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Abortion - Part 3
My last blog examined the science behind twinning and the principle of individuation. In sum, a fertilized egg can split into identical twins until day 14 (in very rare circumstances, day 21). Even though the absolute cut off date for twinning is the 21st day, I restricted the discussion to day 14, because it is the more normal cut off time. As a matter of practical reality, either date will serve the same purpose since most women do not know they are pregnant until after 21 days. Still, after the cut off date twinning is no longer possible and we now have individuation--an individually constituted human person. Because of the scientific information regarding individuation, I have suggested, as a matter of precision, using the term human person instead of human life in the abortion discussion. We now turn our attention to the theological issue involved in abortion.
For people of faith, at least the Christian faith, God directly creates each individual human soul. The question is when, and the somewhat easy answer so far has been at the moment of conception. This claim, however, does not square with the biological information. It has long been a contention of mine that where theology and the empirical sciences intersect, they must engage in full and open dialogue in order to arrive at the truth. In the area of abortion, that truth turns on the science of individuation.
The first theological step is to acknowledge that, like all elements of faith, the existence of the human soul cannot be proved. It is accepted as an article of faith in part because we believe that we are created in the image and likeness of God, and the existence of the soul is that image within each one of us. Precisely because the soul is our identification with God, it is the source of our immortality or promise of resurrection. However, it is not incumbent upon theology to prove the existence of the soul. In fact, were it possible to do so it would no longer be a matter of faith. Since it is also true that no one can disprove the existence of the soul, there remains a need to try to determine when the soul is created. This is known by the theological term "ensoulment". I believe that the convergence of science and religion ultimately leads to consensus on this point.
This is the second theological step: to ascertain, acknowledge and then integrate what the empirical sciences are able to determine about the process of individuation with the theological belief in the human soul. Although many people remain comfortable with suggesting that the soul is created when human life begins, namely, at the moment of conception, that simply does not square with the biological information available to us today. To be specific, individuation cannot be determined with any certainty until after the twinning process is no longer possible. Until that point, we may end up with one embryo becoming two or three. At issue is the fact that two souls cannot simultaneously reside in one body. Once the possibility of twinning has concluded, however, the theological principle of ensoulment takes a compelling turn. It clearly links the human soul (a matter of faith) with individuation (a matter of science).
This dialogue between science and religion is neither artificial nor capricious. It enables us to connect the best scientific information with the deepest of faith. Science allows us to peer into the embryological process to understand what actually happens after fertilization. As such, science issues a caution to theology on the question of ensoulment. At the same time, science does not contradict faith. Rather it strengthens and supports the argumentation for the existence of the soul, while leaving that argument itself firmly within the realm of theology. This dialogue also retains God as an active agent in the creation process, since theology tells us that at some point God must directly create the individual soul. It seems clear to me that science and theology are not competing disciplines, and that people of faith need no longer fear the knowledge garnered from scientific investigation.
More importantly the dialogue between science and religion provides a mutually acceptable foundation for grounding legal arguments and public policy decisions.
The next blog in this series will further examine the importance of shifting our concept from human life to human person in the legal arena and support for further scientific studies.
For people of faith, at least the Christian faith, God directly creates each individual human soul. The question is when, and the somewhat easy answer so far has been at the moment of conception. This claim, however, does not square with the biological information. It has long been a contention of mine that where theology and the empirical sciences intersect, they must engage in full and open dialogue in order to arrive at the truth. In the area of abortion, that truth turns on the science of individuation.
The first theological step is to acknowledge that, like all elements of faith, the existence of the human soul cannot be proved. It is accepted as an article of faith in part because we believe that we are created in the image and likeness of God, and the existence of the soul is that image within each one of us. Precisely because the soul is our identification with God, it is the source of our immortality or promise of resurrection. However, it is not incumbent upon theology to prove the existence of the soul. In fact, were it possible to do so it would no longer be a matter of faith. Since it is also true that no one can disprove the existence of the soul, there remains a need to try to determine when the soul is created. This is known by the theological term "ensoulment". I believe that the convergence of science and religion ultimately leads to consensus on this point.
This is the second theological step: to ascertain, acknowledge and then integrate what the empirical sciences are able to determine about the process of individuation with the theological belief in the human soul. Although many people remain comfortable with suggesting that the soul is created when human life begins, namely, at the moment of conception, that simply does not square with the biological information available to us today. To be specific, individuation cannot be determined with any certainty until after the twinning process is no longer possible. Until that point, we may end up with one embryo becoming two or three. At issue is the fact that two souls cannot simultaneously reside in one body. Once the possibility of twinning has concluded, however, the theological principle of ensoulment takes a compelling turn. It clearly links the human soul (a matter of faith) with individuation (a matter of science).
This dialogue between science and religion is neither artificial nor capricious. It enables us to connect the best scientific information with the deepest of faith. Science allows us to peer into the embryological process to understand what actually happens after fertilization. As such, science issues a caution to theology on the question of ensoulment. At the same time, science does not contradict faith. Rather it strengthens and supports the argumentation for the existence of the soul, while leaving that argument itself firmly within the realm of theology. This dialogue also retains God as an active agent in the creation process, since theology tells us that at some point God must directly create the individual soul. It seems clear to me that science and theology are not competing disciplines, and that people of faith need no longer fear the knowledge garnered from scientific investigation.
More importantly the dialogue between science and religion provides a mutually acceptable foundation for grounding legal arguments and public policy decisions.
The next blog in this series will further examine the importance of shifting our concept from human life to human person in the legal arena and support for further scientific studies.
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