=Paper=
{{Paper
|id=Vol-2763/CPT2020_paper_s3-12
|storemode=property
|title=The problems of human embryos genome editing from the position of Christian denominations
|pdfUrl=https://ceur-ws.org/Vol-2763/CPT2020_paper_s3-12.pdf
|volume=Vol-2763
|authors=Εdward Gribkov,Tatiana Minchenko
}}
==The problems of human embryos genome editing from the position of Christian denominations==
https://ceur-ws.org/Vol-2763/CPT2020_paper_s3-12.pdf
The problems of human embryos genome editing from the position of
Christian denominations
Ε.Ε. Gribkov1, T.P. Minchenko2
astratys@gmail.com | mtp70@mail.ru
1
National Research Tomsk State University
2
Tomsk State Pedagogical University
Modern biomedical technologies pose bioethical dilemmas foe humanity. On the one hand, medical advances can make life much
easier for people, but, on the other hand, the problem of interference in human nature actualizes the most fundamental questions
regarding his ontology, the boundaries of permissible transformations, the responsibility of a scientist and a specialist who applies the
latest technologies, for remote and unpredictable consequences, due to the integrity and interconnectedness of various aspects of
human nature. In the scientific literature, there is a lot of information about the attitude of various denominations to genetic
manipulation. This paper presents the experience of generalizing and systematizing the attitude of the main Christian confessions to
the problem of editing the human embryo genome. The assessment of modern biomedical technologies from the standpoint of the
Christian worldview differs, on the one hand, in the moral depth due to spiritual experience in relation to the higher divine principle,
and, on the other hand, if we bear in mind the specificity of the Orthodox, Catholic and Protestant views on the problem of genetic
manipulations, it is diversity interpretations in connection with historically arisen and existing to this day confessional and doctrinal
differences.
Key words: biomedicine, bioethics, human, embryo, genetic manipulation, Roman Catholic Church, Russian Orthodox Church,
Protestantism.
is ambiguous, due to the divergence in theological issues
1. Introduction of ideas about the status of the embryo.
Intensive development of biomedicine in the XX - Consequently, the problem of the admissibility of
XXI centuries generates fundamentally new ethical editing the genes of the human embryo from the
problems in the scientific community and society as a standpoint of the main Christian confessions in the work
whole. Various social groups form their own vision of must be investigated in an inextricable connection with
current issues of bioethics. In particular, the problems of the concept of human ontology.
genome editing in the modern world have an ambiguous
2. Position of Catholicism
interpretation from the standpoint of scientific, religious,
political, economic, legal and other approaches. The The most widespread, developed and influential is the
purpose of this work is to study and compare the attitude position on this issue of the largest Christian confession -
of various Christian denominations to the problem of the Roman Catholic Church (RCC), with more than a
genome editing of the human embryo. billion followers. This position is dominant in Europe
XXI century became revolutionary for biomedical and it is well represented in the scientific communities of
sciences, completely new methods and technologies were the world as a whole.
developed in bioengineering, synthetic biology, Here are the most important documents that
molecular genetics. Among the new technology's determine the position of the RCC in the field of genetic
potential applications are the treatment of hereditary manipulations, as well as the qualitative stages in the
diseases (hemophilia, beta-thalassemia, and muscular development of this position in connection with
dystrophy), cancer therapy and viral infections therapy, significant progress in medical science and genetics,
including the human immunodeficiency virus (HIV). which gave the main impetus for bioethics development:
However, there are also more exotic potential uses. For - Speech of Pope PIUS XII «To participants in the
example, combating multifactorial diseases (diabetes, Primum Symposium Internationale Geneticae
schizophrenia, etc.) or editing embryos during artificial Medicae» (September 7, 1953) [1];
insemination to select quality characteristics in children. - Address of John Paul II. To members of the Pontifical
It is here that many ethical issues arise that have begun to Academy of Sciences. Saturday, 23 October 1982 [2];
be discussed, but have not yet received a consensus - Charter of the Rights of the Family, October 22,
solution from the international community. When can 1983, article 4C [3];
and when can not genome editing be used? So far, in the - Address of His Holiness Pope John Paul II at The
absence of a unified position among humanity, each of Conclusion of the thirty-fifth General Assembly of
the countries is solving this problem in its own way, the World Medical Association, Saturday, 29 October
based on the prevailing socio-cultural characteristics. 1983 [4];
To solve the bioethical problem of gene editing, it is - Congregation for the doctrine of the faith. Instruction
necessary to determine the problem of human essence, on respect for human life in its origin and on the
because the embryo does not have a generally accepted dignity of procreation. Replies to certain questions of
status in the world. Due to the complex definition, a the day [5];
multilevel analysis of the problem is required. For human - Ioannes Paulus II Evangelium Vitae. To the Bishops,
society, one of the most important spheres of knowledge Priests and Deacons, Men and Women, religious lay,
is religion, it forms everyday ethics. The religious vision
Copyright © 2020 for this paper by its authors. Use permitted under Creative Commons License Attribution 4.0 International (CC BY
4.0)
Faithful and all People of Good Will on the Value and 3. It is necessary to avoid manipulations that tend to
Inviolability of Human Life. 25 March 1995 [6]; alter the genetic heritage and create groups of
- Concluding Document of IV Plenary Assembly of the excellent people, at the risk of leading to new cases of
Pontifical Academy for Life «The Human Genome: isolation in society;
Human Personhood and Future Society», February 23 4. The fundamental relationship that inspires genetic
- 25 1998 [7]; research and experiments should not be based on a
- Congregation for the Doctrine of the Faith. racist or materialist mentality that seeks to improve
Instruction Dignitas Personae on certain bioethical human well-being, but in fact, it is reductionist.
questions. 8 September 2008 [8]; Human dignity extends far beyond just its biological
- Charter for Health Care Workers. Pontifical Council component;
for Pastoral Assistance to Health Care Workers [9]. 5. Genetic manipulations become arbitrary and unfair if
An important aspect of the institutionalization of life is reduced to an object, if we forget that
biomedical ethics in Catholicism is associated with the researchers are dealing with a human subject, gifted
founding in 1985 by Pope John Paul II of the Pontifical with reason and freedom, worthy of respect despite
Commission (later renamed the Pontifical Council of any restrictions. One cannot perceive a person from
Pastoral Assistance to Medical Workers). and in 1994 - the point of view of criteria that are not based on the
the Pontifical Academy for Life, which still plays a key integral reality of the human person, at the risk of
role in the development and decision-making in the field limiting his dignity. In such cases, they often sacrifice
of bioethics [10]. a person's individual good for the whim of others,
As we know, the organizational feature of the RCC is thereby depriving the person of autonomy;
clear centralization, the messages of the Pope are the 6. Whatever the scientific and technological progress, it
most authoritative for the entire Church. For the RCC, the must maintain the greatest respect for the moral
development of the scientific and technological process is values that protect the dignity of the human person. In
a blessing, which is confirmed by Pope Francis' reference the list of medical values, life is the highest and most
to the words of Pope John Paul II, who emphasized the fundamental good of a person, so we must follow the
blessings of scientific and technological progress, principle "first resist everything harmful, and then
“showing how noble is the vocation of man to proceed to the search and achievement of good [4].
responsibly participate in the creative action of God,” but
at the same time reminded that "no intervention in the The use of embryos for genetic manipulation, for
sphere of the ecosystem can overlook its consequences in commercial purposes, “absolutely contradicts their
other spheres." He argued that the Church values the dignity” [12, p.102], “the use of embryos in scientific
contribution “to the study and application of molecular research or experiments designed to meet the needs of
biology, complemented by other disciplines such as society is incompatible with the concept of human
genetics and its technological applications in agriculture dignity” [13, Ι,4].
and industry” [11]. Also in this encyclical, a positive Analyzing the messages of the Popes, the rationale of
attitude of the church was expressed to various kinds of Catholic scientists [see e.g.: 14], Social doctrine of the
research and scientific discoveries for the world of RCC [15], we can conclude that the priority for the RCC
animals and plants, but categorically negative in relation is the protection of the dignity of the personality of each
to experiments on humans. individual from the beginning of its existence. RCC
The Catholic Church raises the question of the status upholds the principle of inviolability: "It is impermissible
(or nature) of human embryos, which it considers to do evil in order for good to come from it" [16]. This
originally human: “the embryo is originally human and principle prohibits experiments on human embryos, even
should be treated as 'as if it was a person', with the if they are theoretically aimed at curing diseases and
ensuing human rights and dignity. The embryo is already improving the health of many in the future.
a person, and does not become one: from the moment of The RCC calls for the use of other research methods,
gamete fusion and up to birth (and further), it represents in particular the use of animals for experiments. Although
one and the same human being, autonomously and methodologically it will be more difficult, nevertheless,
continuously developing” [12, p.100-101]. the results of such studies will be more ethical and will
The address of John Paul II to the participants of the not bring much more to humanity.
35th General Assembly of the World Medical
Association contains the quintessence of the official 3. Protestant position
position of the RCC in understanding the essence of man As for the numerous areas of Protestantism, the
and the attitude to genetic manipulation in general: second largest denomination of Christianity by the
1. Genetic interventions should not interfere with the number of followers, a wide variety of positions in
natural origin of human life. The continuation of the relation to the investigating problem connected with the
human race is associated not only with a biological specifics of churches arrangement and the peculiarities of
union, but also with a spiritual union between parents, dogma.
who are united by marriage; Most local churches are autonomous and do not share
2. It is necessary to consistently respect the fundamental common social positions. Thus, the majority of Russian
human dignity and, in general, biological nature, Protestant churches are on the brink of "survival", with
which underlies rights and freedoms; almost complete absence of any serious spiritual
education. Therefore, the issues of biomedical ethics, human person is the presence of a human soul, which
which require some preparation, both in the fields of gives the matter of the body a distinctively human
medicine and biology, and in the fields of philosophy and form [18, c. 51]. The presence of the soul in the body
theological anthropology, are not raised in the proper already makes a personality out of the embryo, at the
form. There is a “Social position of the Protestant earliest stage of its development. The human embryo
churches in Russia” [17], which superficially describes is a human being with human dignity from the
all the problems faced by the Russian Protestant moment of fertilization. For instance, American
community. Lutheran Gilbert Meilaender argues that “the human
This is not the case for Western Protestant churches. embryo is fully deserving of our moral respect and
The level of theology, the percentage of educated clergy that such respect is incompatible with its deliberate
and flock is much higher, which affects the immediate destruction in research [19, C. 290].
response to incoming ethical problems. The Community Protestant attitude to the problem is very
of Protestant Churches in Europe (CPCE) can rightfully multifaceted; a different vision allows to study various
be considered one of the most authoritative opinions of aspects of bioethics problems from different positions.
the Protestant world in the field of bioethics. In 2017, a There can be no single correct opinion, but the churches
guide to the ethics of reproductive medicine was are trying to find an agreed path that will lead to the
published from the CPCE “Before I formed you in the solution of emerging ethical issues in society in relation
womb…” [18], which examines the status of the embryo to acute biomedical dilemmas.
and possible manipulations with it. Since CPCE has a
large number of churches with different theologies, their 4. The position of Orthodoxy
opinions cannot be uniform, so this guide shows a The Orthodox Church unites a community of
spectrum of opinions. autocephalous and autonomous Churches that are
With regard to issues of bioethics, somewhat administratively independent from each other and have
simplifying the overall complex picture, we can Eucharistic communion with each other. Orthodoxy is the
distinguish two poles of opinions emanating from predominant confession in Russia, in parts of the Balkan
different ontological understanding. In the idea of the countries (Greece, Serbia, Bulgaria, Romania, North
nature of being, two extreme positions are revealed: Macedonia, Montenegro), in Ukraine, Belarus, Moldova,
1. An imperfect sinful world with sinful creatures. Man Georgia and Cyprus) [20].
in it is a co-creator, making decisions and using Among Autocephalous Churches, there is no
scientific methods to improve carnal imperfection. unequivocal consensus about editing the human embryo
This concept considers technological progress as an genome. The most widespread and influential position is
opportunity to free one from the shackles of sinful the position of the Russian Orthodox Church, which is
flesh, an opportunity to improve the human race. held by a significant part of the population of Russia [21].
2. An ideal inviolable world created by the Creator in all On the basis of religious belief, a view on the moral and
its beauty and completeness. In this world, man is ethical problems of biomedicine is formed.
only a perishable creation that does not have the right The Russian Orthodox Church (ROC) is very cautious
to touch the world. This concept prohibits all possible about the use of new medico-genetic techniques. The
research in the field of biomedicine, only the Creator main document "Bases of the Social Concept of the
is the infallible author, encroaching on the creation, Russian Orthodox Church" describes the attitude of the
we only aggravate the situation [18, p. 44]. Of course, church to the new problems of bioethics. The Church
there is a whole palette of views gradually flowing supports the desire of physicians to cure hereditary
from conventional "conservatism" to "liberalism". diseases, however, the purpose of genetic intervention
The main problem determining the decision on the should not be an artificial “improvement” of the human
admissibility of intervention in divine creation is the race and intrusion into God's plan for man [22]. The
status of the embryo. In this regard, Protestant trends are Church-Public Council on Biomedical Ethics of the
also represented by a spectrum of views between two Russian Orthodox Church, without denying the
extreme positions: importance of medical genetics, expressed concern about
1. Is the embryo a “human beings” and a “person”? The the ethical side of manipulation of living embryos, which
person is a member of the human community, may have the following negative consequences:
actively contacts and benefits this society. A number 1. Possible errors of inaccurate editing of the genome;
of criteria indicates personality: rationality, self- 2. The impossibility of predicting the negative
awareness, the ability to interact, the ability to consequences of genetic editing in a number of
abstract thinking. In this concept, a person becomes a generations of carriers of the altered genes;
person gradually, i.e. has several stages of 3. The risk of the formation in a market economy of an
development. The embryo is at the very first stage of attitude towards designer embryos, and then towards
human development and does not have personality to child as a product;
characteristics. Therefore, embryos do not have 4. Development of new forms of eugenics, contributing
exactly the same moral rights as a person-personality to the devaluation of human dignity and the loss of
[18, p. 50]. the equal value of all people;
2. The embryo is a person only because it is an 5. The attitude towards human embryos as a consumable
individual. The adherents of this concept rely on the material for experiments, despite the fact that in
Aristotelian-Thomistic metaphysic: what makes a
relation to them it is necessary to apply the same matter, however, no direct revelation has been received
norms and standards as to experiments on humans about when exactly it enters the body [27].
[23, p. 123]. The Church teaches its flock to treat life and their
However, not all Orthodox churches are strongly bodies with due respect. Parishioners are blessed to use
opposed to research. Thus, the current members of the the latest medical techniques to heal their bodies. At the
ecumenical movement The Conference of European same time, the church does not recommend turning to
Churches (CEC), members of the Church and Society medical and health-improving practices that are
Commission, are: Albanian, Cypriot, Czech, Slovak, questionable from the point of view of ethics or
Estonian, Finnish, Greek (Greek), Polish, Romanian and legislation. However, he advises to contact competent
Serbian Orthodox churches. They describe their vision of and practicing professionals, whose activities are licensed
this problem in their thematic reference book "Moral and at the state level.
Ethical Issues in Human Genome Editing" [24]. The Church does not oppose the use of new methods
As a result of considering this problem by ecumenical in medicine, but it sets moral barriers that are not
movement members, the following conclusions were recommended to go beyond. The church does not have
made: Genome editing is seen as the next historical step the right to prohibit church members from using methods
in our ability to analyze and change the genetics of plants that go beyond the scope of morality, while all
and animals, including ourselves. Hasty decisions and responsibility falls on the conscience of the spouses, no
conclusions can lead us to fall, and the story in the church sanctions are applied in this case [27, р. 21.4 -
Garden of Eden is a biblical example. However, in equal 21.4.7].
measure, history shows tremendous advances in medicine The second largest trend in anti-Trinitarianism is
that come from the use of our intellect and imagination. Christian restorers premillennialists - Jehovah's
New developments in genome editing will require us to Witnesses. Christians of this denomination perceive the
rethink how we can balance the hope of a happy future beginning of human life from the moment of the fusion
with the fear of a dire future. Therefore, there is an urgent of two gametes [28, pp. 1-11]. Accordingly, any
need for clear guidelines on the problem that has arisen, manipulations with the embryo are perceived as with a
drawn up in an interdisciplinary dialogue between person. From the point of view of the church, new
scientists, bioethics, theologians and lawyers. medical techniques to cure a person are acceptable. But
the experimental part of embryo manipulation raises
5. Viewpoints of some other Christian moral and ethical questions. Scientists in experiments
denominations with embryos are too free to deal with human life, which
Spiritual Christianity (Russian proto-Protestantism) is is sacred. Jehovah's Witnesses argue that, despite the
one of the specific branches of Christianity that broke great progress made by people in the field of science and
away from the Russian Orthodox Church in the late 17th technology, it is impossible to protect oneself - and even
- early 18th centuries. One of the most common more so others - from old age, disease and, ultimately,
representatives of this trend is the Molokans. A collective death [29, pp. 1-10], that talks about the admissibility of
council manages the community. In essence, each new technologies, but lack of faith in their effectiveness.
community is an autonomous and full-fledged church in Oriental Orthodox churches of the East are six archaic
its positions. The Presbyter of the community is the face churches that do not recognize the Chalcedonian and all
of such a community, and it should be noted that this is a subsequent cathedrals, they are designated as Miathisite
spiritual form of ministry that is in no way identified with or non-Chalcedonian churches.
the hierarchical structure of government. Presbyter, The Syrian Orthodox Church is one of six non-
Molokan thinker Viktor Vasilyevich Tikunov [25], when Chalcedonian churches. Human life in the teachings of
asked about the possibility of using the techniques of the church is seen as the union of soul and body. A
genetic editing of human embryos, reflects as follows: feature of the ontological understanding of the Syrian
“Has science achieved an understanding of the essence of Church is the acceptance of Aristotle's interpretation: the
life? To invade what is not yet fully understood and soul enters the male fetus when he is forty days old, and
change what is not comprehended is the way to the abyss, into the female fetus when he is ninety days old [30, pp.
the depth of which is also unknown” [26], and gives an 583bpp. 3-23].
unequivocal answer - no, to any manipulations associated Since human life is sacred, but until a certain period
with genetic engineering. of time the fetus is not human, the church does not
One of the most ancient branches in Christianity is prevent medical manipulation. It should be noted that the
Anti-Trinitarianism. Anti-trinitarian trends in Christianity church has a positive view of the institution of "family
have never had a single doctrine (as, indeed, trinitarian planning", which primarily considers a happy family and
ones), they are united only by the rejection of the healthy children.
Trinitarian dogma. A broad understanding of medicine can be traced
The largest denomination of anti-Trinitarian Christian throughout the history of Syrian Christianity, having a
restorers is The Church of Jesus Christ of Latter-day significant impact on many aspects of its intellectual
Saints (TSIHSPD). For TSIHSPD, a special vision of culture, as well as daily life. Since ancient times, Syrian
human life is noteworthy: a person begins his existence Christianity has been interested in teaching not only
with a spiritual form, then this spirit infiltrates human religious culture, but also general sciences such as
medicine, astronomy, philosophy, history, language and
others. Thus, religion is not limited to the salvation of the
soul, but also extends to the care of the body, because it http://www.vatican.va/roman_curia/congregations/cf
cares about the person as a whole [31]. aith/
It is worth noting the historical process of the documents/rc_con_cfaith_doc_19870222_respect-
adoption by the Syrian Church of Aristotelian philosophy for-human-life_en.html
and Galenian medicine [32]. Keeping traditions alive, the [6] Ioannes Paulus II Evangelium Vitae. To the Bishops,
Syrian Church has a positive attitude towards the Priests and Deacons, Men and Women, religious lay,
development of medical science, including research in Faithful and all People of Good Will on the Value
the field of genetic engineering, for editing human and Inviolability of Human Life. 25 March 1995.
embryos. http://w2.vatican.va/content/john-paul-
ii/en/encyclicals/documents/hf_jp-
6. Conclusions ii_enc_25031995_evangelium-vitae.html (доступ
Finally, the author concludes that the position of the 22.11.2017),
main Christian denominations is ambiguous on the http://www.unavoce.ru/library/evangelium_vitae.htm
problem of editing the human genome, the different l
degree of elaboration of this problem in theological [7] Concluding Document of IV Plenary Assembly of
works and documents of various Christian movements. the Pontifical Academy for Life «The Human
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and the most influential of the Christian denominations, February 23 - 25 1998.
the centralized RCC, prohibits experiments on human http://www.vatican.va/roman_curia/pontifical_acade
embryos, even if they are theoretically aimed at curing mies/
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Council of the Community of Protestant Churches in Gribkov Edward Ε. student of National Research Tomsk
Europe (CPCE, 2017). State University, E-mail: astratys@gmail.com
https://www.theologyethics.com/2017/08/04/before- Minchenko Tatiana P., Professor of Tomsk State
i-formed-you-in-the-womb-a-guide-to-the-ethics-of- Pedagogical University, E-mail: mtp70@mail.ru
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