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The emergence of in vitro fertilisation (IVF) in the late 1970s and early 1980s was met by mixed responses within Christian circles, from outright hostility amid fears to guarded acceptance. As we look back on those responses, what have we learned and what might an appropriate theological response be today? I shall argue that the responses fall into five categories: A, embryo centred - categorical; B, embryo centred - precautionary; C, embryo centred - human control; D, child and family centred - addressing infertility; E, desire centred - overcoming human limitations. While embryo centred categories (A-C) predominate among conservative Christians, there are distinct differences within these categories pointing to a variety of presuppositions. Overall, however, they place far more ethical and theological weight on the embryo than on those seeking assistance to ameliorate clinical fertility problems (D). The desire centred category (E) is common within secular thinking although there is morphing of D into some elements of E. Together they point to the multiplicity of ways in which traditional ethical boundaries have been challenged by some applications of the artificial reproductive technologies (ARTs). I suggest that Christian approval of the ARTs will be a circumspect approval, and will seek to grapple with guestions of motivation, limits on ways in which the ARTs will be employed, the centrality of human relationships for decision-making, and the role of legitimate scientific investigation in understanding early human development. These considerations bear upon how Christians function in the public arena. [ABSTRACT FROM AUTHOR]

The inroads of biomedical technology into what human beings are as people manifest themselves in many ways, one of which is to explore whether and to what extent people can be enhanced, that is, perform better than they would have in the absence of the technology in question. Of the various possibilities discussed, one centers on cognitive performance, improving concentration, memory and the like. It is against this background that suggestions have been made that moral behavior can be, and even should be, improved using technological avenues provided by transcranial direct current stimulation (TDCS), deep brain stimulation (DBS), serotonin, and oxytocin. The drive to augment morality using these means stems from the perception of some writers that current morality is unable to cope with the dire challenges facing humankind in the form of possible nuclear annihilation, the plight of the global poor, and the deep divisions between different cultural groups. This is the world of moral enhancement and moral technology. A theological context is sought by assessing how Jesus's teaching on the greatest commandment, namely, loving God and one's neighbor, might apply to drug treatments aimed at transforming individuals with different moral, mental, and spiritual needs. In this way, the limitations of a mechanistic view of moral technology become apparent. [ABSTRACT FROM AUTHOR]

"Peering into the brain" has a number of connotations: from directly examining aspects of the functioning of an individual's brain and hence what that individual may be thinking, to investigating the power of neuroscience to provide insights into characteristic features of our humanity. This article picks up on these different connotations and surveys several areas in neuroscience that raise issues of relevance for the Christian community. This is the domain of neuroethics, with particular reference to the prospects opened up by brain imaging and, in particular, functional magnetic resonance imaging (fMRI). Use of this and allied imaging procedures opens up the possibilities of locating brain regions involved in religious experiences, from glossolalia to meditation, suggesting that there are neural correlates of activities central to Christian communities. This raises the issue of causation that is discussed by reference to the brain regions involved in "disgust," altruistic acts, and religious visions. Cognitive enhancement, sometimes referred to as cosmetic neurology, is discussed within the broader canvas of the use of neurocognitive enhancers for nonmedical reasons, and the theological issues raised by this and by the use of drugs to block the formation of traumatic memories. Neural vulnerability raises the specter of those with brain injuries that lead to aberrant behavior, sometimes at odds with these individuals' moral and spiritual values; an appreciation of the pathological element in these situations is stressed. While neuroethics is not as novel as often suggested, it brings home the importance of ongoing dialogue between science and theology in understanding the prospects and limitations of the technologies, their potential contribution to human well-being, and the ever-present threat posed by unwarranted mechanistic and deterministic thinking. A framework provided by a holistic view of humans within their environment and by the importance of relationships within the human community provides an essential element in Christian thinking. [ABSTRACT FROM AUTHOR]

The prospect of employing embryonic stem cells for research has reignited debate over the status of the human embryo. However, the current debate centres on the very earliest stages of embryonic development, notably on the blastocyst at around 5-7 days' gestation. After a scientific overview of early embryonic development, three theological perspectives are considered. These provide insight into the contrasting ways in which the interrelationship between biblical material, traditional moral positions and scientific concepts on reproduction are currently being approached. In assessing the part biblical perspectives play, four categories of response are outlined and discussed. Of these, the one advocated is that the Bible is one of a number of sources that inform our decision-making, but may not be the predominant one. It is argued that the environment in which blastocysts are encountered has considerable relevance for theological debate, and consequently for acceptance or otherwise of the legitimacy of utilising embryonic stem cells. Two sets of Christian stances towards proceeding with embryonic stem cell investigations are contrasted in order to highlight their respective theological, moral and scientific emphases. It is concluded that both represent valid Christian responses, even though they envisage different roles for blastocysts within the human community. [ABSTRACT FROM AUTHOR]

The furore over the retention of organs at postmortem examination, without adequate consent, has led to a reassessment of the justification for, and circumstances surrounding, the retention of any human material after postmortem examinations and operations. This brings into focus the large amount of human material stored in various archives and museums, much of which is not identifiable and was accumulated many years ago, under unknown circumstances. Such anonymous archival material could be disposed of, used for teaching, used for research, or remain in storage. We argue that there are no ethical grounds for disposing of the material, or for storing it in the absence of a teaching or research rationale. Nevertheless, with stringent safeguards, it can be used even in the absence of consent in research and teaching. Regulations are required to control the storage of all such human material, along the lines of regulations governing anatomy body bequests. [ABSTRACT FROM AUTHOR]

Discusses scientific and ethical issues concerning human cloning. Background on human cloning; Analysis of moves towards the banning of human cloning; Stance of biochemist Leon Kass on the issue; Arguments against cloning; Reasons behind human cloning.

The article discusses the scientific expedition, cultural conflict and ethical problems in the study of human skeletal remains or anthropometry. Concerns were raised on the treatment of skeletal remains in anatomy departments, medical schools, and museums which has brought up the repatriation issue or the act of returning the mortal remains to its country of origin, where it can be treated accordingly. Several professional institutions in the U.S. have issued professional ethical guidelines that promote protection of cultural property and preservation of skeletal remains of prehistoric people.