A Catholic website for the modern reader
Human person
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.
Abortion - Part 2
In our society at large, most of the "discussion" about abortion takes place without any genuine dialogue or respect. One reason is that both sides of the debate have taken such extreme positions, that people talk past each other, rather than to each other. The end result, is that the only practical point of compromise has been to allow for abortion, (at least as far as federal funding), in cases of rape, incest, or threat to the life of the mother.
I believe that there are truly good people in both camps, and that they are motivated by the best of intentions, desires and beliefs. Nobody can possibly think that abortion is a good thing, even if some believe it is occasionally necessary. Hopefully, we all share a common desire to eliminate the need (perceived or real) for abortion. Toward that end we need to engage a dialogue that is accepting of differing opinions, and tolerant of the people who hold them. We also need minds that are open to change and agreement.
In my last blog, I suggested that "human life" and "human person" are different terms, and I ended with the following question: At what point does the human life that began at conception become a human person with the dignity and rights afforded every other human person? Let us first take a look at the contribution of the biological sciences.
At this stage in the abortion debate, all reasonable people should agree that immediately upon an egg being fertilized by sperm, a life process begins that, if uninterrupted (either artificially or naturally), will result in the birth of a human being. Embryological studies demonstrate that from the moment of fertilization, there is in the zygote a new biological identity that is neither that of the father nor of the mother. We have human life. But is this human life also a human person?
Many of us have met identical (monozygotic) twins at one time or another, perhaps even triplets. Ever wonder where they come from, other than the obvious? They are the result of a process known as twinning, whereby a fertilized egg can split into identical twins or triplets. Although this twinning frequently happens early in the development of the embryo, it can take place up to 14 days after fertilization. It is not commonly known, but the physical similarities between identical twins depends on when the zygote splits. When the split occurs early on, the twins appear less identical, although they still are. The later the split, the more alike the twins appear.
At the same time, gastrulation (the point at which the embryo attaches to the uterine wall and establishes the basic body plan) does not occur until day 21. As a result there are rare circumstances when twinning takes place even after day 14. This usually results in conjoined, or Siamese twins. For the purposes of understanding how twinning contributes to the abortion debate, it is sufficient to use the 14 day period. At that point we have what scientists refer to as individuation. That means that each embryo is a single person.
Of course, identical twins are not an everyday occurrence, with the worldwide estimate being 10 million. Some people might wonder, therefore, why such concern over something as rare as twinning. I would like to suggest that it is more accurate to say that identical twins are an "uncommon" occurrence, and to consider conjoined twins as "rare". After all, it would be disingenuous to dismiss 10 million people from this discussion. Although most zygotes will not separate, we cannot state with any degree of scientific accuracy that we have a unique, individual human person until day 14, since any one of those zygotes may, in fact, become two or three human beings.
Note that, from this scientific approach, viability is not needed to determine individuation and personhood. This, then, sets a firm foundation for a legal position. Since all rights append to individuated persons, not to human life in general, I suggest that the term "human life" in the abortion discussion be replaced with the more accurate and substantial term "human person".
Most of the momentum for opposing abortion arises from religious tradition. These beliefs are profound, often emotional, and grounded in a deep faith in God and what is believed to be God's most precious gift, life. The arguments as I have so far presented them hold up well in the domain of science, but how do they fare with religion? Neither religion nor science can dismiss the other if we are to arrive at understanding and achieve a national consensus on abortion. How can we bring these two differing, but not opposing or competing, disciplines into harmony?
As the old phrase goes, "Stay tuned".
I believe that there are truly good people in both camps, and that they are motivated by the best of intentions, desires and beliefs. Nobody can possibly think that abortion is a good thing, even if some believe it is occasionally necessary. Hopefully, we all share a common desire to eliminate the need (perceived or real) for abortion. Toward that end we need to engage a dialogue that is accepting of differing opinions, and tolerant of the people who hold them. We also need minds that are open to change and agreement.
In my last blog, I suggested that "human life" and "human person" are different terms, and I ended with the following question: At what point does the human life that began at conception become a human person with the dignity and rights afforded every other human person? Let us first take a look at the contribution of the biological sciences.
At this stage in the abortion debate, all reasonable people should agree that immediately upon an egg being fertilized by sperm, a life process begins that, if uninterrupted (either artificially or naturally), will result in the birth of a human being. Embryological studies demonstrate that from the moment of fertilization, there is in the zygote a new biological identity that is neither that of the father nor of the mother. We have human life. But is this human life also a human person?
Many of us have met identical (monozygotic) twins at one time or another, perhaps even triplets. Ever wonder where they come from, other than the obvious? They are the result of a process known as twinning, whereby a fertilized egg can split into identical twins or triplets. Although this twinning frequently happens early in the development of the embryo, it can take place up to 14 days after fertilization. It is not commonly known, but the physical similarities between identical twins depends on when the zygote splits. When the split occurs early on, the twins appear less identical, although they still are. The later the split, the more alike the twins appear.
At the same time, gastrulation (the point at which the embryo attaches to the uterine wall and establishes the basic body plan) does not occur until day 21. As a result there are rare circumstances when twinning takes place even after day 14. This usually results in conjoined, or Siamese twins. For the purposes of understanding how twinning contributes to the abortion debate, it is sufficient to use the 14 day period. At that point we have what scientists refer to as individuation. That means that each embryo is a single person.
Of course, identical twins are not an everyday occurrence, with the worldwide estimate being 10 million. Some people might wonder, therefore, why such concern over something as rare as twinning. I would like to suggest that it is more accurate to say that identical twins are an "uncommon" occurrence, and to consider conjoined twins as "rare". After all, it would be disingenuous to dismiss 10 million people from this discussion. Although most zygotes will not separate, we cannot state with any degree of scientific accuracy that we have a unique, individual human person until day 14, since any one of those zygotes may, in fact, become two or three human beings.
Note that, from this scientific approach, viability is not needed to determine individuation and personhood. This, then, sets a firm foundation for a legal position. Since all rights append to individuated persons, not to human life in general, I suggest that the term "human life" in the abortion discussion be replaced with the more accurate and substantial term "human person".
Most of the momentum for opposing abortion arises from religious tradition. These beliefs are profound, often emotional, and grounded in a deep faith in God and what is believed to be God's most precious gift, life. The arguments as I have so far presented them hold up well in the domain of science, but how do they fare with religion? Neither religion nor science can dismiss the other if we are to arrive at understanding and achieve a national consensus on abortion. How can we bring these two differing, but not opposing or competing, disciplines into harmony?
As the old phrase goes, "Stay tuned".