Erds & Dignitas Personae.Pps
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This document provides an overview of the social and pastoral responsibilities of Catholic health care services according to the Ethical and Religious Directives for Catholic Health Care Services. It discusses serving all people with dignity and advocacy for the vulnerable. It addresses the need for medical research, employee justice, and pastoral care consistent with Catholic teachings. Specific topics covered include advance medical directives, informed consent, experimentation, and privacy. The document emphasizes preserving life, relieving suffering, and respecting human dignity for all.
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As discussed in Chapter 1, in the Christian worldview, the ultimate foundation for determining the right, the good, and the just is the triune God. The triune God is the ultimate foundation of reality, including ethics. Moral goodness and justice are derived from the very character of God. God is holy and set apart (Leviticus 20:26, English Standard Version), so people are to live lives of holiness and goodness. God is love (1 John 4:10–11), and so love is a virtue and an essential principle for life and relationships. Because God is just toward people (Deuteronomy 15:15), they are to act justly towards the poor, the sick, and the disenfranchised. People are to live in covenant faithfulness to their spouses and to honor covenantal relationships in their professions (e.g., the doctor-patient and nurse-patient relationship) because God is a covenant God, faithful to his people, even when they were unfaithful (Hosea 1–3; Malachi 2:10,14).
As discussed previously, all ethics flow from one’s worldview and its basic assumptions about ultimate reality. One’s view of human nature, the fundamental problem of humanity, the solution to that problem, and the ultimate direction and goal of history will determine personal ethics. Every worldview embodies these elements in some sense, and the substance of these elemental conceptions influences everyone’s moral vision. These assumptions deeply influence what one believes to be the right, the good, and the just, and they will direct, whether consciously or subconsciously, one’s individual daily choices and actions.
The Christian worldview, which is the focus of this text, is founded on the biblical narrative or story. This narrative is often summarized as the story of the creation, fall, redemption, and restoration of human beings, along with the entire created order (see Figure 3.1). This section will examine how key concepts within this narrative, such as sin, righteousness, and Shalom, provide a framework by which the Christian worldview understands the concepts of health and disease and life and death, as well as provides guiding norms for how one should approach healing and care-giving, the ethical use of medicine and new medical technologies, and justice in health care.
Figure 3.1
Biblical Narrative and Christian Worldview
Creation
The Christian narrative of creation is essential for both Christian theology and for Christian ethics. At the foundation of the biblical narrative is the Christian God who is the creator of everything that exists (Genesis 1–2). The most important aspects of the biblical view of creation are the following:
1. Nothing exists that does not have God as its creator (Colossians 1:16; Revelation 4:11).
2. There is a clear distinction between God and his creation (God transcends creation). At the same time God continues to be involved in every aspect of creation, providentially directing and guiding all things that come to .
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What do the four parts of the Christian Biblical Narrative (i.e., creation, fall, redemption, and restoration) say about the nature of God and of reality in relation to the reality of sickness and disease? From where would one find comfort and hope in the light of illness according to this narrative? Explain in detail each part of the narrative above and analyze the implications.
Biomedical Ethics in The Christian Narrative
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The reality of religious pluralism (the view that there are many different religions with different teachings) does not logically imply any sort of religious relativism (the view that there is no such thing as truth, or that everything is a matter of opinion). There are genuine distinctions between religions and worldviews. Given this fact, it is imperative that one be tolerant of differences and engage civilly with those of different religions or worldviews. It might be tempting to think that one is being tolerant or civil by simply rolling all religions into one sort of generic "spirituality" and to claim that all religions are essentially the same. But this is simply false. Once again, there are genuine and important differences among religions; these differences are meaningful to the followers of a particular faith. To simply talk of some sort of a generic "spirituality," while maybe properly descriptive of some, does not accurately describe most of the religious people in the world. Furthermore, this terminology often reduces religion to a mere personal or cultural preference, and it ignores the distinctions and particularity of each. The point is that such a reductionism is not respectful of patients. It should also be noted that atheism or secularism are not simply default or perfectly objective (or supposedly scientific) starting positions, while religious perspectives are somehow hopelessly biased. Every religion or worldview brings with it a set of assumptions about the nature of reality; whether or not a particular view should be favored depends upon whether or not it is considered true and explains well one's experience of reality.
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- 4. PART ONE The Social Responsibility of Catholic Health Care Services
- 7. from the Vatican’s 12/08 “Dignitas Personae”
- 10. from the Vatican’s 12/08 “Dignitas Personae”
- 13. from the Vatican’s 12/08 “Dignitas Personae”
- 18. An explanation from the Vatican's Pontifical Academy about "cooperation” < http://www.zenit.org/article-13676?l=english>
- 19. An explanation from the Vatican's Pontifical Academy about "cooperation” < http://www.zenit.org/article-13676?l=english>
- 20. An explanation from the Vatican's Pontifical Academy about "cooperation” < http://www.zenit.org/article-13676?l=english>
- 24. PART TWO The Pastoral and Spiritual Responsibility of Catholic Health Care
- 26. from the Vatican’s 12/08 “Dignitas Personae”
- 29. from the Vatican’s 12/08 “Dignitas Personae”
- 38. PART THREE The Professional-Patient Relationship
- 45. From the Catechism of the Catholic Church
- 48. from the Vatican’s 12/08 “Dignitas Personae”
- 51. (As per Directive 45, abortion “in its moral context, includes the interval between conception and implantation of the embryo.” )
- 53. Pope Benedict XVI’s 10/29/07 address to the International Congress of Catholic Pharmacists
- 56. PART FOUR Issues in Care for the Beginning of Life
- 57. from the Vatican’s 12/08 “Dignitas Personae”
- 61. Sidebar: It must be noted that some are using a changed definition of “conception”, to claim that certain activities are “contraceptive” when they are actually “abortifacient.”
- 67. from the Vatican’s 12/08 “Dignitas Personae”
- 74. SIDEBAR: The success rates in achieving pregnancy through Church approved “NaPro Technology” is FAR higher than IVF!
- 91. “ We Can Recapture the Spirit that Cherishes All Human Life” (Bucks Cty Courier Times, 11/16/06)
- 92. “We Can Recapture the Spirit that Cherishes All Human Life” (Bucks Cty Courier Times, 11/16/06)
- 94. from the Vatican’s 12/08 “Dignitas Personae”
- 109. from the Vatican’s 12/08 “Dignitas Personae”
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- 113. from the Vatican’s 12/08 “Dignitas Personae”
- 121. PART FIVE Issues in Care for the Dying
- 128. From the Catechism of the Catholic Church
- 131. Recognizing the Immorality of Cooperating in So- Called “Mercy Killing” Was NOT Always So Counter-Cultural….
- 138. In September 2006, the Vatican hosted international experts on neurology for discussion of the latest evidence of "The Signs of Death.”
- 140. From the Catechism of the Catholic Church
- 142. PART SIX Forming New Partnerships with Health Care Organizations and Providers
- 153. from the Vatican’s 12/08 “Dignitas Personae”