An array of ethical claims over and on our bodies have been made to secure specific social goods. From conscription to participation in certain medical interventions, certain societal benefits are more highly valued than our autonomy and self-determination. In debates over organ transplantation some claim our very bodies are obligated to others regardless of our consent, beliefs, or personal values. This has served as the foundation for proposed presumed consent policies (the “opt out” model) and current laws authorizing organ donation from incapacitated unrepresented patients. Bioethicists have proposed replacing the altruistic gift-giving rhetoric of organ transplantation with a duty-based moral obligation ethic.Since Christians soundly reject exaggerations of personal autonomy, the standard criticisms of these policies are insufficient. We affirm that our bodies are not fully our own and ethical questions ought not to be flattened to autonomy and consent questions. Biblical ethics contain a framework of concentric obligations we have to others, which implicitly include the giving of our work, our possessions, and even our bodies. The hierarchy of these duties for Christians include our spouses, parents and children, the church, the socio-economically vulnerable and those in need in our society, as well as civil government.Though Christians acknowledge others have ethical claims on us and our bodies, this biblical ethic cannot justify legally transferring that obligation on a society. In fact, those whom these presumed consent policies target and affect the most are the socially vulnerable and needy to whom we have strong ethical duties to protect.