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What is bioethics without Christianity?

The author uses the essays in this issue as a springboard for making three points. First, he argues that most, if not all, current institutional versions of Christianity have failed to provide a meaningful framework for the spiritual life. Second, he argues that there is no ethics other than Judeo-Christian ethics and that there can be no bioethics other than Judeo-Christian bioethics. Finally, he argues that the overriding issue we face is not whether to address bioethical issues from a Christian perspective or from a non-Christian perspective, but rather whether we shall address biological and medical issues from an ethical or a scientific-technological perspective.

Bioethics↗

Bioethics, Christian charity and the view from no place.

This essay contrasts the notions of charity employed by Traditional Christianity and by liberal cosmopolitan bioethics, arguing that: (1) bioethics attempts to reconstruct the notion of charity in a manner that is caustic to the Traditional Christian moral vision, (2) Christians are, on the whole, more charitable than proponents of bioethics' reconstructed view (even given the standards of the latter), and (3) the theistically oriented conception of charity employed by Traditional Christianity cannot be expressed in bioethics' purportedly neutral public vocabulary. The upshot is that, in the name of neutrality and pluralism, liberal cosmopolitan bioethicists seek to impose an impoverished moral vocabulary that reflects liberal cosmopolitan ideology while excluding input from Traditional Christianity and other non-liberal-humanistic moral visions.

Bioethics↗

Christian bioethics, secular bioethics, and the claim to cultural authority.

Though the papers in this volume for the most part address the question, "What is Christian about Christian Bioethics", this paper addresses instead a closely related question, "How would a Christian approach to bioethics differ from the kind of secular academic bioethics that has emerged as such an important field in the contemporary university?" While it is generally assumed that a secular bioethics rooted in moral philosophy will be more culturally authoritative than an approach to bioethics grounded in the contingent particularities of a religious tradition, I will give reasons for rejecting this assumption. By examining the history of the recent revival of academic bioethics as well as the state of the contemporary moral philosophy on which it is based I will suggest that secular bioethics suffers from many of the same liabilities as a carefully articulated Christian bioethics. At the end of the paper I will turn briefly to examine the question of how, in light of this discussion, a Christian bioethics might best be pursued.

Bioethics↗

The ecumenical and non-ecumenical dialectic of Christian bioethics.

Non-ecumenical Christian bioethics will seem a strange category for many. The category relies on the recognition that bioethics mediates morality and ethics in healthcare. As such bioethics will have particular content. It is the content of a moral vision that both divides and unites. The enterprise of non-ecumenical Christian bioethics explores how Christians are both divided and united on the issue of bioethics. Non-ecumenical Christian bioethics is opposed to a facile ecumenism that reduces the content of Christian morality to the lowest common denominator.

Bioethics↗

Christian bioethics as non-ecumenical.

A community's morality depends on the moral premises, rules of evidence, and rules of inference it acknowledges, as well as on the social structure of those in authority to rule knowledge claims in or out of a community's set of commitments. For Christians, who is an authority and who is in authority are determined by Holy Tradition, through which in the Mysteries one experiences the Holy Spirit. Because of the requirement of repentance and conversion to the message of Christ preserved in the Tradition, the authority of the community must not only exclude heretical teaching but heretical communities from communion. Understanding Christian bioethics requires a focus on the content of that bioethics in terms of its social context within a right-believing, right-worshipping community. Christian bioethics should be non-ecumenical by recognizing that true moral knowledge has particular moral content, is communal, and is not fully available outside of the community of right worship. The difficulty with Roman Catholicism's understandings of bioethics lies not just in its continued inordinate accent on the role of reason apart from repentance (as well as in its defining novel doctrines), but in Roman Catholicism's not recognizing that the contemporary, post-Christian age is in good measure the consequence of its post-Vatican II failure to call for a return to the traditional pieties and asceticisms of the Fathers so that all might know rightly concerning the requirements of Christian bioethics.

Abortion, Induced↗

Equality in health care: Christian engagement with a secular obsession.

A frenetic search for equality lies at the center of much secular and even "Christian" bioethics. In a secular world, if one does not believe in God, if this life is one's whole existence, it would seem that one could not settle for less than equal approbation, especially equality before the risks of suffering and death, which medicine promises to ameliorate. Yet, the concern for equality in health care is puzzling. After a modest level of access to health care there is little difference in average life expectancy. Are concerns for equality in health care even vaguely Christian? The pursuit of Christian perfection has never been correctly equated with state-imposed egalitarianism. Furthermore, an all-encompassing, secular, egalitarian health care system may provide equal access to significantly immoral medical treatments. In contrast to secular thought, the call of Christianity is a call to holiness, not a call to an egalitarianism that superficially resonates with certain elements of Christian thought.

Christianity↗

In the world but not of it: managing the conflict between Christian and institution.

Christian physicians, nurses and other health care workers must manage a daily conflict of conscience between their Christian faith and predominantly secular health care institutions. This essay examines various efforts for managing these conflicts: a turn towards social justice or a seeking of holiness. Seeking social justice, however, is theologically empty. Traditionally, the Christian requirement that we be "in this world but not of it" requires a journey along a narrow path to holiness. Christian medical morality must, therefore, be understood within this light. However, just as there cannot be generic health care, but rather health care for a particular person's needs and problems there cannot be generic holiness, but only a holiness grounded in worshiping God rightly. In so worshiping the Christian will be assisted in negotiating the inescapable and perilous vocation of being in the world but not of it.

Catholicism↗

Ethics of practice among Christian psychologists: a pilot study.

Christian psychologists have questioned whether the code of ethics proposed by secular psychology is sufficient for the practitioner who is a Christian. However, little descriptive data exist on the ethical beliefs and behaviors of Christian psychologists. Survey data were obtained from 69 Christian clinicians indicating the frequency with which they engaged in 83 behaviors and the degree to which they believed the behaviors were ethical. Responses were tabulated for each option and on each behavior. Of the 83 items, four occurred in the practices of over 90% of the respondents, while six never occurred, the latter being mostly sexually related items. Agreement on ethics was found with 13 of the items, while nine behaviors, several of which involved financial issues, proved to be difficult ethical judgments. The data indicate that Christian psychologists are effectively understanding and implementing the ethical guidelines of the American Psychological Association although guidance may be needed regarding finances and homosexuality.

Christianity↗

"Fag church": men who integrate gay and Christian identities.

It is usually assumed that being gay or lesbian and being Christian is contradictory. The eight men who participated in this qualitative inquiry demonstrate otherwise. I investigated the ways in which these men integrated their gay and Christian identities meaningfully into their lives. From the interview data, I discerned and describe in this paper a variety of strategies that these men adopted in order to facilitate identity integration of seemingly mutually exclusive identities. In the bid for social and political equality with heterosexuals, gays and lesbians typically have not received support from Christians, at least not from politically active Christians, many of whom participate in explicitly antigay campaigns. Given such a contentious context, I discuss the personal and political implications of integrating gay and evangelical Christian identities.

Adult↗

[The relationship between maturity of Christian faith and anxiety of patients with cancer].

The purpose of this study was to determine the relationship between the maturity of Christian faith and anxiety. Nurses are concerned with the spiritual dimension of clients' experience. The subjects of this study were patients with cancer in Y. University Hospital in Seoul. Subjects were selected who knew their diagnosis, were aged 20 or older and agreed to the interview. A total of 35 patients were interviewed from August 1 to September 15, 1988. The instruments used in this study were the maturity of Christian faith scale developed by H.S. Choi and modified by the investigator, and an anxiety scale developed by the investigator. Data were analyzed by statistical methods including Frequency, ANOVA, and Pearson Correlation Coefficient. Results included the following: Hypothesis, "That as the degree of maturity of Christian faith of the patients increases, the degree of state anxiety will decrease", was supported (gamma = -.8061, p less than .001). According to this study, maturity of Christian faith is significantly related to the reduction of anxiety of patients with cancer. In a holistic approach to their clients, nurses may have confidence that the maturity of Christian faith of their clients will contribute to the reduction of anxiety.

Anxiety↗

A conceptual framework for Christian nursing practice.

The use of models and theories of nursing has raised questions for Christian nurses. It was acknowledge that many of the underlying philosophical assumptions made in models and theories of nursing are contrary to those acceptable to Christians. Questions of the importance of understanding these philosophical assumptions when adopting a model of nursing were raised. What essential assumptions should the Christian nurse accept when adopting a given model of nursing? Is there in certain circumstances a need to reject a given model of nursing because it does not support fundamental Christian beliefs about the nature of mankind, society or nursing? Is it necessary for Christian nurses to develop their own model of nursing?

Christianity↗

The Ninth Circuit Court's treatment of the history of suicide by Ancient Jews and Christians in Compassion in Dying v. State of Washington: historical naivete or special pleading?

In this article, Prof. Darrel Amundsen critiques Judge Reinhardt's comments regarding "Historical Attitudes Toward Suicide" in his Compassion in Dying opinion. Amundsen demonstrates that the court's characterization of ancient Jewish and Christian practices is inaccurate and misleading because it fails to acknowledge the complexities of the moral issue of suicide. Amundsen discusses martyrdom, suicide in general, suicide by the ill, and euthanasia in ancient Judaism. In contrast to the court's commentary, Amundsen demonstrates that regard for human life is a central feature of Jewish ethical monotheism. Furthermore, the author challenges the court's conclusions about early Christianity, and explains why its treatment of the issue of suicide in early Christianity is misleading and inaccurate. Amundsen's discussion of early Christianity includes suicide, martyrdom, and especially the Augustinian teaching on suicide. He concludes that the court's treatment of the issue of suicide in early Christianity is so historically and conceptually muddled as to be fundamentally inaccurate.

Bible↗

[Christiane vs. Goethe's final illness].

This paper deals with the diseases of Christiane, Goethe's wife, during the period of their marriage (1806-1816). Recurrent stomach complaints, due perhaps to gastro-duodenitis or an ulcer, were, it is suggested, of psychosomatic origin. They might have resulted from an intrinsic conflict between Christiane's unsatisfied desire for nearness and Goethe's absolute insistence on periods of distance and seclusion for the sake of his creative work. In contrast to this, Christiane's final illness was organic in nature. Contemporary records clearly indicate that she was suffering, not from suspected cerebrovascular accidents, but from the late form of symptomatic epilepsy with single grand mal seizures documented in 1815. In May/June 1816 these gave way to a series of grand mal seizures continuing into a malignant grand mal state, from which she never recovered. Pathogenetic aspects of the disease, allowing for the hypothesis of a latent infantile cerebral paresis together with the proven alcohol consumption are discussed and, in particular, the reasons why the correct diagnosis has been missed by posterity, even though it was clearly pointed out by Möbius as long ago as 1903. It is suggested that persistent irrational and unobjective prejudices relating to epilepsy, to Christiane's personality and last but not least to Möbius' pathographic approach have, up to the present, led to a dismissal of the true diagnosis of Christiane v. Goethe's final illness.

Famous Persons↗

Religious dimensions of suffering from and coping with cancer: a comparative study of Jewish and Christian patients.

INTRODUCTION: The major aim of this research was to study religious coping styles among Christian and Jewish patients suffering from cancer. In addition, the empirical results were compared with the Jewish and Christian traditions of suffering. SAMPLE: A total of 100 Jewish and Christian cancer patients in Switzerland and in Israel consented to being interviewed about their religious coping styles. METHODS: For the collection and analysis of data, a grounded theory approach was applied. For the comparison of the empirical data with the traditional Jewish and Christian scriptures, content analysis and hermeneutics were used. RESULTS: The analysis shows that patients of both religious used the same five coping strategies. This research demonstrates that for most patients -- though not for all -- religiousness has great potential as a resource to help them coping in positive ways with cancer. CONCLUSION: This resource should be utilized for the patients' benefit and further studied.

Adaptation, Psychological↗

The deChristianization of Christian hospital chaplaincy: some bioethics reflections on professionalization, ecumenization, and secularization.

The traditional roles of Christian chaplains in aiding patients, physicians, nurses, and hospital administrators in repentance, right belief, right worship, and right conduct are challenged by the contemporary professionalization of chaplaincy guided by post-Christian norms located in a public space structured by three defining postulates: the non-divinity of Christ, robust ecumenism, and the irrelevance of God's existence. The norms of this emerging post-Christian profession of chaplaincy make interventions with patients, physicians, nurses, and hospital administrators in defense of specifically Christian bioethical norms and goals unprofessional, because the chaplain is now directed as a professional to support health care services held to standards articulated within a secular morality. These changes are exemplar of the profound recasting of the dominant moral culture with wide-ranging implications for bioethics.

Bioethics↗

Consanguinity in a population sample of Israeli Muslim Arabs, Christian Arabs and Druze.

BACKGROUND: In Israel lives a heterogeneous population; most of the inhabitants are Jews, and about a fifth of the population is made up of other religions, mainly Muslim Arabs including Bedouins, Christian Arabs and Druze. PRIMARY OBJECTIVE: A national survey was performed on consanguineous marriages in Israeli Arabs and Druze in order to identify population groups that are at highest risk for autosomal recessive and for multifactorial disorders. RESEARCH DESIGN: During 1990-1992, women were interviewed after delivery in maternity wards all over Israel. Data on consanguinity between the couples, their parents, and other demographic information were received from 1303 Muslim Arabs including 278 Bedouins, from 107 Christian Arabs and 115 Druze. MAIN RESULTS: The results showed high consanguinity rates in Muslim Arabs (42%), Christian Arabs (22%) and in Druze (47%). Rates of first cousin and closer matings in Muslim Arabs and Druze were stable over time in contrast with a significant decrease in the rates of distant consanguineous matings. Muslim Arab husbands (not Bedouins) who were sons of first cousins were more frequently (31%) married to a cousin than were other husbands (22%), and in Bedouins these rates were 53% and 33%, respectively. The rate of first cousin matings was predominantly associated with the level of education. The rate was highest in those Bedouins (37%) and Druze (37%) with low educational level, and lowest in highly educated Christian Arabs (14%) and non-Bedouin Muslim Arabs (10%). The association with education has implications for developing strategies for reducing consanguinity rates.

Arabs↗

Pluralism and ethical dialogue in Christian healthcare institutions: the view of Caritas Catholica Flanders.

In this article, the place and the nature of an ethical dialogue that develops within Christian healthcare institutions in Flanders, Belgium is examined. More specifically, the question is asked how Christian healthcare institutions should position themselves ethically in a context of a pluralistic society. The profile developed by Caritas Catholica Flanders must take seriously not only the external pluralistic context of our society and the internal pluralistic worldviews by personnel/employees and patients, but also the inherent inspiration of a Christian healthcare institution. This article concludes with ten general orientations that could shape the ethical dialogue from a Christian inspiration in a pluralistic context.

Belgium↗

Hindu and Christian fertility in India: a test of three hypotheses.

Three hypotheses interpret differences in human fertility among religious groups. The Particularistic Theology Hypothesis stresses the pronatalist influence of doctrines forbidding artificial contraception and emphasizing the importance of sons, while the Characteristics Hypothesis focuses on the antinatalist effect of urban residence, higher education, and late age at marriage. But the Minority Status Hypothesis argues that such antinatalist effects may be stronger for a minority than a majority, since better-educated, late-marrying urbanites have greater chances for upward mobility. Minority groups with these advantages may have much lower fertility than similar people in the majority group if antinatalism is seen as a way to counter prejudice and move up. I tested these three hypotheses with data from the 1981 Census of India, from which I calculated mean numbers of children ever born per wife aged 35-44. I standardized the mean for differences between Hindu and Christian women by urban residence, education, age, and length of marriage. The standardized fertility rates of Hindus and Christians were similar in 25 states/union territories. Only in Meghalaya, Mizoram, and Nagaland did the Hindu religious minority have a lower standardized birth rate than the Christian majority; but the Muslim minority had one like the Christians'. This pattern was most consistent with the Characteristics Hypothesis.

Adult↗