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Is GIFT Compatible with the Teaching of Donum Vitae?

Donum Vitae,l released on 22 February 1987, does not judge whether the procedure known as GIFT (Gamete Intra-Fallopian Tube Transfer) can be morally good. The instruction does not even mention the procedure. In a press conference on the day of its release, Bartholomew Kiely, SJ said, "the instruction does not pronounce a judgment of GIFT. It leaves it open to research by biologists and further discussion by theologians."2 Nonetheless, Donum Vitae did enunciate moral principles by which GIFT can be judged. Has the discussion of theologians offered any clear moral evaluation of GIFT? Ten years after Donum Vitae, I intend to examine in this essay various arguments about GIFT in light of the instruction's teaching to determine whether it can be morally good. Note clearly, I am asking whether GIFT can be morally good. I cast the question this way to be clear that even actions that may be good or indifferent considered in themselves can be morally bad because of circumstances or the intention of the person. Does not St. Paul consider a similar matter when he considers whether one can eat food offered to idols? (1 Cor 8) Eating such food, considered in itself, is not bad. However, the circumstance of scandal can make that action bad. Jesus speaks of good actions rendered bad by a person's intention. (Mt. 6:1-6) Truly, acts of piety, giving alms, and praying are good actions. But if they are done out of pride for the purpose of being seen and esteemed, these good actions have been rendered bad by the person's intentions. Thus, I will consider whether GIFT can be morally good, considered in itself, apart from circumstances or a person's intentions.