Given the rapidly changing nature of third party reproduction, there is an increasing need for pastoral guidance about the use of these technologies and the relationships that develop from them. This dissertation explores theological bases upon which Episcopalians can ground their practice of third party reproduction, with implications for the wider Church. Beginning with a study of Episcopal clergy and their present practices, this dissertation engages Episcopal, womanist, and feminist theological resources to forge a practical theological response. It highlights layered practices, including the development of relationships between third parties and intended parents, the abuse of third parties, and disclosure to children that call for theological reinterpretations of family, the ministerial vision of Jesus, and the doctrine of God. The thesis of this dissertation is that third party procedures offer an opportunity for Christians to enrich their relationships with one another and with God in unique and--literally--life-giving ways. The argument unfolds with qualitative research findings from Episcopal clergy interviews and it documents how the writings of F.D. Maurice and David H. Smith provide additional context for an Episcopal practical theology. It then turns to the work of Delores Williams for the purpose of arguing that, while contemporary third party reproduction potentially casts third parties as scapegoats, it does not necessarily do so. In response, it develops a six-fold application of William's ministerial vision to prevent abuse. This model in turn provides resources for Episcopal clergy to use in pastoral conversations. The next chapter discusses Sallie McFague's metaphorical theology to argue that American culture upholds the biological family as a model much as Christians have upheld patriarchal language as a model. It advocates for new language to express the God-human relationship that might in turn support the construction of broader metaphors for family relationships. Finally, this dissertation incorporates these findings into practical theological themes and questions that Episcopal priests can utilize in their work. It advocates for applying discernment when navigating loyalty claims, for thinking about reproduction as a calling, for broader constructions of family, for building awareness of how autonomy can facilitate idolatry, for encouraging disclosure and healthy boundaries, and for composing liturgies for those participating in third party procedures.

Les évolutions sociétales - émancipation de la femme, maîtrise de la fécondité, acceptation del’homosexualité, multiplication des formes de conjugalité, nouveaux modèles familiaux, médicalisation de laprocréation - ont bouleversé le rapport entre maternité de fait et maternité juridique.La femme qui revendique le statut de mère n’est plus nécessairement celle qui a porté et mis au mondel’enfant. Les techniques d’assistance médicale à la procréation ont ouvert le champ des possibles enpermettant à la femme de réaliser son désir d’enfant, indépendamment des contraintes temporelles oubiologiques. Pourtant, la mère gestationnelle apparaît, aujourd’hui encore, comme la figure certaine de lamaternité. Elle a vu ses droits accrus par un mouvement d’harmonisation du droit de la filiation, jusqu’àdevenir l’égale de l’homme. Elle a cessé d’être identifiée par son statut conjugal, et est désormais définie parréférence au fait biologique maternel de l’accouchement. L’enfantement marque alors la singularité de lamaternité en tant que figure de rattachement, car elle est le seul vecteur d’identification spatio-temporelle del’enfant. Un ordre public fort en la matière est donc de rigueur : l’accouchement, qui détermine l’état civil del’enfant, ne devrait pas pouvoir être dissimulé. En revanche, la fonction maternelle de parenté devraitdavantage être soumise à la volonté de la femme qui se revendique mère. La mère gestationnelle, qui devraittoujours pouvoir établir un lien de filiation, devrait également pouvoir refuser l’établissement d’un tel lien,au profit d’une autre figure maternelle plus incertaine car reposant sur la volonté d’être mère, volontééventuellement corroborée par un lien génétique. Autrement dit, la filiation maternelle de l’enfant devraitpouvoir être transférée afin d’être en concordance avec la réalité sociologique.La multiplication des figures de la maternité conduit ainsi à une rénovation de la conception traditionnelle dela maternité, par un rééquilibrage du rôle joué par les éléments objectifs et subjectifs / A number of developments in society - the emancipation of women, birth control, the acceptanceof homosexuality, the diversification of couple arrangements, new family models, the increasingly medicalapproach to procreation - have shaken up the link between motherhood in fact and motherhood in law.The woman claiming the title of mother is no longer necessarily the one who bore the child and brought itinto the world. Assisted reproductive technology has opened up possibilities by allowing women who want achild to have one, regardless of restrictions related to time or biology. However, the “gestation mother”remains to this day the definite mother figure. Her rights have increased through the harmonisation of thelaws of filiation, eventually making her the man’s equal. She is no longer identified by her marital status andis now defined in relation to the biological process of giving birth. Giving birth hence highlights thespecificity of motherhood as an attachment figure, being the only means of identification in space and timefor the child. A strong public policy is therefore required in this area: giving birth should not be concealable,since it determines the child’s status in law. On the other hand, the maternal parenting role should dependmore on the will of the woman who claims the title of mother. The gestation mother, who should always beable to ascertain the filiation, should also be able to refuse such filiation, in favour of another mother figurenot as firmly ascertained, since her status is dependent on the will to be the mother, a will possiblycorroborated by filiation. The child’s maternal filiation should be transferrable in order to reflect the socialreality.The multiplication of mother figures has thus led to an overhaul of the traditional conception of motherhood,by rebalancing the role played by objective and subjective elements.