Genetic Engineering Essay Research Paper The Benefits

Genetic Engineering Essay, Research Paper

The Benefits and Risks of Genetic Engineering

The arrival of genetic engineering presents Catholics with an interesting moral dilemma. Although it clearly brings with it immense benefits for the entire human race, certain aspects of it don’t bide by Catholic moral teachings. If a doctor uses biotechnology to diagnose or cure a patient, is he playing God, or simply saving life. Due to issues like these, the Catholic Church holds certain reservations when it comes to this new field in science. The Church’s view is not strictly a one way street however; it can also see the benefits present in this science.

“The Catholic Bishops of the United States believe that, despite occasional tensions and disagreements, there can be no irreconcilable conflict between religion and science (Schnurr 1).” As Monsignor Schnurr points out, the Church has nothing against sciences like genetic engineering, as long as they agree with its moral guidelines. The Church believes that many aspects of genetic engineering are beneficial, and should be further researched and implemented.

Genetic testing and screening has obvious uses. People’s genes can be checked for diseases, negative traits, and disabilities. If someone is genetically tested they can be more certain of their future. Doctors can get an early start on preventing or curing fatal diseases, greatly increasing the patient’s chance to live. If the tests show the patient is completely healthy, they can relieve that patient’s anxiety. The Church’s official word on genetic testing is that it is morally just when it functions as an extension of sound medical practice (Singer 72). The Church, being a center of healing itself, doesn’t deny the usefulness of genetic engineering as an extension of traditional therapeutic practices. “Catholics have served the sick for many centuries, and the Church is one of the major providers of health care in the world; naturally, it applauds every medical advance that promises healing without violating moral law (Schnurr 1).”

This is not surprising; the Church has always had a similar view of genetic engineering, and scientific advances in general. In 1983, when genetic engineering was in its infancy, Pope John Paul II officially told the World Medical Association that the Catholic Church will support all medical advances (Singer 8). Any “strictly therapeutic intervention whose explicit objective is the healing of various maladies such as those stemming from chromosomal defects will, in principle, be considered desirable,” he says. He goes on to elaborate on the restrictions of the science, “[any advances will] be considered desirable, provided they are directed to the true promotion of the personal well being of the individual.”

Genetic testing can assist sound decision-making in a wide range of situations. It is most commonly used to detect genetic defects in newborns before they can become problems. Millions of Americans are hospitalized every year because of hereditary diseases and congenital abnormalities, most of which could have been prevented by early detection (Singer 39). As the Church says, when genetic testing brings about a cure, it is a blessing (Schnurr 1). There are several Church teachings regarding this, the most detailed of which probably being the statement made in 1987 from the Vatican Congregation for the Doctrine of the Faith called the Donum Vitae, or gift of life (Cheney 18). This statement was “Is genetic diagnosis morally licit. If genetic diagnosis respects the life and integrity of the embryo and the human fetus and is directed toward its safeguarding or healing as an individual, then the answer is affirmative”

Another area where genetic testing can benefit human flourishing is in the arena of human reproduction. Couples about to get married or have children would naturally want to know if they have any heritable genetic defects. Things like mental retardation, cystic fibrosis and breast cancer can all be passed down through reproduction (Cheney 1). While such testing carries risk, it can be considered an act of prudence, whether the couple subsequently decides to marry or not (Schnurr 1). Pope John Paul II said in his recent encyclical, the Gospel of Life, that prenatal diagnostic techniques are morally permissible “when they do not involve disproportionate risks for the child and the mother, and are meant to make possible early therapy or even to favor a serene and informed acceptance of the child not yet born.” As genetic tests like amniocentesis and chorionic villus sampling, tests to detect abnormalities in children (Singer 112), become more an more accessible to the average population, more and more people are taking advantage of them.

Some aspects of genetic engineering, however, waver over the Church’s line of moral acceptance. Genetic testing can encourage an abortion if the child shows positive signs of some unwanted trait, such as a severe physical or mental disability. It is even speculated that, given the ability, some governments may enforce a mandatory genetic screening on all unborn children so they can weed out the future “burdens,” and only allow parents to have healthy and productive children (Singer 30). The benefits of something similar to Hitler’s “perfect race” are clear, and if someone with enough power were to disregard the raw immorality of such a lethal practi