived and whatever the circumstances of their origins, is fully and equally made in the image of God.
-Genesis 1:27
Singleness, Infertility, and Spiritual Fruitfulness
None of this means that singleness, infertility, or childlessness diminishes a person’s value. Jesus, Paul, and countless faithful believers have borne rich fruit without biological children. The Great Commission reframes fruitfulness to include spiritual offspring: “Go therefore and make disciples of all nations” (Matt. 28:19). Paul calls Timothy his “true child in the faith” (1 Tim. 1:2). Even those who do not receive the gift of a biological child are not outside God’s purposes. There is a long and honored legacy of spiritual motherhood and fatherhood in Scripture, and the family of God is ultimately constituted not by bloodlines but by the new birth that Christ alone gives.
Technical & Medical Basis
Egg and Sperm Donation from a medical and technical perspective
Egg and Sperm Industry
The egg and sperm “donation” industry in the United States exists in the broader assisted reproductive technology (ART) market. It enables individuals and couples to conceive children using reproductive gametes (egg and sperm) provided by someone other than the intended parent or parents. Although commonly described as “donation,” the system functions primarily as a paid commercial market in which human eggs and sperm are recruited, screened, marketed, and sold for use in IVF and related procedures.
This industry operates within a patchwork of federal and state oversight. The U.S. Food and Drug Administration (FDA) regulates human gametes such as “human cells, tissues, and cellular and tissue-based products” (HCT/Ps), focusing primarily on infectious disease screening and laboratory standards¹. However, there are no comprehensive federal limits on compensation, the number of offspring per donor, mandatory registries, or long term follow-up of donors and donor-conceived children. As a result, much of the industry is effectively self-regulated by professional associations and individual clinics. The global sperm bank market is valued in the billions, and the egg donation industry is projected to surpass $5 billion worldwide by 2030.
The reasons couples or individuals purchase eggs or sperm vary. For example, it is becoming increasingly popular, even in the church, for women in their thirties and forties who want children, but haven’t met a long-term partner or spouse, to use sperm donation to have a child through IVF or artificial insemination. Some same-sex couples will use egg or sperm donation to have a child that is biologically related to one person in the relationship. Other heterosexual couples may struggle with infertility, a heritable disease from one parent, or the loss of reproductive capacity due to disease, illness, age, or injury.
How the Industry Works
Recruitment and Screening
Egg and sperm donors are typically recruited through fertility clinics, specialized donor agencies, online platforms, and advertisements that often target college students and young adults.
The clinics present donor profiles to prospective parents in curated databases that include photographs (sometimes childhood and adult), physical characteristics, ethnicity, educational background, test scores, personal interests, and medical histories. Compensation varies widely and may be influenced by perceived “desirable” traits, including race, height, academic achievement, or other characteristics.
Prospective donors undergo medical, psychological, and genetic screening. Screening protocols generally include testing for infectious diseases (such as HIV and hepatitis), carrier screening for certain heritable genetic conditions, and collection of detailed family medical histories. However, reporting requirements and the depth of screening can vary among clinics.
Sperm Donation
Sperm donation is, medically speaking, straightforward. A male donor provides semen samples at a clinic, oftentimes using pornographic material. The samples are analyzed for sperm count and motility, quarantined, and frozen (cryopreserved). After a quarantine period and repeat infectious disease testing, the sperm may be released for clinical use.
Sperm is used either for intrauterine insemination (IUI) or IVF. In IVF, eggs retrieved from the intended mother or an egg donor are fertilized in a laboratory dish, and resulting embryos are transferred to the uterus.
There are no binding national limit on the number of offspring produced from a single sperm donor. Although some sperm banks impose voluntary caps—often based on the number of families rather than children—enforcement is inconsistent. Media reports and court cases in the United States and abroad have documented instances in which individual donors have fathered dozens or even hundreds of biological children, with some widely reported cases estimating fifty to 500 offspring. Large networks of genetic half-siblings raise concerns about accidental incest between children that don’t know they are related, as well as ongoing psychological and public health risks as children yearn to know their medical history and where they came from.
Egg Donation
Egg donation is substantially more invasive and medically complex. Women, typically between eighteen and thirty-four- years old, undergo ovarian stimulation with high doses of exogenous hormones over approximately ten to fourteen days. These medications stimulate the ovaries to produce multiple mature oocytes (eggs) in a single cycle rather than the single egg typically produced naturally.
When follicles reach maturity, the donor undergoes transvaginal oocyte retrieval under sedation. Using ultrasound guidance, a physician inserts a needle through the vaginal wall into the ovaries to aspirate the eggs. A single cycle may yield ten to thirty eggs.
The medical risks to egg donors are real and can include ovarian hyperstimulation syndrome (OHSS), a condition characterized by ovarian enlargement, fluid shifts, abdominal pain, blood clots, and in rare cases organ failure or death. Other risks include bleeding, infection, ovarian torsion, and potential injury to surrounding organs. Some studies have raised questions about possible long-term risks, including effects on future fertility or increased risk of certain cancers, though data remain limited due to the absence of long-term tracking systems. It is most accurate to say that researchers and doctors simply don’t know the risks of egg donation because it is not tracked systematically, but what we do know points to increased health risks for the women.
Given this, many advocates have raised concerns about the lack of informed consent given the limited understanding of short-term and long-term health risks for egg donors. Notably, egg donors are not considered “patients” in the traditional sense because the procedures are not intended to treat their own health but to produce gametes for others. It raises an unavoidable question: Why are we facilitating large industries where medical procedures are being done on women who are not patients (whose health is not tracked and reported on) and are not in need of medical intervention?
Commercialization and Market Dynamics
Despite the term donation, gametes are routinely purchased. Egg donors may receive between $5 thousand and $15 thousand per cycle, with significantly higher payments reported for donors with particular educational credentials or physical traits. Sperm donors are paid per sample, often $100 to $1,000, and may donate repeatedly.
Agencies often use altruistic slogans, “Inside every hero there are a million more,” but the reality is that young adults, often students strapped for cash, are selling their fertility. And while adoption law treats a child’s identity and medical history as precious and protected, gamete donation often erases the biological parent contractually, turning the person’s genetic material into a product.
There is also an undeniable eugenic assumption in the egg and sperm donor market: Certain kinds of people are worth (financially speaking) more than others. Based on reviews of advertisements and websites selling egg or sperm, investigative journalists have found substantial variation in compensation by race, education, IQ, looks, and athletic talent.
The Child’s Interests and Identity Concerns
A central ethical and policy question concerns the interests of children conceived through donor gametes. This is unlike adoption, which involves judicial oversight focused on the “best interests of the child” and is only pursued when parents are unable—for whatever reason—to care for their child, gamete donation intentionally creates a situation in which a child is conceived with the knowledge that he or she will be permanently separated from one biological parent.
Thus, it is not uncommon for donor-conceived children to report a strong interest in knowing their biological origins. Research from Harvard Medical School’s Center for Bioethics and survey data from donor-conceived adults indicate that many donor-conceived children experience identity concerns, distress about donor anonymity, and frustration over the commercialization around their conception.
The 2010 study My Daddy’s Name Is Donor found that young adults conceived via sperm donation reported higher rates of depression, substance abuse, and delinquency compared to peers raised by their married biological parents. While interpretations of such findings are debated, they have contributed to ongoing policy discussions².
Medical risks also arise from incomplete or inaccurate genetic information. Donor-conceived individuals may lack access to full family medical histories or knowledge of hereditary conditions. In some high-profile cases, rare genetic mutations carried by a single sperm donor have been transmitted to multiple offspring, revealing weaknesses in oversight and reporting systems.
Furthermore, with the widespread availability of direct-to-consumer DNA testing, anonymity is increasingly difficult to guarantee. Many donor-conceived individuals have used genetic databases to identify biological parents and large networks of half-siblings, sometimes numbering in the dozens.
Regulatory Gaps and Policy Debates
The United States has no national registry to track the number of children born per donor, long term health outcomes of donors, or medical outcomes of donor-conceived individuals. Only one state has enacted a law prohibiting anonymous donation (Colorado). In most jurisdictions, contracts between donors and intended parents govern parental rights and obligations, and donors typically relinquish all legal claims.
Pastoral Application
It is worth exploring the sections on infertility, IVF, and surrogacy because they are closely related to this topic of egg and sperm donation. As pastors, not only is the Bible rich with words of wisdom and encouragement, but the Anglican Church of North America’s Book of Common Prayer (2019) speaks with simple clarity too. Therein it shows that marriage is for “for the procreation of children, and their nurture in the knowledge and love of the Lord; for mutual joy, and for the help and comfort given one another in prosperity and adversity.” (p. 213). These three are gifts, not guarantees. The Prayer Book also includes a “Prayer for the Gift of a Child” (p. 667), acknowledging that fertility is not fully within our control.
The longing for children is natural and good. From Abraham and Sarah to Hannah, from Zechariah and Elizabeth to the unnamed couples in our pews, the Bible is filled with stories of people who longed, prayed, and wept for a child. God sees that longing (Gen. 16:13), and it is God who ultimately opens and closes the womb. This does not mean that couples should simply throw up their hands and do nothing, but as the prayer goes, it is important to ask God to keep us from all false choices, especially when it comes to the treatments for infertility in the pursuit of a child. There are many positive steps couples can take to diagnose and treat the underlying causes of their infertility, but there are also many options that are common in our culture today that undermine the very vision of human flourishing that God established. Indeed, “unless the Lord builds the house, those who build it labor in vain” (Ps. 127:1).
God’s Design Is Not Arbitrary
Marriage, sex, and procreation are meant to be a seamless whole. Genesis 1 and 2, Malachi 2:15, and Ephesians 5 each paint the same picture: God joins a man and a woman as one flesh, fills their union with his Spirit, and, if he wills, blesses them with children. To separate these realities—to seek children apart from the marital act or to introduce another’s genetic material into the marriage covenant—is to untie what God bound together. The Bible gives us examples of what happens when that design is fractured:
- Abraham and Sarah turned to Hagar and found heartache alongside blessing (Gen. 16).
- Jacob’s household fractured under the weight of competing wives and concubines (Gen. 29–30).
- The kings of Israel multiplied wives and concubines and saw division in their households and their nation.
In these cases, men or families went outside of the exclusive bond of man-woman marriage in the pursuit of a child and in the end, bore the consequences for their actions, including the hardship the children themselves faced as a result of those decisions.
Children are gifts, not rights
Psalm 127:3 calls them “a heritage from the Lord, the fruit of the womb a reward.” They are not earned or manufactured. They cannot be ordered or bought without risking the loss of something precious. Even with the best intentions, egg and sperm “donation” tends to shift our thinking from gift to project, from receiving to acquiring. In the process, parents choose traits, browse catalogs, and pay for genetic material. Children conceived in this way are no less loved by God, but the process teaches us to see life as something we control.
Adoption and Spiritual Legacy
It is important to keep in mind two important realities here. First, adoption is not a treatment for infertility. It is an act of charity toward a child who is unable—for whatever reason—to be raised by his or her biological parents. We should not run to the mistake of treating it merely like a treatment for infertility. At the same time, for couples whose own wombs have not brought forth children, adoption provides an opportunity for parents who deeply desire children and have the means to care for them and welcome them into their lives with open arms. Just like God adopted us through Christ, so families can adopt other children into the family of Christ. Rather than intentionally creating a child outside of marriage, adoption is a restorative and child-centered option that enables couples to care for children who are in search of a family.
What If I Donated My Egg or Sperm?
Some may read this with unease, realizing they have donated their egg or sperm in the past. Perhaps it was a financial decision in college, a desire to help an infertile couple, or a choice made without understanding the ethical concerns. Now, with new convictions, questions arise: Was it wrong? What about the children conceived this way?
Doing the next right thing involves telling the truth. If you are married or engaged, your spouse or fiancé(e) deserves to know this part of your story. For those entering into marriage, it is especially essential that your significant other know about any gamete donations that may have resulted in the conception and birth of biological children. If you have children of your own, consider when and how to share this information with them. This is important for the sake of navigating potential half-siblings that may not be known, and ensuring children are not blindsided by the results of a commercial genetic test.
Some donor-conceived individuals long to know their biological origins. If records exist, prayerfully consider how you might make yourself available should they seek you out. Approach this with humility, a willingness to answer questions, and a commitment to affirm the dignity and worth of every child. Above all, remember that Christ redeems not only individuals but family stories, weaving grace into places we never expected.
In the end, the question is not only, “Can we?” but “Should we?” Medicine is a gift, but it is not a god. Wisdom asks: Does this honor the covenant of marriage? Does it preserve the dignity of the child? Does it keep the marital act and procreation united, or does it separate them? And if we have stepped outside of God’s design, wisdom invites us back—not to shame but to grace.
Key Citations and References
Comprehensive Reference List
Citations
- U.S. Food and Drug Administration. Human Cells, Tissues, and Cellular and Tissue-Based Products (HCT/Ps). Title 21, Code of Federal Regulations, Part 1271. https://www.ecfr.gov/current/title-21/chapter-I/subchapter-L/part-1271
- Marquardt, Elizabeth, Norval D. Glenn, and Karen Clark. My Daddy’s Name Is Donor: A New Study of Young Adults Conceived through Sperm Donation. New York: Institute for American Values / Commission on Parenthood’s Future, 2010. ISBN: 9781931764209. Available at: https://www.wearedonorconceived.com/uncategorized/my-daddys-name-is-donor/
