Roman Catholic Church - Revision history

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Zbjust at 22:24, 21 September 2018

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Zbjust at 18:35, 21 September 2018

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 :The statement on genetic engineering for purposes other than medical treatment says that it is too closely associated with the idea of eugenics and humanity controlling itself by setting its own criteria on itself. The church instead encourages care for other people and of accepting human life in its concrete historical finite nature. (''Dignitas Personae'', 3.27)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-===[[Human Research Ethics]]===
+===[[:Category:Human Research Ethics|Human Research Ethics]]===
 '''Official Statement:''' from United States Conference of Catholic Bishops, "Ethical and Religious Directives for Catholic Health Care Services," 5th ed. (2009)
 :"No one should be the subject of medical or genetic experimentation, even if it is therapeutic, unless the person or surrogate first has given free and informed consent. In instances of non therapeutic experimentation, the surrogate can give this consent only if the experiment entails no significant risk to the person’s well-being. Moreover, the greater the person’s incompetency and vulnerability, the greater the reasons must be to perform any medical experimentation, especially nontherapeutic." ("Ethical and Religious Directives for Catholic Health Care Services," 5th ed., 31)<ref>http://www.usccb.org/issues-and-action/human-life-and-dignity/health-care/upload/Ethical-Religious-Directives-Catholic-Health-Care-Services-fifth-edition-2009.pdf</ref>

← Older revision		Revision as of 22:24, 21 September 2018
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	Official Denominational Website: http://w2.vatican.va/content/vatican/en.html		Official Denominational Website: http://w2.vatican.va/content/vatican/en.html
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	==[[:Category:Beginning of Life\|Beginning of Life]]==		==[[:Category:Beginning of Life\|Beginning of Life]]==

@@ Line 268: / Line 268: @@
 ===[[Extraordinary Measures]]===
-'''Official Statements:'''
+'''Official Statement:''' from Sacred Congregation for the Doctrine of the Faith, ''Declaration of Euthanasia''(1980)
-:"Nevertheless it would be imprudent to impose a heroic way of acting as a general rule. On the contrary, human and Christian prudence suggest for the majority of sick people the use of medicines capable of alleviating or suppressing pain, even though these may cause as a secondary effect semi-consciousness and reduced lucidity…In this case, of course, death is in no way intended or sought, even if the risk of it is reasonably taken; the intention is simply to relieve pain effectively, using for this purpose painkillers available to medicine. However, painkillers that cause unconsciousness need special consideration." (''Declaration of Euthanasia''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19800505_euthanasia_en.html</ref>)
+:"Nevertheless it would be imprudent to impose a heroic way of acting as a general rule. On the contrary, human and Christian prudence suggest for the majority of sick people the use of medicines capable of alleviating or suppressing pain, even though these may cause as a secondary effect semi-consciousness and reduced lucidity . . . In this case, of course, death is in no way intended or sought, even if the risk of it is reasonably taken; the intention is simply to relieve pain effectively, using for this purpose painkillers available to medicine. However, painkillers that cause unconsciousness need special consideration." (''Declaration of Euthanasia'', III)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19800505_euthanasia_en.html</ref>
 ===[[Physician-Assisted Suicide/Euthanasia]]===
@@ Line 278: / Line 278: @@
 ===[[Withholding & Withdrawing Treatment]]===
-'''Official Statement:'''
+'''Official Statement:''' from Sacred Congregation for the Doctrine of the Faith, ''Declaration of Euthanasia''(1980)
-:"In any case, it will be possible to make a correct judgment as to the means by studying the type of treatment to be used, its degree of complexity or risk, its cost and the possibilities of using it, and comparing these elements with the result that can be expected, taking into account the state of the sick person and his or her physical and moral resources. In order to facilitate the application of these general principles, the following clarifications can be added: - If there are no other sufficient remedies, it is permitted, with the patient's consent, to have recourse to the means provided by the most advanced medical techniques, even if these means are still at the experimental stage and are not without a certain risk. By accepting them, the patient can even show generosity in the service of humanity. - It is also permitted, with the patient's consent, to interrupt these means, where the results fall short of expectations. But for such a decision to be made, account will have to be taken of the reasonable wishes of the patient and the patient's family, as also of the advice of the doctors who are specially competent in the matter. The latter may in particular judge that the investment in instruments and personnel is disproportionate to the results foreseen; they may also judge that the techniques applied impose on the patient strain or suffering out of proportion with the benefits which he or she may gain from such techniques. - It is also permissible to make do with the normal means that medicine can offer. Therefore one cannot impose on anyone the obligation to have recourse to a technique which is already in use but which carries a risk or is burdensome. Such a refusal is not the equivalent of suicide; on the contrary, it should be considered as an acceptance of the human condition, or a wish to avoid the application of a medical procedure disproportionate to the results that can be expected, or a desire not to impose excessive expense on the family or the community. - When inevitable death is imminent in spite of the means used, it is permitted in conscience to take the decision to refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted. In such circumstances the doctor has no reason to reproach himself with failing to help the person in danger." (''Declaration of Euthanasia''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19800505_euthanasia_en.html</ref>)
+:"In any case, it will be possible to make a correct judgment as to the means by studying the type of treatment to be used, its degree of complexity or risk, its cost and the possibilities of using it, and comparing these elements with the result that can be expected, taking into account the state of the sick person and his or her physical and moral resources. In order to facilitate the application of these general principles, the following clarifications can be added: - If there are no other sufficient remedies, it is permitted, with the patient's consent, to have recourse to the means provided by the most advanced medical techniques, even if these means are still at the experimental stage and are not without a certain risk. By accepting them, the patient can even show generosity in the service of humanity. - It is also permitted, with the patient's consent, to interrupt these means, where the results fall short of expectations. But for such a decision to be made, account will have to be taken of the reasonable wishes of the patient and the patient's family, as also of the advice of the doctors who are specially competent in the matter. The latter may in particular judge that the investment in instruments and personnel is disproportionate to the results foreseen; they may also judge that the techniques applied impose on the patient strain or suffering out of proportion with the benefits which he or she may gain from such techniques. - It is also permissible to make do with the normal means that medicine can offer. Therefore one cannot impose on anyone the obligation to have recourse to a technique which is already in use but which carries a risk or is burdensome. Such a refusal is not the equivalent of suicide; on the contrary, it should be considered as an acceptance of the human condition, or a wish to avoid the application of a medical procedure disproportionate to the results that can be expected, or a desire not to impose excessive expense on the family or the community. - When inevitable death is imminent in spite of the means used, it is permitted in conscience to take the decision to refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted. In such circumstances the doctor has no reason to reproach himself with failing to help the person in danger." (''Declaration of Euthanasia'', IV)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19800505_euthanasia_en.html</ref>
 ==[[:Category:Issues of Human Dignity & Discrimination|Issues of Human Dignity & Discrimination]]==
 ===[[Disability Ethics]]===
-'''Official Statement:'''
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"It is forgotten that sick and disabled people are not some separate category of humanity; in fact, sickness and disability are part of the human condition and affect every individual, even when there is no direct experience of it. Such discrimination is immoral and must therefore be considered legally unacceptable, just as there is a duty to eliminate cultural, economic and social barriers which undermine the full recognition and protection of disabled or ill people." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, section 22)
+:"It is forgotten that sick and disabled people are not some separate category of humanity; in fact, sickness and disability are part of the human condition and affect every individual, even when there is no direct experience of it. Such discrimination is immoral and must therefore be considered legally unacceptable, just as there is a duty to eliminate cultural, economic and social barriers which undermine the full recognition and protection of disabled or ill people." (''Dignitas Personae'', 2.22)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
 ===[[Eugenics]]===
-'''Official Statements:'''
+'''Official Statement:''' from Pope John Paul II, ''Evangelium Vitae'' (1995)
-:General theological statement on the inherent dignity of people no matter physical features and abilities:
+:"This value belongs to all without distinction. By virtue of the simple fact of existing, every human being must be fully respected. The introduction of discrimination with regard to human dignity based on biological, psychological, or educational development, or based on health-related criteria, must be excluded. At every stage of his existence, man, created in the image and likeness of God, reflects “the face of his Only-begotten Son… This boundless and almost incomprehensible love of God for the human being reveals the degree to which the human person deserves to be loved in himself, independently of any other consideration – intelligence, beauty, health, youth, integrity, and so forth. In short, human life is always a good, for it ‘is a manifestation of God in the world, a sign of his presence, a trace of his glory.’" (Evangelium vitae, 34)<ref>http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html</ref>
-:"This value belongs to all without distinction. By virtue of the simple fact of existing, every human being must be fully respected. The introduction of discrimination with regard to human dignity based on biological, psychological, or educational development, or based on health-related criteria, must be excluded. At every stage of his existence, man, created in the image and likeness of God, reflects “the face of his Only-begotten Son… This boundless and almost incomprehensible love of God for the human being reveals the degree to which the human person deserves to be loved in himself, independently of any other consideration – intelligence, beauty, health, youth, integrity, and so forth. In short, human life is always a good, for it ‘is a manifestation of God in the world, a sign of his presence, a trace of his glory’ (Evangelium vitae,<ref>http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html</ref> 34)”" (''Dignitas Personae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>).
-:The statement on genetic engineering for purposes other than medical treatment says that it is too closely associated with the idea of eugenics and humanity controlling itself by setting its own criteria on itself. The church instead encourages care for other people and of accepting human life in its concrete historical finite nature. (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, section 27)
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)

@@ Line 145: / Line 145: @@
 ===[[Organ Donation & Transplantation]]===
 '''Official Statement:''' from Pope John Paul II, ''Evangelium Vitae'' (1995)
-:"t is in this context, so humanly rich and filled with love, that heroic actions too are born. . . . A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even of life itself to the sick who sometimes have no other hope." (''Evangelium Vitae'', 86)<ref>http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html</ref>
+:"It is in this context, so humanly rich and filled with love, that heroic actions too are born. . . . A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even of life itself to the sick who sometimes have no other hope." (''Evangelium Vitae'', 86)<ref>http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html</ref>
 '''Official Statement:''' from United States Conference of Catholic Bishops, "Ethical and Religious Directives for Catholic Health Care Services," 5th ed. (2009)
 :"The transplantation of organs from living donors is morally permissible when such a donation will not sacrifice or seriously impair any essential bodily function and the anticipated benefit to the recipient is proportionate to the harm done to the donor. Furthermore, the freedom of the prospective donor must be respected, and economic advantages should not accrue to the donor." ("Ethical and Religious Directives for Catholic Health Care Services," 30)
 :Catholic health care institutions should encourage and provide the means whereby those who wish to do so may arrange for the donation of their organs and bodily tissue, for ethically legitimate purposes, so that they may be used for donation and research after death.
-: Such organs should not be removed until it has been medically determined that the patient has died. In order to prevent any conflict of interest, the physician who determines death should not be a member of the transplant team.
+:Such organs should not be removed until it has been medically determined that the patient has died. In order to prevent any conflict of interest, the physician who determines death should not be a member of the transplant team.
-: The use of tissue or organs from an infant may be permitted after death has been determined and with the informed consent of the parents or guardians.
+:The use of tissue or organs from an infant may be permitted after death has been determined and with the informed consent of the parents or guardians.
-: Catholic health care institutions should not make use of human tissue obtained by direct abortions even for research and therapeutic purposes." ("Ethical and Religious Directives for Catholic Health Care Services," 63-66)<ref>http://www.usccb.org/issues-and-action/human-life-and-dignity/health-care/upload/Ethical-Religious-Directives-Catholic-Health-Care-Services-fifth-edition-2009.pdf</ref>
+:Catholic health care institutions should not make use of human tissue obtained by direct abortions even for research and therapeutic purposes." ("Ethical and Religious Directives for Catholic Health Care Services," 63-66)<ref>http://www.usccb.org/issues-and-action/human-life-and-dignity/health-care/upload/Ethical-Religious-Directives-Catholic-Health-Care-Services-fifth-edition-2009.pdf</ref>
 ''In regards to using tissues or materials from illicit origins, see ''Dignitas Personae'', 3.34-35.<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> In summary, these sections say that medical professionals have a responsibility to not use materials from illicit origins. The Catholic church is against using embryos or fetuses from abortions, and give a discussion on respecting the cadavers and bodies. Section 35 also discusses how there are varying levels of responsibility.''
@@ Line 185: / Line 185: @@
 '''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
 :"God created man in his own image and likeness: "male and female he created them" (Gen 1:27), entrusting to them the task of "having dominion over the earth" (Gen 1:28). Basic scientific research and applied research constitute a significant expression of this dominion of man over creation. Science and technology are valuable resources for man when placed at his service and when they promote his integral development for the benefit of all; but they cannot of themselves show the meaning of existence and of human progress. Being ordered to man, who initiates and develops them, they draw from the person and his moral values the indication of their purpose and the awareness of their limits.
-:Thus science and technology require, for their own intrinsic meaning, an unconditional respect for the fundamental criteria of the moral law: that is to say, they must be at the service of the human person, of his inalienable rights and his true and integral good according to the design and will of God." (''Donum Vitae'', 2<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>
+:Thus science and technology require, for their own intrinsic meaning, an unconditional respect for the fundamental criteria of the moral law: that is to say, they must be at the service of the human person, of his inalienable rights and his true and integral good according to the design and will of God." (''Donum Vitae'', 2)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>
 ===[[:Category:Genetic Ethics|Genetic Ethics]]===
 ====[[Gene Therapy/Genetic Engineering]]====
-'''Official Statement:'''
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"The moral evaluation of germ line cell therapy is different. Whatever genetic modifications are effected on the germ cells of a person will be transmitted to any potential offspring. Because the risks connected to any genetic manipulation are considerable and as yet not fully controllable, in the present state of research, it is not morally permissible to act in a way that may cause possible harm to the resulting progeny. In the hypothesis of gene therapy on the embryo, it needs to be added that this only takes place in the context of in vitro fertilization and thus runs up against all the ethical objections to such procedures. For these reasons, therefore, it must be stated that, in its current state, germ line cell therapy in all its forms is morally illicit." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, section 26)
+:"The moral evaluation of germ line cell therapy is different. Whatever genetic modifications are effected on the germ cells of a person will be transmitted to any potential offspring. Because the risks connected to any genetic manipulation are considerable and as yet not fully controllable, in the present state of research, it is not morally permissible to act in a way that may cause possible harm to the resulting progeny. In the hypothesis of gene therapy on the embryo, it needs to be added that this only takes place in the context of in vitro fertilization and thus runs up against all the ethical objections to such procedures. For these reasons, therefore, it must be stated that, in its current state, germ line cell therapy in all its forms is morally illicit." (''Dignitas Personae'', 3.26)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-:"Certain attempts to influence chromosomic or genetic inheritance are not therapeutic but are aimed at producing human beings selected according to sex or other predetermined qualities. These manipulations are contrary to the personal dignity of the human being and his or her integrity and identity. Therefore in no way can they be justified on the grounds of possible beneficial consequences for future humanity. Every person must be respected for himself: in this consists the dignity and right of every human being from his or her beginning." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, section 1.6)
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
 ====[[Genetic Screening]]====

@@ Line 144: / Line 144: @@
 ==[[:Category:Healthcare & Medicine|Healthcare & Medicine]]==
 ===[[Organ Donation & Transplantation]]===
-'''Official Statement:'''
+'''Official Statement:''' from Pope John Paul II, ''Evangelium Vitae'' (1995)
-:In regards to using tissues or materials from illicit origins, see ''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, sections 34 & 35. In summary these sections say that medical professionals have a responsibility to not use materials from illicit origins. The Catholic church is against using embryos or fetuses from abortions, and give a discussion on respecting the cadavers and bodies. Section 35 also discusses how there are varying levels of responsibility.
+:"t is in this context, so humanly rich and filled with love, that heroic actions too are born. . . . A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even of life itself to the sick who sometimes have no other hope." (''Evangelium Vitae'', 86)<ref>http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html</ref>
@@ Line 151: / Line 160: @@
 ===[[:Category:Biotechnology|Biotechnology]]===
 ====[[Animal-Human Hybrids & Chimeras]]====
-:In discussion of obtaining stem cells from a cloned hybrid:
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"From the ethical standpoint, such procedures represent an offense against the dignity of human beings on account of the admixture of human and animal genetic elements capable of disrupting the specific identity of man. The possible use of the stem cells, taken from these embryos, may also involve additional health risks, as yet unknown, due to the presence of animal genetic material in their cytoplasm. To consciously expose a human being to such risks is morally and ethically unacceptable." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, section 33).
+:"Recently animal oocytes have been used for reprogramming the nuclei of human somatic cells – this is generally called hybrid cloning – in order to extract embryonic stem cells from the resulting embryos without having to use human oocytes.
 ====[[Human Cloning]]====
-'''Official Position:''' from ''Dignitas Personae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"From the ethical point of view, so-called therapeutic cloning is even more serious. To create embryos with the intention of destroying them, even with the intention of helping the sick, is completely incompatible with human dignity, because it makes the existence of a human being at the embryonic stage nothing more than a means to be used and destroyed. It is gravely immoral to sacrifice a human life for therapeutic ends." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, Section 30)
+:"Human cloning is intrinsically illicit in that, by taking the ethical negativity of techniques of artificial fertilization to their extreme, it seeks to give rise to a new human being without a connection to the act of reciprocal self-giving between the spouses and, more radically, without any link to sexuality. This leads to manipulation and abuses gravely injurious to human dignity. (''Dignitas Personae'', 3.28)
 ====[[Stem Cell Research]]====
-'''Official Position:''' from ''Dignitas Personae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"With regard to the ethical evaluation, it is necessary to consider the methods of obtaining stem cells as well as the risks connected with their clinical and experimental use." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, Section 32)
+:"With regard to the ethical evaluation, it is necessary to consider the methods of obtaining stem cells as well as the risks connected with their clinical and experimental use.
-:"The obtaining of stem cells from a living human embryo, on the other hand, invariably causes the death of the embryo and is consequently gravely illicit: “research, in such cases, irrespective of efficacious therapeutic results, is not truly at the service of humanity. In fact, this research advances through the suppression of human lives that are equal in dignity to the lives of other human individuals and to the lives of the researchers themselves. History itself has condemned such a science in the past and will condemn it in the future, not only because it lacks the light of God but also because it lacks humanity”." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, section 32; quote from Benedict XVI, Address to the participants in the Symposium on the topic: “Stem Cells: what is the future for therapy?” organized by the Pontifical Academy for Life (16 September 2006): AAS 98 (2006), 694.)
+===[[:Category:Emerging Technologies|Emerging Technologies]]===
-−
 ===Emerging Technologies===
 ====[[Ethical Use of Technology]]====
-'''Official Statement:'''
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"If initially human and social progress was characterized primarily by industrial development and the production of consumer goods, today it is distinguished by developments in information technologies, research in genetics, medicine and biotechnologies for human benefit, which are areas of great importance for the future of humanity, but in which there are also evident and unacceptable abuses." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, Section 37).
+:"If initially human and social progress was characterized primarily by industrial development and the production of consumer goods, today it is distinguished by developments in information technologies, research in genetics, medicine and biotechnologies for human benefit, which are areas of great importance for the future of humanity, but in which there are also evident and unacceptable abuses." (''Dignitas Personae'', 3.37)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-−
-:"God created man in his own image and likeness: "male and female he created them" (Gen 1:27), entrusting to them the task of "having dominion over the earth" (Gen 1:28). Basic scientific research and applied research constitute a significant expression of this dominion of man over creation. Science and technology are valuable resources for man when placed at his service and when they promote his integral development for the benefit of all; but they cannot of themselves show the meaning of existence and of human progress. Being ordered to man, who initiates and develops them, they draw from the person and his moral values the indication of their purpose and the awareness of their limits.” (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Section 2)
-−
-:"Thus science and technology require, for their own intrinsic meaning, an unconditional respect for the fundamental criteria of the moral law: that is to say, they must be at the service of the human person, of his inalienable rights and his true and integral good according to the design and will of God." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Section 2)
-:Also in ''Donum Vitae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> is a discussion of man as both spiritual and physical (Section 3).
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
-===Genetic Ethics===
+===[[:Category:Genetic Ethics|Genetic Ethics]]===
 ====[[Gene Therapy/Genetic Engineering]]====
 '''Official Statement:'''
@@ Line 190: / Line 202: @@
 :"But this diagnosis is gravely opposed to the moral law when it is done with the thought of possibly inducing an abortion depending upon the results: a diagnosis which shows the existence of a malformation or a hereditary illness must not be the equivalent of a death-sentence." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, Section 1.2)
-===[[Human Enhancement]]===
+===[[:Category:Human Enhancement|Human Enhancement]]===
 The introduction to "Part 3, Anthropology and Procedures in the Biomedical Field," in ''Donum Vitae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> lays out the Catholic Church’s theological basis for evaluating the therapy vs. enhancement distinction.

@@ Line 99: / Line 99: @@
 ====''IVF – with pre-implantation genetic diagnosis''====
-:(See below for Germ-line therapy)
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
 ====''IVF – with egg donor''====
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
-:"These reasons lead to a negative moral judgment concerning heterologous artificial fertilization: consequently fertilization of a married woman with the sperm of a donor different from her husband and fertilization with the husband's sperm of an ovum not coming from his wife are morally illicit. Furthermore, the artificial fertilization of a woman who is unmarried or a widow, whoever the donor may be, cannot be morally justified."  (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, section 2.A.2)
+:"These reasons lead to a negative moral judgment concerning heterologous artificial fertilization: consequently fertilization of a married woman with the sperm of a donor different from her husband and fertilization with the husband's sperm of an ovum not coming from his wife are morally illicit. Furthermore, the artificial fertilization of a woman who is unmarried or a widow, whoever the donor may be, cannot be morally justified."  (''Donum Vitae'', 5.II.A.2)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>
 ====''IVF – with sperm donor''====
-::"These reasons lead to a negative moral judgment concerning heterologous artificial fertilization: consequently fertilization of a married woman with the sperm of a donor different from her husband and fertilization with the husband's sperm of an ovum not coming from his wife are morally illicit. Furthermore, the artificial fertilization of a woman who is unmarried or a widow, whoever the donor may be, cannot be morally justified."  (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, section 2.A.2)
+See '''IVF - with egg donor''' above
 ====''IVF – with surrogate with egg and sperm from parents''====
-::All surrogacy is considered morally illicit in ''Donum Vitae''.<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> The paper lists out both surrogacy from the mother and father and when the surrogate donates an ovum.
+''All surrogacy is considered morally illicit in Donum Vitae. The paper lists out both surrogacy from the mother and father and when the surrogate donates an ovum.''
-::"[Surrogacy]for it is contrary to the unity of marriage and to the dignity of the procreation of the human person. Surrogate motherhood represents an objective failure to meet the obligations of maternal love, of conjugal fidelity and of responsible motherhood; it offends the dignity and the right of the child to be conceived, carried in the womb, brought into the world and brought up by his own parents; it sets up, to the detriment of families, a division between the physical, psychological and moral elements which constitute those families." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, Section 2.A.3)
-::"The proposal that these embryos could be put at the disposal of infertile couples as a treatment for infertility is not ethically acceptable for the same reasons which make artificial heterologous procreation illicit as well as any form of surrogate motherhood; this practice would also lead to other problems of a medical, psychological and legal nature." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, section 19).
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
 ====''IVF – with surrogate and egg donor''====
-::See '''IVF – with surrogate with egg and sperm from parents''' above
+:See '''IVF – with surrogate with egg and sperm from parents''' above
 ====''IVF – with surrogate and sperm donor''====
-::See '''IVF – with surrogate with egg and sperm from parents''' above
+:See '''IVF – with surrogate with egg and sperm from parents''' above
 ====''IVF – with surrogate and her egg and father’s sperm''====
-::See '''IVF – with surrogate with egg and sperm from parents''' above
+:See '''IVF – with surrogate with egg and sperm from parents''' above
 ====''IVF – with surrogate and egg and sperm donor''====
-::See '''IVF – with surrogate with egg and sperm from parents''' above.
+:See '''IVF – with surrogate with egg and sperm from parents''' above.
 ====''Nuclear Transfer and Cloning (for reproduction)''====
-::"Human cloning is intrinsically illicit in that, by taking the ethical negativity of techniques of artificial fertilization to their extreme, it seeks to give rise to a new human being without a connection to the act of reciprocal self-giving between the spouses and, more radically, without any link to sexuality. This leads to manipulation and abuses gravely injurious to human dignity." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, section 28).
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
+:"Human cloning is intrinsically illicit in that, by taking the ethical negativity of techniques of artificial fertilization to their extreme, it seeks to give rise to a new human being without a connection to the act of reciprocal self-giving between the spouses and, more radically, without any link to sexuality. This leads to manipulation and abuses gravely injurious to human dignity." (''Dignitas Personae'', 3.28)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-::'''Theological reasons for rejecting cloning for reproductive purposes:'''
+:"If cloning were to be done for reproduction, this would impose on the resulting individual a predetermined genetic identity, subjecting him – as has been stated – to a form of biological slavery, from which it would be difficult to free himself. The fact that someone would arrogate to himself the right to determine arbitrarily the genetic characteristics of another person represents a grave offense to the dignity of that person as well as to the fundamental equality of all people." (''Dignitas Personae'', 3.29)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-::"If cloning were to be done for reproduction, this would impose on the resulting individual a predetermined genetic identity, subjecting him – as has been stated – to a form of biological slavery, from which it would be difficult to free himself. The fact that someone would arrogate to himself the right to determine arbitrarily the genetic characteristics of another person represents a grave offense to the dignity of that person as well as to the fundamental equality of all people." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 3, Section 29).
-−
 ===[[Frozen Oocytes]]===
-'''Official Statement:'''
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-:"In this regard it needs to be stated that cryopreservation of oocytes for the purpose of being used in artificial procreation is to be considered morally unacceptable." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, Section 20)
+:"In this regard it needs to be stated that cryopreservation of oocytes for the purpose of being used in artificial procreation is to be considered morally unacceptable." (''Dignitas Personae'', 2.20)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
 ==[[:Category:Healthcare & Medicine|Healthcare & Medicine]]==

@@ Line 68: / Line 68: @@
 ====''In Vitro Fertilization -  using egg and sperm of parents''====
 ''The church’s stance on IVF, but this is only the conclusion after a lengthy argument regarding IVF and the treatment of the embryo.''
 :"The Church moreover holds that it is ethically unacceptable to dissociate procreation from the integrally personal context of the conjugal act:  human procreation is a personal act of a husband and wife, which is not capable of substitution. The blithe acceptance of the enormous number of abortions involved in the process of in vitro fertilization vividly illustrates how the replacement of the conjugal act by a technical procedure – in addition to being in contradiction with the respect that is due to procreation as something that cannot be reduced to mere reproduction – leads to a weakening of the respect owed to every human being. Recognition of such respect is, on the other hand, promoted by the intimacy of husband and wife nourished by married love." (''Dignitas Personae'', 2.16)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
@@ Line 78: / Line 78: @@
 ====''IVF – with Intra-Cytoplasmic Sperm Injection''====
-::The church specifically says that this, too, is not an ethical form of procreation:
+''The church specifically says that ICSI is not an ethical form of procreation.''
-::"Just as in general with in vitro fertilization, of which it is a variety, ICSI is intrinsically illicit:  it causes a complete separation between procreation and the conjugal act." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, section 17)
 ====''IVF – with frozen embryos''====
-::Specifically on cryogenic freezing of embryos:
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-::"Cryopreservation is incompatible with the respect owed to human embryos; it presupposes their production in vitro; it exposes them to the serious risk of death or physical harm, since a high percentage does not survive the process of freezing and thawing; it deprives them at least temporarily of maternal reception and gestation; it places them in a situation in which they are susceptible to further offense and manipulation." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, section 18)
+:"Cryopreservation is incompatible with the respect owed to human embryos; it presupposes their production in vitro; it exposes them to the serious risk of death or physical harm, since a high percentage does not survive the process of freezing and thawing; it deprives them at least temporarily of maternal reception and gestation; it places them in a situation in which they are susceptible to further offense and manipulation." (''Dignitas Personae'', 2.18)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-::"Homologous artificial fertilization, in seeking a procreation which is not the fruit of a specific act of conjugal union, objectively effects an analogous separation between the goods and the meanings of marriage. Thus, fertilization is licitly sought when it is the result of a "conjugal act which is per se suitable for the generation of children to which marriage is ordered by its nature and by which the spouses become one flesh." (Code of Canon Law, Can. 1061. According to this Canon, the conjugal act is that by which the marriage is consummated if the couple "have performed (it) between themselves in a human manner.") But from the moral point of view procreation is deprived of its proper perfection when it is not desired as the fruit of the conjugal act, that is to say of the specific act of the spouses' union." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, Section 2.B.4)
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Donum Vitae'' (1987)
-::'''Overall Ethical consideration on what to do with frozen embryos:'''
+'''<u>Ethical Considerations on What to Do with Frozen Embryos</u>'''
-::"All things considered, it needs to be recognized that the thousands of abandoned embryos represent a situation of injustice which in fact cannot be resolved. Therefore John Paul II made an “appeal to the conscience of the world’s scientific authorities and in particular to doctors, that the production of human embryos be halted, taking into account that there seems to be no morally licit solution regarding the human destiny of the thousands and thousands of ‘frozen’ embryos which are and remain the subjects of essential rights and should therefore be protected by law as human persons”." (''Dignitas Personae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref> Part 2, Section 19).
-::'''Ethical Consideration on what to do with frozen embryos:''' (from ''Donum Vitae''<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>)
+'''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
-::"The freezing of embryos, even when carried out in order to preserve the life of an embryo - cryopreservation - constitutes an offence against the respect due to human beings by exposing them to grave risks of death or harm to their physical integrity and depriving them, at least temporarily, of maternal shelter and gestation, thus placing them in a situation in which further offences and manipulation are possible." (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, Section 1.6)
+:"All things considered, it needs to be recognized that the thousands of abandoned embryos represent a situation of injustice which in fact cannot be resolved. Therefore John Paul II made an “appeal to the conscience of the world’s scientific authorities and in particular to doctors, that the production of human embryos be halted, taking into account that there seems to be no morally licit solution regarding the human destiny of the thousands and thousands of ‘frozen’ embryos which are and remain the subjects of essential rights and should therefore be protected by law as human persons”." (''Dignitas Personae'', 2.19)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
 ====''IVF – with pre-implantation genetic diagnosis''====
-::(See below for Germ-line therapy)
+:(See below for Germ-line therapy)
 ====''IVF – with egg donor''====
-::"These reasons lead to a negative moral judgment concerning heterologous artificial fertilization: consequently fertilization of a married woman with the sperm of a donor different from her husband and fertilization with the husband's sperm of an ovum not coming from his wife are morally illicit. Furthermore, the artificial fertilization of a woman who is unmarried or a widow, whoever the donor may be, cannot be morally justified."  (''Donum Vitae'',<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref> Part 5, section 2.A.2)
 ====''IVF – with sperm donor''====

@@ Line 5: / Line 5: @@
 :"Thus the fruit of human generation, from the first moment of its existence, that is to say, from the moment the zygote has formed, demands the unconditional respect that is morally due to the human being in his bodily and spiritual totality. The human being is to be respected and treated as a person from the moment of conception; and therefore from that same moment his rights as a person must be recognized, among which in the first place is the inviolable right of every innocent human being to life." (''Donum vitae'', I.1)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>
-'''General View of the Embryo'''
+'''<u>General View of the Embryo</u>'''
 '''Official Statement:''' from Sacred Congregation for the Doctrine of the Faith, ''Declaration on Procured Abortion'' (1974). See also Congregation for the Doctrine of the Faith, ''Donum vitae'' (1987), I.1<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html</ref>
@@ Line 11: / Line 11: @@
 :To this perpetual evidence ... modern genetic science brings valuable confirmation. It has demonstrated that, from the first instant, the programme is fixed as to what this living being will be: a man, this individual-man with his characteristic aspects already well determined. Right from fertilization is begun the adventure of a human life, and each of its great capacities requires time ... to find its place and to be in a position to act." (''Declaration on Procured Abortion'', 12)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19741118_declaration-abortion_en.html</ref>
-'''General Theological Perspective on Embryos'''
+'''<u>General Theological Perspective on Embryos</u>'''
 '''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
@@ Line 23: / Line 23: @@
 :"Therefore We base Our words on the first principles of a human and Christian doctrine of marriage when We are obliged once more to declare that the direct interruption of the generative process already begun and, above all, all direct abortion, even for therapeutic reasons, are to be absolutely excluded as lawful means of regulating the number of children." (''Humanae Vitae'', 14)<ref>http://www.vatican.va/holy_father/paul_vi/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae_en.html</ref>
-'''Regarding Selective Abortions after Fertility Treatment'''
+'''<u>Regarding Selective Abortions after Fertility Treatment</u>'''
 '''Official Statement:''' from Congregation for the Doctrine of the Faith, ''Dignitas Personae'' (2008)
@@ Line 37: / Line 37: @@
 :"As is known, abortion is “the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth”.  Therefore, the use of means of interception and contragestation fall within the sin of abortion and are gravely immoral. Furthermore, when there is certainty that an abortion has resulted, there are serious penalties in canon law." (''Dignitas Personae'', 2.23)<ref>http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081208_dignitas-personae_en.html</ref>
-'''In regards to having a hysterectomy or tubal ligation:'''
+'''<u>Having a Hysterectomy or Tubal Ligation</u>'''
 ''A hysterectomy is only permitted if there is a medical problem with the uterus that presents an immediate threat to the woman, and the hysterectomy is used as the therapeutic solution. Hysterectomy and tubal ligation are not permitted for contraception.''