scholarly journals Pope John Paul II and the Neurological Standard for the Determination of Death: A Critical Analysis of his Address to the Transplantation Society

2017 ◽  
Vol 84 (2) ◽  
pp. 155-186 ◽  
Author(s):  
Doyen Nguyen
Keyword(s):  
Brain Death ◽  
Catholic Church ◽  
The Body ◽  
Human Organism ◽  
Determination Of Death ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
The Brain ◽  
The Catholic Church

The introduction of the “brain death” criterion constitutes a significant paradigm shift in the determination of death. The perception of the public at large is that the Catholic Church has formally endorsed this neurological standard. However, a critical reading of the only magisterial document on this subject, Pope John Paul II's 2000 address, shows that the pope's acceptance of the neurological criterion is conditional in that it entails a twofold requirement. It requires that certain medical presuppositions of the neurological standard are fulfilled, and that its philosophical premise coheres with the Church's teaching on the body-soul union. This article demonstrates that the medical presuppositions are not fulfilled, and that the doctrine of the brain as the central somatic integrator of the body does not cohere either with the current holistic understanding of the human organism or with the Church's Thomistic doctrine of the soul as the form of the body. Summary The concept of “brain death” (the neurological basis for legally declaring a person dead) has caused much controversy since its inception. In this regard, it has been generally perceived that the Catholic Church has officially affirmed the “brain death” criterion. The address of Pope John Paul II in 2000 shows, however, that he only gave it a conditional acceptance, one which requires that several medical and philosophical presuppositions of the “brain death” standard be fulfilled. This article demonstrates, taking into consideration both the empirical evidence and the Church's Thomistic anthropology, that the presuppositions have not been fulfilled.

scholarly journals Evolution of the Criteria of “Brain Death”: A Critical Analysis Based on Scientific Realism and Christian Anthropology

2019 ◽  
Vol 86 (4) ◽  
pp. 297-313 ◽  
Author(s):  
Doyen Nguyen
Keyword(s):  
Spinal Cord ◽  
Brain Death ◽  
American Academy ◽  
Scientific Realism ◽  
Catholic Church ◽  
Determination Of Death ◽  
Christian Anthropology ◽  
American Academy Of Neurology ◽  
The Brain

“Brain death” (understood in the sense of “whole brain death” and not in the sense of “brainstem death”) was introduced into clinical practice in 1968 when the Harvard Ad Hoc Committee defined irreversible coma as a new criterion for death (understood in the full sense of the word). According to the Uniform Determination of Death Act (UDDA), promulgated in 1981 by the President’s Commission (which also formally advanced the first conceptual rationale for brain death), the legal declaration of death using the brain death standard requires the irreversible cessation of all functions of the entire brain, including the brain stem. The brain death standard has since evolved, however, to include significant modifications even though, on a literal reading, its clinical test criteria have remained unchanged. This article gives an account of why and how the brain death standard has been updated, leading to the currently practiced guidelines for the determination of brain death put forth by the American Academy of Neurology. According to the updated standard, the presence of certain brain or spinal cord functions does not invalidate the diagnosis of brain death. By analyzing these guidelines critically on the basis of scientific realism and Thomistic hylomorphism, this article demonstrates that the updated brain death standard contradicts both the UDDA and the tenets of sound anthropology held by the Catholic Church. Summary: This article examines the evolution of the “brain death” standard from the time of its introduction by the Harvard Committee until the current guidelines established by the American Academy of Neurology. This evolution consists mainly of a selective discarding of certain brain and spinal cord functions that are deemed insignificant. Based on the principles of scientific realism and a Thomistic substance view of human nature, this article shows that the evolved standard contradicts both the Uniform Determination of Death Act definition of brain death and the fundamental tenets of Christian anthropology as taught by the Catholic Church.

scholarly journals Humility before New Scientific Evidence: We No Longer Have Moral Certainty that “Brain Death” Is True Death

2019 ◽  
Vol 86 (4) ◽  
pp. 314-326
Author(s):  
Irene Alexander
Keyword(s):  
Brain Death ◽  
Organ Transplantation ◽  
Catholic Church ◽  
Scientific Evidence ◽  
Current Medical ◽  
Vital Organ ◽  
Medical Evidence ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Moral Certainty

In light of the current medical evidence, physicians and ethicists no longer have the moral certainty that Pope John Paul II deemed vital for vital organ transplantation. The current medical evidence suggests that some brain-dead patients do seem to exhibit signs of global integration. This article will analyze the interpretations of this evidence, both from ethicists for and against the neurological criteria. Even the strongest arguments in favor of the neurological criteria in light of the new evidence fail to prove that the patient with total brain failure (TBF) has died. Furthermore, the recent Jahi McMath case demonstrates a new and alarming reality that there is no way in practice to distinguish global ischemic penumbra from TBF. In the absence of the moral certainty required by Pope John Paul II, it is clear that the Catholic Church should immediately call for a halt on vital organ transplantation. Summary: This article analyzes the current medical evidence about brain death and argues that we have lost the moral certainty that Pope John Paul II deemed necessary for vital organ transplantation.

scholarly journals Diplomacy of the Holy See in the process of de-isolation of Cuba

2019 ◽  
pp. 37-48
Author(s):  
Ivan Danyliuk
Keyword(s):  
Catholic Church ◽  
Soft Power ◽  
The United States ◽  
Pope John Paul Ii ◽  
Holy See ◽  
Benedict Xvi ◽  
John Paul Ii ◽  
Cuban Government ◽  
Long Time ◽  
The Catholic Church

In the article are considered the role of the Holy See and the Catholic Church in the de-isolation of Cuba in the international community and the promotion of the restoration of relations with the world community. The article analyzes the change in the international situation that has forced the Cuban government to dialogue with the Catholic Church, as well as the strengthening of the position of the Catholic Church on the Cuban island. The resumption of relations between Cuba and the Holy See was mutually beneficial and necessary for both sides. The Cuban government needed a new ally to get out of isolation. For the Vatican it was necessary to legalize the activities of the Catholic Church on the Cuban island. It is noted that three popes John Paul II, Benedict XVI and Francis played a part in the withdrawal from international isolation. The visit of Pope John Paul II to Cuba attracted attention to Cuba and became a step that began the process of legalizing the Catholic Church on the island and de-isolating Cuba. Benedict XVI’s visit came at a time when the leadership changed, when Cuba was governed by Raul Castro, who conducted a series of reforms. And of course, Pope Francis played a key role in the process of restoring relations with the United States and the de-isolation of Cuba in the international arena. Cuba has undoubtedly benefited from the active interventions of Vatican diplomacy and the Holy See, which has been distinguished how in Cuba’s international statuses and so in Cuba’s economic, tourism and information areas. However, the Cuban breakthrough was also an achievement for the Holy See’s peacekeeping diplomacy on international arena. For a long time, Vatican diplomacy has once again received vocal recognition on the international stage. The Cuban breakthrough testified that even today in the XXI-st century, the «soft power» of the Vatican diplomacy See and the Pope of the Catholic Church are able to engage the conflicting parties in dialogue, to promote mutual understanding, tolerance, peaceful coexistence, international cooperation and security.

scholarly journals “No Pope Here”: Britain, the Vatican, the IRA, and the Papal Visit to Ireland, September 1979

2021 ◽  
Vol 90 (3) ◽  
pp. 603-620
Author(s):  
Martin Doherty
Keyword(s):  
Northern Ireland ◽  
Catholic Church ◽  
Pope John Paul Ii ◽  
High Anxiety ◽  
The Troubles ◽  
John Paul Ii ◽  
Religious Wars ◽  
The Face ◽  
Irish Question ◽  
The Catholic Church

AbstractIt is often assumed, particularly by outsiders, that the conflict in Northern Ireland—known euphemistically as “the Troubles”—in which some 3,600 people lost their lives, was an atavistic throwback to Europe's religious wars of earlier centuries. In 1979, by which time some 2,000 people had already been killed in the Troubles, Pope John Paul II proposed to pay a visit to Ireland and perhaps to cross the border into Ulster's sectarian cockpit. The idea provoked outrage from some Ulster Protestants and high anxiety for the British, concerned that the Pope might inadvertently inflame the situation or embarrass the British by raising difficult issues. But there were hopes, too, that an unequivocal condemnation of violence by the head of the Catholic Church might help to bring the conflict to an end. This article, based on extensive research in diplomatic archives, reveals deep divisions within the Catholic Church on the Irish question and points to the power and limitations of the British diplomatic reach into the Vatican. It reveals also, however, the powerlessness of prayer and pleadings in the face of terrorist violence.

Challenges to the Determination of Death by Neurological Criteria

2019 ◽  
Vol 19 (4) ◽  
pp. 583-599
Author(s):  
Tadeusz Pacholczyk ◽  
Stephen Hannan ◽  
Keyword(s):  
Brain Death ◽  
Determination Of Death ◽  
Ethical Concerns ◽  
Diagnostic Practices ◽  
Testing Potential ◽  
Brain Dead ◽  
Testing Protocols ◽  
The Brain ◽  
Apnea Testing

Ethical concerns regarding the conceptual framework for the determination of death by neurological criteria, including several clinical and diagnostic practices, are addressed. The significance of a diagnosis of brain death, diagnostic criteria, and certain technical aspects of the brain-death exam are presented. Standard and ancillary tests that typically help achieve prudential certitude that an individual has died are indicated. Ethical concerns surrounding interinstitutional variability of testing protocols are evaluated and considered, as are potential apnea-testing confounders such as hypotension, hypoxemia, hypercarbia, and penumbra effects during ancillary testing. Potential adjustments to apnea-testing protocols involving capnography, thoracic impedance monitors, or spirometers to assess respiratory efforts are discussed. Situations in which individuals determined to be brain dead “wake up,” or fail to manifest the imminent cessation of somatic functioning typically seen when supported only by a ventilator, are also briefly reviewed.

The Determination of Death

1977 ◽  
Vol 7 (4) ◽  
pp. 277-296 ◽  
Author(s):  
Gerald M. Devins ◽  
Robert T. Diamond
Keyword(s):  
Brain Death ◽  
Science And Technology ◽  
Medical Science ◽  
Determination Of Death ◽  
Recent Developments ◽  
The Brain

Recent developments in medical science and technology have rendered obsolete the traditional medical criteria for determining death in a small but growing number of terminal patients. Philosophical problems encountered in attempts to develop a more sophisticated set of operational procedures are discussed. Both the traditional conditions indicating death as well as more recent reformulations required to pronounce a state of brain death in those moribund individuals in whom the traditional signs have been obscured are reported. Finally, some of the medical, legal, and social considerations which arise from recognition of the brain death definition are discussed briefly.

scholarly journals The brain death definition and human organs transplantation in the light of the Catholic Church teaching

2016 ◽  
Vol 15 (1) ◽  
pp. 55-59
Author(s):  
Joanna Dudzińska ◽  
Beata Dobrowolska
Keyword(s):  
Brain Death ◽  
Catholic Church ◽  
Ethical Judgment ◽  
Human Organ ◽  
Holy See ◽  
The Gift ◽  
Moral Certainty ◽  
Definition Of ◽  
The Brain ◽  
The Catholic Church

AbstractAim. The aim of this paper is to present the teaching of the Catholic Church regarding the brain death and the human organ transplantation.Material and methodology. The analysis of the official documents of the Holy See as well as the teaching and speeches of popes was made.Results and Conclusions. The Catholic Church supports transplants from deceased persons and considers donating their organs after death for transplantation as the gift of the greatest love. However, it is not unconditional acceptance. The most important conditions are: the patient’s informed consent for organ donation and a precise statement of the death of the donor. The currently used definition of brain death has been declared by the Church not only as sufficient but also as definitive criterion of the death of a man. In Christian ethics, this criterion allows an ethical judgment, which is called as moral certainty and provides the basis for an ethically proper action. It is also stressed that the donation of organs for transplantation must be altruistic. It is unacceptable to expect and to receive any payment for such an act.

scholarly journals Supreme Pastor of the Church Cares for the Hungarian Church: Church Architecture of the Hungarian Church During the First Decade of John Paul II’s Papacy

2017 ◽  
Vol 48 (1) ◽  
pp. 53-57 ◽  
Author(s):  
Gréta Garai ◽  
Zorán Vukoszávlyev
Keyword(s):  
Significant Role ◽  
Catholic Church ◽  
Church Architecture ◽  
Pope John Paul Ii ◽  
Christian Religion ◽  
John Paul Ii ◽  
History Of ◽  
The Church ◽  
The Catholic Church

One of the first longer letters of Pope John Paul II was addressed to the Hungarian Episcopacy and the Hungarian Catholics. Besides the traditional Polish-Hungarian friendship, he highlighted the person of Saint Stephen and the role of Hungary in the history of the Christian religion. “  […] the Catholic Church, which had such a significant role in the history of Hungary, can still pervade the spiritual image of your country, and can make the lightness of Jesus Christ’s gospel, that gave light to the sons of the Hungarian people during so many centuries, shine for your sons and daughters.”- wrote in his letter.

The Determination of Death under Polish Law in Comparative, Historical and Medical Perspective

2020 ◽  
pp. 1-20
Author(s):  
Leszek Bosek ◽  
Witold Borysiak
Keyword(s):  
Brain Death ◽  
Determination Of Death ◽  
Medical Background ◽  
Polish Law ◽  
The Brain ◽  
Irreversible Cessation ◽  
Medical Perspective

Abstract It has been recently adopted under Polish law that the determinant of death is both the brain death criterion, tantamount to the permanent and irreversible cessation of its function, and the equally valid circulatory criterion. This means that the determination of brain death is not indispensable to pronounce a person dead, because the irreversible cessation of circulation is sufficient in this respect. The purpose of this article is to present current developments in Polish law against the comparative, historical and medical background.

scholarly journals John Paul II about the logic of the dialogue between the Catholic Church and Islam

2015 ◽  
pp. 126-133
Author(s):  
Sergiy Prysukhin
Keyword(s):  
Catholic Church ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
The Catholic Church

The article of Sergiy Prysukhin «John Paul II about the logic of the dialogue between the Catholic Church and Islam» is devoted to philosophical and theological developments of Pope John Paul II in relation to the analysis of substantial characteristics of the concept «dialogue between Catholicism and Islam», and the logic of its implementation in a complex and contradictory present

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