The rapidly developing field of stem cell research mobilizes immense amounts of money in private and public grants. But it also raises deep ethical questions regarding health justice and the dignity of human life.

Stem cells have the ability to evolve into a diverse range of specialized cell types. They can be cultivated so as to produce cells identical to those of various tissues such as muscles or nerves. Research in this field is oriented mainly towards finding therapies for a number of diseases, from cancer to Parkinson's disease. Embryonic stem cell research requires the destruction of human embryos to obtain the cells.

Key ethical and social issues related to stem cell research were addressed by some 40 scientists, ethicists and theologians at an international consultation that met in Greece at the Volos Academy for Theological Studies from 9 to 11 November. All participants left with perspectives changed by encounters across nations, religions and cultures.

Dr Fabian Salazar Guerrero from Latin America challenged his listeners: "The problems discussed in this consultation have world dimensions. But those in the poorest regions of the world are excluded from discussions. This exclusion kills in a long agony".

The issue at stake here for those in the poorest regions of the world is one of health justice. About 90 percent of the world health budget is being spent on 10 percent of the world population. The issue, put starkly, is this: why are so few resources poured into curing the most basic, preventable diseases, when so many resources are dedicated to stem cell research? This applies to all forms of stem cell research, from adult stem cell research through to embryonic stem cell research. This problem is compounded by fears that unregulated stem cell treatment will proliferate in nations that do not have the legal and regulatory infrastructure to cope. The need for ova in embryonic stem cell research has given rise to a new form of exploitation of women.

Concerns for disparity in research spending matched a deep sense of responsibility. From a Jewish perspective, Prof. Aviad Raz put it this way: "'Know before whom you stand, and to whom you are going to give account'…. The idea also comes from Moses standing before the burning bush in Midian. Stem cells can be our burning bush. We are forced to rethink humility, self awareness, and accountability in the wider context of sustainable economy, the environment, equity and disparities, and social justice. We are all in this boat together."

The ethical and social difficulties forced participants to consider more deeply their own religious traditions. They found common ground in an affirmation of life as gift from God. This means, in practice, listening carefully and with humility to those who are different. A sense of the importance of relationships, and the deep community spirit in those regions of the world marginalized from high-tech science is a salutary reminder to secular Western individualistic societies.

The rhetoric of stem cell research, full of promises for increased longevity and enhanced human beings, seemed out of touch with countries struggling for survival. At the same time, some nations are lured into this technology by the prestige and the promise of lucrative rewards. Prof. Un Hey Kim from Korea insisted that "The question of who will be the beneficiaries of stem cell research is crucial but not adequately addressed". Stem cell therapy may not be the most effective approach for many genetic diseases which are influenced by social and environmental factors.

Given that the human being is, according to the Christian tradition, created in the image of God, the special sanctity and dignity of the human person struck a common chord. However, not all Christians present were prepared to endorse the Roman Catholic and Orthodox view that a human being – with personal characteristics and a soul – is present in the fertilized ovum from the very moment of conception. Nonetheless, participants agreed with the strong intention to value human life as graced by God from the very beginning.

All human life is surrounded by a profound mystery of being. Rev. Prof. Vasileios Kalliakmanis suggested that while Christianity needs "holy rules", it also needs the "ecclesial economy" which allows for "a temporary divagation from them". Flexibility may be present in particular pastoral situations. This idea is rooted in a theological tradition of the Divine Economy, knowing God as one whose holiness is always tempered by love and mercy.

Overall the mood of the consultation was that of shared struggle. Stem cells, including the most recent technologies such as induced pluripotent stem cells, symbolize a thin end of a wedge. Other bioengineering methods involving nanotechnology are already on the horizon.

Participants agreed that if the church is going to speak into this public sphere then education is vital. We need determination to dig deep into the wisdom of religious traditions in order to inform complex decisions. In as much as practical wisdom means deliberation, judgment and action, all religious traditions cannot afford to stand still, for inactivity amounts to acquiescence.

Celia Deane-Drummond is professor of Theology and the Biosciences at the University of Chester, U.K

New Articles

Two brothers-accused of Blasphemy- killed in Pakistan: An extra judicial killing in the premises of the court (Revd Rana Youab Khan)

Christian and other human rights organisations seek a permanent solution to these murderous attacks which happen from time to time under the guise of the blasphemy  law and so demands to abolish the blasphemy law have become more vibrant and vocal. Building on reports and news, we have been receiving from few days, I produce a note to share our concern with the friends and partners in the communion and elsewhere.
Read full detail ...

Objections to the Objectives Resolution: A Minorities' Perspective (Revd Rana Youab Khan)

Nowadays, this question is widely under discussion in the Pakistan media, ‘Are we going into another phase of tension between the government and the Judiciary’? On April 18th the National Assembly of Pakistan passed the eighteenth amendment of the constitution of Pakistan but already, a full bench of the 17-member of Supreme Court chaired by the Chief Justice of Pakistan Mr. Iftikhar Muhammad Chaudhry, had start hearing a set of petitions challenging certain provisions of the 18th Amendment. Under particular challenge was the formation of a judicial commission for the appointment of superior court judges. The decision taken by the Judiciary and the response of the government will determine the future of the amendment. This is the first time in the history of Pakistan that a president has relinquished a significant part of his powers willingly and transferred them to parliament and the office of the prime minister. The 18th amendment also includes an aspect of concern to the minorities, which has been acknowledged by the Chief Justice of Pakistan. He said, credit must go to the present parliament, which after 25 years took notice of the brazen way in which the word 'freely', relating to minorities’ rights which had always been part of the Constitution had been removed and would now be restored in the Objectives Resolution.
Read full detail ...

Blasphemy Laws and intolerance by extremist Muslims towards other faiths are an insult to Prophet Mohammed (Yunis Khushi)

Could a Christian compel Muslims, Hindus, Jews, Jens, Parsis, Buddhists, and atheists to respect Jesus Christ the way he respects him, and the way he worships Him as his Lord, God, and Saviour? If a Christian does so, then he is denying the very teachings of Lord Jesus Christ. Could anyone be compelled to pay a respect to any religion, any faith, any book, any prophet, or any kind of beliefs held by some people, or a group of people, or individuals, if that person is not an adherent of that faith, or if he does not want to pay the same respect to that prophet, book, beliefs as the adherents of that faith do? Why are Muslims so much intolerant towards the other faiths? Why do they call Kaffirs (nonbelievers) to everyone who is not a Muslim? Why has the hatred of the Sunni Muslims reached to a level whereby they are calling even Shias as Kaffirs? Why do they want people of all faiths to believe in Prophet Mohammed the way the Muslims believe in Prophet Mohammed? What have been the effects of the Blasphemy Laws in Pakistan? What will be the effects of religious intolerance on human culture and civilization? The following article will analyze the above questions and the general attitudes of the Muslims towards the people of other faiths, and the impact of the intolerant attitudes of the extremist Muslims towards other faiths and among the different denominations of Muslims themselves.
Read full detail ...

How many more lost years? (Nasir Saeed)

In the last month, three Christians have received lengthy prison sentences for blasphemy. Qamar David was given a life sentence after being found guilty of sending insulting text messages from his mobile phone in 2006, a charge he denied. Days later, husband and wife Ruqiya and Munir Masih were sentenced to 25 years in prison for supposedly desecrating the Koran, a ruling which, in a country with so little welfare provision, has effectively sentenced their six children to an uncertain future.
Read full detail ...

8 Steps to Effective Christian Leadership (Ghazal Bhatti)

As a Christian leader, you are held to high moral, ethical, and social standards. As a leader, you are held to high standards, but as a Christian leader, that bar is raised even higher. Why? Because both the Christian and non-Christian social environment has tended to expect that Christians measure up to their self-proclaimed moral and ethical standards, as they rightly should. What can you do to be sure you ‘stand up to the test’ in the area of Christian leadership?
Read full detail ...