Hoofdstuk V: The status of the human genome: is it ever licit to modify an individual’s genome?

Noten
1. L. Gormally, “The Status of The Human Genome,” Dolentium Hominem, 10 (1995), n. 28, pp. 27-32.
2. Ibid., p. 31.
3. J.D. Cassidy, E.D. Pellegrino, “A Catholic Perspective on Human Gene Therapy,” International Journal of Bioethics 4 (1993), n. 1, pp. 11-18.
4. Ibid., p. 12.
5. Ibid., p. 17.
6. W.J. Eijk, The Ethical Problems of Genetic Engeering of Human Beings, Kerkrade 1990 (PhD Thesis, University of St. Thomas Aquinas, Rome).
7. J.C. Peterson, An Ethical Analysis and Proposal for the Direction of Human Genetic Intervention, 1992 (Ph.D Thesis, University of Virginia).
8. W.J. Eijk, op. cit., p. 103, (the earlier bio-medica1 discussion is found on p. 48).
9. J.C. Peterson. op. cit., pp. 102-103.
10. Ibid., pp. 71-92.
11. L. Gormally, op. cit., p. 30.
12. John Paul II, “Biological Research and Human Dignity,” Pontificiae Academiae Scientiarum Sorinta Varia 66 (1982), pp. 165-168.
13. W.J. Eijk, op. cit., pp. 259-260. He cites Donum Vitae I, 6.
14. R. Cole-Tumer, Theology and the Genetic Revolution, Louisville, (Kentucky): Westminster/John Knox Press, 1993.
15. Ibid., p. 63.
16. Ibid., p. 109.
17. Ibid., p. 65.
18. K. Rahner, “The Problem of Genetic Manipulation,” in: Theological Investigations, transl. G. Harrison, New York: Seabury, vol IX, pp. 225-252.
19. Ibid., p. 246.
20. W.J. Eijk. op. cit., p. 245.
21. Ibid. pp. 246-247.
22. Ibid. p. 247.
23. K. Barth, Church Dogmatics, Edinburg: T. and T. Clark, 1960.
24. G. Brown, “Clones, Chimeras, and the Image of God: Lessons from Barthian Bioethics,” in: Bioethics and the Future of Medicine, J.F. Kilner, Nigel M. de S. Cameron and L. Schiedennayer (eds.), Carlisle: Paternoster Press, 1995, pp. 238-249.
25. Ibid., p. 241.
26. Ibid., pp. 243-224.
27. Ibid., p. 246.
28. K. Barth, Church Dogmatics, op. cit., III/2, p. 208.
29. John Paul II, “Biological Research and Human Dignity/” op. cit., pp. 165-168.
30. John Paul II, “Medecine, droits de l’homme et manipulations genetiques,” op. cit, p. 311. Cited in W.J. Eijk, op. cit, p. 259.
31. O. O’Donovan, Begotten or Made?, Oxford: Clarendon Press, 1984.
32. Ibid., p. 66.
33. Working Party of the Catholic Bishop’s Joint Committee on Bioethica1 Issues, Genetic Intervention on Human Subjects, London, 1996, p. 43.
34. Ibid., p. 31.
35. M. Bates, “Reflections on God’ s Sovereignty and Genetic Anomalies,” Paper presented at a conference entitled ‘The Christian Stake in Genetics’ , Chicago, July 18-20, 1996.
36. Ibid., p. 6.
37. Ibid., p. 220.
38. Ibid., p. 9.
39. Some theologians such as John S. Feinberg have suggested that the problem of distinguishing the pathological from the non-pathological could be theologica1ly phrased as the attempt to discover those genetic anomalies which are the consequence of sin in the world. This approach may turn up a dividing line somewhere in the vicinity of that predicted by the traditional separation of therapy and enhancement, but it will exchange the problem of defining health for the problem of defining the consequences of sin. We may suspect that writers such as Peterson will not he terribly impressed by this attempt to exchange one set of demarcation problems for another, but perhaps sucb parallel analyses would utimately enrich each other.
40. J. Ellul, The Technological Society, transl. by J. Wilkinson, New York: Alfred Knopf Vintage Books, 1964.

Overgenomen met toestemming van uitgeverij Colomba.

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