Xenotransplantation: A Summary of the Theological and Anthropological Aspects
Issue 6, April 2002
From the report of the Pontifical Academy for Life
Prospects for Xenotransplantation: Scientific Aspects and Ethical Considerations
1. Human intervention in the created order
The account of creation in Genesis lays out the hierarchy among creatures, which can also be deduced from the transcendent dignity of the human person. Our right to intervene in the created order and modify some of its aspects is derived from an understanding of the position of human beings at "the centre and at the summit" of the created order. God placed human beings in this position, not only because everything that exists is intended for them, but because woman and man have the task of co-operating with the Creator in leading creation to its final perfection.
It is not a case of human beings "lording it over" other creatures. It is the right and duty of human beings, "according to the mandate from the Creator and never against the natural order established by him, to act within the created order and on the created order, making use of other creatures in order to achieve the final goal of all creation: the glory of God and the full and definitive bringing about of the Kingdom", through the promotion of the human person.
2. The use of animals for the good of human beings
As creatures, animals have their own intrinsic value which must be recognized and respected. However they were placed by God at the service of human beings, to assist in human development and progress. Human beings have always used animals to meet their needs, for example, in the provision of food and clothing, and to assist with work. The manner in which animals have been used has varied according to different stages of civilization. Xenotransplantation is a totally new type of service of animals to human beings, but as a service it is not in conflict with the created order.
There are two opposing points of view about the use of animals to improve human health or survival. At one extreme is the belief that animals and humans have equal dignity. At the other extreme is the belief that animals can be used by humans without regard to ethical considerations. In the Catholic tradition human beings have a unique and higher dignity than animals, but humans must also answer to the Creator for the manner in which animals are treated. This means that the sacrifice or use of animals can only be justified when it provides an important benefit for humans. Xenotransplantation is considered to be such a benefit. However unnecessary animal suffering is to be avoided; there must be a real need for the procedure; and genetic modification used as part of the process must not alter biodiversity and the balance of species.
In terms of the acceptability of xenotransplants, Catholic theology does not preclude the use of animal organs in humans. If personal identity is not affected by the transplant, the acceptability of xenotransplantation is determined by cultural and psychological factors.
3. Xenotransplantation and the identity of the recipient
In addition to the two theological issues outlined an evaluation of xenotransplantation must include measuring it against the findings of philosophical anthropology, especially those that relate to personal identity. Does the introduction of an animal organ into the human body modify a person's identity and the "rich meaning of the human body"? To what extent is such modification acceptable?
Personal identity is the relationship of an "individual's unrepeatability and essential core" to his/her being a person (on the ontological level) and feeling that he/she is a person (psychological level). These characteristics are expressed in the person's historical dimension and, in particular, in the thinking and communicative structures of the head.
Personal identity constitutes a good of the person, and is an intrinsic quality of an individual's very being. As such it is a moral value, and there is a right and duty to promote and defend the integrity of the personal identity of every individual. The integrity of personal identity therefore provides an ethical limit to the degree of change which xenotransplantation may be allowed to bring about in the human recipient of an animal organ. Some organs are primarily functional, whereas others have a strong personal symbolism or are intimately linked to the identity of the person. The specific functions of the brain and reproductive organs link them indissolubly to personal identity, and therefore xenotransplantation involving these organs can never be morally legitimate. The acceptability of xenotransplants of other organs with strong personal symbolism will depend upon the subjective response of the individual, and need to be assessed on a case-by-case basis.
The full report can be found on the website of the Pontifical Academy for Life
The Genetic Engineering Debate
Dr Neil Vaney
Issue 7, August 2002
The Biblical meaning of the Land
The Old Testament is a story of the gift of good land and the loss of that land. At the start of the first millennium before Christ, the sacred writer reflected on the history of tribal squabbles, of migration and of conquest out of which the Jewish nation was born. From the first he saw it as a story of disharmony between men and women, between shepherd and farmer. Interwoven in this story was the battle of the people to find good soil and become rooted in it.
The Genetic Symphony
Nathaniel Centre Staff
Issue 10, August 2003
"The return of Ludwig! 'A Further Feast of Beethoven' was again highly successful in Auckland, Wellington, Christchurch and Dunedin. Of the many letters and emails received there was one from a young newcomer to symphony concerts that summed up the power of the music: "I was full of cold and nearly didn't go, but I'm glad I made the effort – it was just great. Wilma was fantastic (Romances). Saturday night was great as well. I have to say the best piece was Symphony No 9. It was absolutely stunning. I can't believe he was deaf when he wrote it. Unbelievable! I can't say enough about it. I was spellbound. When I looked at the programme and saw it was 67 minutes long I thought 'oh, my goodness'. But the time just flew by. I had tears in my eyes during the third movement. And the drums in the second movement were fantastic. I was still talking to myself about the night long after I got home. Incredible..." [1]
New Organisms and Other Matters Bill 2003
Nathaniel Centre Staff
In May 2000, the government established the Royal Commission on Genetic Modification. In its report (July 2000) the Royal Commission made many recommendations, most of which were accepted by the government. The government has since introduced a Bill into Parliament called the "New Organisms and Other Matters (NOOM) Bill" covering a range of issues in response to the recommendations of the Royal Commission. It proposes amendments to the Hazardous Substances and New Organisms (HSNO) Act 1996 (47 clauses), the Medicines Act 1981 (8 clauses) and the Agricultural Compounds and Veterinary Medicines (ACVM) Act 1997(3 clauses).
Ethical Criteria Outlined for Use of Genetically Modified Organisms
Nathaniel Centre Staff
Issue 10, August 2003
Vatican Official Urges Respect for Biodiversity
VATICAN CITY, AUG. 18, 2003 (Zenit.org).- Recourse to genetically modified organisms calls for proof of their usefulness as well as a verification of the risks involved, says a Vatican official and expert on the matter.
Given the debates within the Catholic world on the subject, Bishop Elio Sgreccia, vice president of the Pontifical Academy for Life, and director of the Bioethics Center of Rome's Catholic University of the Sacred Heart, spoke on a recent program on Vatican Radio.
"First of all," the bishop said Aug. 5, "there must not be blind opposition to man's intervention on plants and animals in the genetic field, when the latter does not cause harm and is useful to man himself."
Second, there must be scientific verification of "the risks ... both on the natural and pharmaceutical products as well as on the genetically modified organisms themselves," he said.
"It is the verification of the risk, the so-called principle of precaution. Until now no very serious risks have been reported. I think that progress is being made with due caution, with a kind of experimentation before introducing these products in the market," Bishop Sgreccia said. In this connection, he added that it is necessary to respect the "ecological balance, namely, respect for biodiversity." "The new species must not supplant the pre-existing ones," he said. "Biodiversity must be safeguarded in the world, as it is wealth for all."
"In the third place, the citizen must be informed," namely, when these products are commercialized they must have a "label," the Vatican official said. He added that the introduction of genetically modified organisms must respect "the economic ethic at the international level."
In other words, "genetically modified products must not serve for the exclusive use of enterprises, of great industries," the bishop said. "Industries must benefit from a just profit, but must not be turned into a monopoly which becomes a serious burden for those needing to take recourse to these products."
"The question on biotechnologies, moreover, must not be used with protectionist objectives," he said. The bishop explained that there "must be a balance, respect for the ethical concerns of the market, not only for the ethical concerns of health."
In a word, according to Bishop Sgreccia, the key lies in harmonizing "science -- with its undoubted capacity to develop, to verify objectives truths of an experimental character -- and ethics, which must relate the resources of the sciences to human values and persons, which must be at the center."
When addressing the Ministerial Conference on Biotechnology, held in Sacramento, California, in June, Archbishop Renato Martino, president of the Pontifical Council for Justice and Peace, explained that the Holy See is gathering information on the problem in order to develop "a clear view on the use of GMOs."
Toi te Taiao: Use of Human Genes in Other Organisms
Nathaniel Centre Staff
Issue 14, November 2004
Earlier this year Toi te Taiao: the Bioethics Council undertook a process of dialogue with New Zealanders on the cultural, spiritual and ethical issues arising from the use of human genes in other organisms. The process involved using focus groups to identify the issues, followed by a programme of dialogue meetings and 12 hui, an online dialogue process and written submissions. The Council presented its report to the Minister for the Environment, Marion Hobbs, in August.
Xenotransplantation: A Spiritual Perspective
John Kleinsman
Issue 15, April 2005
Xenotransplantation is defined as the transplantation of living cells, tissues or organs from one species to another. In the wake of a worldwide shortage of organs, and transplant waiting lists that will continue to accelerate due to an aging population, animals are being seen as offering a potentially unlimited supply of organs and tissues.
ERMA and Ethical Issues
Nathaniel Centre Staff
Issue 16, August 2005
On 1 July 2011, the Government announced the establishment of the Environmental Protection Authority (EPA) as a Crown agent responsible to the Minister for the Environment, incorporating all of the functions and powers of the Environmental Risk Management Authority (ERMA).
The Environmental Risk Management Agency (ERMA) recently established an Ethics Advisory Panel to assist in dealing with ethical aspects of applications made to ERMA under the Hazardous Substances and New Organisms Act 1996 (HSNO Act).