In the face of an ever-emerging “culture of death,” the ancient truth that death is a mystery and not a “problem” is needed more than ever. To designate death as a problem implicitly suggests a need for a remedy, which underlines the modern assumption of possession of the resources necessary to exercise technical mastery over the “problem”—in this case, death. The predominance of the technical solution over the respectful awe rightly due in the face of something greater than us puts mankind in quite a predicament.
The Church, as Pope John Paul II attentively reminded us in Redemptor Hominis, is the guardian of transcendence. This image of the Church is particular fitting in dealing with complex ethical questions of life and death. In recent times, the very mystery of death—real death—has been debated extensively as it relates to the theory of “brain death,” which is effectively interrelated to ethical questions regarding organ donation.
Catholics see death in the light of divine revelation. Death, the fruit of original sin, now exists as the means by which we participate in the Passover of Our Lord, passing from death into new life. Death is not the end of our human existence; to say otherwise would be an embrace of the fallacious pagan trap of modern philosophical thought overflowing with agnostic existential anxiety over this very unsettling question.
Modern technology has profound moral implications, both for good and for evil. This is manifestly clear in the ongoing scientific and public debate concerning human stem cell research. To say the least, stem cells have revolutionized the field of regenerative medicine and the course of its future. Stem cells have the remarkable potential to provide therapies to treat Parkinson’s, Huntington’s and Alzheimer’s diseases, as well as spinal cord injuries, damaged heart tissue, cancers and a host of other illnesses. Continue reading