John Paul Ii's Contribution To Catholic Bioethics by Associate Professor Christopher Tollefsen (auth.), Associate

By Associate Professor Christopher Tollefsen (auth.), Associate Professor Christopher Tollefsen (eds.)

Any checklist of the main influential figures of the second one half the 20 th century could arguably need to commence with the identify of Pope John Paul II. From 1978, whilst he was once inaugurated, to the current, over 1 / 4 of a century later, the Pope has been a dominant strength on the planet, either in the Catholic and Christian Church, and within the greater overseas neighborhood. one of the parts during which the Pope has been of sign value to modern dialogue, argument, and coverage has been the sector of bioethics. This assortment brings jointly for the 1st time in an available and readable shape a precis and overview of John Paul II's contribution to bioethical concerns and theories. It comprises dialogue of the Pope's perspectives at the dignity of the individual and the sanctity of human lifestyles, and the applying of those perspectives to varied problems in scientific ethics equivalent to abortion and embryo study, the perfect to health and wellbeing care and the matter of discomfort.

Throughout, cognizance is paid to the way the Pope stands as a recognizably genuine voice for the Catholic religion within the scientific arena.

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Nos. 78-80). indicated by the natural law as goods to be pursued” (1993, no. safeguarded by the commandments, which, according to St. Thomas, contain the whole natural law” (1993, no. 79, with a reference to Summa theologiae, 1-2, 100, 1; cf. nos. 43, 72, 78). John Paul II emphasizes that “the primordial moral requirement of loving and respecting the person as an end and never as a mere means also implies, by its very nature, respect for fundamental goods,” among which is bodily life (no. 48; cf.

It is therefore necessary, in order for us to understand properly the teaching on natural law set forth in Veritatis Splendor, to consider his thought on this crucially important matter, to which he devotes the fourth section of chapter two and a good part of chapter three. I will do so by examining the following points: (1) the moral specification of human acts, (2) the criteria for assessing their moral goodness or badness, (3) the truth that moral absolutes, by excluding intrinsically evil acts, protect the inviolable dignity of human persons and point the way to fulfillment in Christ.

And the suggestion being offered here, on the basis of Pope John Paul’s teaching, is that the theme of Christian conversion needs to be given an adequate treatment in explaining the foundations of a Catholic bioethic. 26 LUKE GORMALLY 4. 2 above). The process of rectification necessarily involves the appropriation of certain fundamental truths recognition of which underpins morally sound judgments of conscience. A Catholic bioethic should be at the service of intellectual ‘metanoia’, for intellectual conversion is the most difficult to achieve.

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