Human Genome Work: Another Stage in Science
Interview With Head of an Association of Catholic Physicians

ROME, FEB. 13, 2001 (Zenit.org).- The world's media have classified the news as one of the greatest advances in history: The description of the human genome is complete and accessible on Internet.

In fact, the work of the private U.S. company Celera Genomics and of the Human Genome Project was published Sunday on the Internet sites of the prestigious journals Science and Nature.

In order to better understand the implications of the decoding of the human genome, ZENIT interviewed professor Domenico Di Virgilio, president of the Italian Association of Catholic Physicians.

--Q: Professor, is this "discovery" as important as alleged?

--Di Virgilio: First of all, we must clarify that it is only a stage in the evolution of science, although it is certainly a very important stage, enthusiastic and exhausting. However, the goal is not so close or, at least, has yet to be reached. To have codified the human genome is something very important, but the fact that the genes are much less numerous than expected is new.

It should be recalled that genes are part of proteins, which greatly influence health and possible illness. The proteins produced by these 30,000 genes are millions and are not totally known. Therefore, it is estimated that it will take 20 to 30 years of work on the part of research to be able to codify all the proteins produced.

--Q: The genetic profile of the human being, as it emerges from this first research data, is far more "essential" than was thought. The final recounting of genes (just over 30,000) is far lower than previous calculations, which only a year ago oscillated between 80,000 and even 120,000. Is this a surprise?

--Di Virgilio: Science is also made up of surprises. Suffice it to think of the fact that many discoveries have taken place almost by accident. However, from our perspective as Catholics, this does not modify the divine plan of an organism -- as the human one is -- an admirable synthesis of so many factors which result in the human person.

--Q: Some scientists accuse the Church of going against progress.

--Di Virgilio: This is totally false! Many researchers are Catholic and are working to "read," in the hiding places that nature still holds in store for us, information that God has not wished to keep from men. On the contrary, he has given us the capacity to discover them with our freedom and capabilities.

Therefore, for us Catholics, faith does not put brakes on science, but stimulates it. Something quite different is the position regarding a science without any kind of brakes, which is not at the service of man.

--Q: Some say that this discovery has put a full stop to "genetic determinism." What do they mean?

--Di Virgilio: It is a full stop, as some believed that everything was determined by our genes and our genetic code. Thus, any pathology or individual somatic characteristic was due exclusively to genes. However, it is not so in reality, and we have known this for a long time.

For example, the environmental impact very much influences the modification of certain genetic tendencies. Some sicknesses, such as diabetes, are the clearest manifestation of the relation that exists between genetic predisposition and environmental impact, which can modify the first. From whence derives, therefore, the value of respect for nature and the responsibility of science at the moment of modifying or manipulating the environment.

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Biomedical Research Is Good -- Within Bounds
Interview With Bishop Sgreccia of Academy for Life

VATICAN CITY, FEB. 15, 2001 (Zenit.org).- The decodification of the human genome, which just a few days ago was made accessible to all on Internet, is a historic step for science, though one that raises ethical questions.

The implications of this development were addressed in a Vatican Radio interview with Bishop Elio Sgreccia. He is vice president of the Pontifical Academy for Life, which was founded by John Paul II to, in his own words, "study, inform and form on the principal problems of medicine and law relating to the promotion and defense of life."

--Q: First of all, Bishop Sgreccia, is the Church for or against biomedical research?

--Bishop Sgreccia: The official thought of the Catholic Church is known, which on repeated occasions has expressed its appreciation and encouragement for scientific research, especially when it is directed to the prevention and treatment of sicknesses and the alleviation of human suffering. This type of research is regarded as consistent with faith in God the Creator.

In this connection, many texts of the magisterium of the Church could be quoted. Suffice it to think, for example, of the Vatican Council II passage that states: "If methodical investigation within every branch of learning is carried out in a genuinely scientific manner and in accord with moral norms, it never truly conflicts with faith, for earthly matters and the concerns of faith derive from the same God. Indeed whoever labors to penetrate the secrets of reality with a humble and steady mind, even though he is unaware of the fact, is nevertheless being led by the hand of God, who holds all things in existence, and gives them their identity" ["Gaudium et Spes," No. 36].

Whoever believes in God is not satisfied with theories that are impossible to defend on "chance and necessity," which would simply explain in a material way the origin of man. On the contrary, he has a stronger and more valid reason to encourage research in the quest for man's good: God, who has asked man to cooperate with him in the work of creation [see Genesis 1:28; 2:15].

As regards the recognition of the usefulness of research in the biomedical field, Vatican Council II itself also affirmed, "Advances in biology, psychology, and the social sciences not only bring men hope of improved self-knowledge; in conjunction with technical methods, they are helping men exert direct influence on the life of social groups" [Gaudium et Spes, No. 5]. In a recent address to the participants of an international Congress on Transplants, John Paul II expressed his clear support of biomedical research.

--Q: Does the Church collaborate with present biomedical research?

--Bishop Sgreccia: History already confirms this collaboration since the discoveries in the genetic field carried out by monk Gregor Johann Mendel [1822-1884]. This support is of eloquent timeliness today in research institutions, departments of medicine, and hospitals directed by the Church.

Scientific research is pursued in them with recognized determination and effective results, despite the fact that sometimes they lack resources. They are especially known for their results in the prevention and treatment of sicknesses.

For example, just a few weeks ago the Mendel Institute was inaugurated here in Rome, renewed and equipped with the encouragement and participation of the Holy See, in memory of a geneticist who was a member of our Pontifical Academy for Life, Italian professor Luigi Gedda.

Collaboration with public institutions and with personalities (of all philosophical cultures), who work in this scientific realm, has never been interrupted. The esteem and appreciation that the Church feels for scientists has been demonstrated also by the presence of many scientists of other religions and nonbelievers in academic institutions of the Church, as is the case, for example, in the Vatican's Academy of Sciences.

--Q: However, the Church puts limits on research. What are these?

--Bishop Sgreccia: There is no doubt that experimental science, just like all human activity, must be directed to man's good and the respect of each person, both in the objectives it pursues, as well as in the methods it employs. It must always respect man, every human individual involved in experimentation, especially in the most vulnerable phases of life, or when the individual subjected to experimentation cannot give his consent.

Scientific research that tries to avoid a rigorous ethical examination of its objectives, its methods, and of its consequences, would not be worthy of man, and would run the risk of being used against the weakest and defenseless. This disfigured use of science has written dark pages in recent history, and research of this kind should not happen again, as not only would it be an attack against God, but also against man himself and civilization.

--Q: The Church has particularly entered the debate arising from the ethical questions posed by experimentation with stem cells. What is the position of the Pontifical Academy for Life in this connection?

--Bishop Sgreccia: In this connection, it is worth recalling that, in the document of our Academy dedicated to the use of stem cells, encouragement is expressed for research with stem cells taken from the organism of an adult or, in a birth, from the umbilical cord, as well as from fetuses aborted involuntarily, in keeping with hypotheses validated by internationally accredited research.

The hope of attempting to remedy serious sicknesses through this way has been repeated, encouraged and applied in the same research institutions of Catholic inspiration. The fact that, from the ethical point of view, our own Academy expressed a negative judgment on the destructive use of embryos for the purpose of doing research with stem cells, and on every form of human cloning, including the one called, inappropriately, "therapeutic," is due to motives founded on rational ethics and not on a request based solely on religious faith.

In fact, we consider that the living human embryo is a human being, a human individual, who exacts the respect owed to every man, without any discrimination whatsoever. We are convinced by this that we are respecting science as regards the identity and status of the human embryo, an argument on which the Academy has reflected for a long time and is publishing universally appreciated studies [see "Identity and Status of the Human Embryo," Vatican Bookstore, and others in http://www.ixtmedia.com/].

Moreover, our position is in agreement with that of other institutions, such as the European Parliament. A science that wishes to use experimentation that provides for the suppression of human embryos or fetuses, or that wishes to create them for experimentation, would be disqualified and would be stained by inhumanity. Selective and discriminatory biomedical experimentation cannot be justified, not even in face of hypothetical advantages, which, in fact, can be reached with other methods.

--Q: Some have criticized the Church's position on the use of animal and vegetable biotechnologies.

--Bishop Sgreccia: As regards the use of animal and vegetable biotechnologies, an issue on which our Academy has also published a report appreciated at the international level for its balance, we have simply made evident the need to be previously aware of the risks to health, especially in the case of the cultivation of seeds and vegetables that are included in the preparation of foods derived from transgenic organisms.

Likewise, we have confirmed the obligation to inform citizens and safeguard justice in the economic realm, especially as regards developing countries.

The commitment to ethical and scientific reflection of our Pontifical Academy for Life, as well as of other organizations of the Church, attempts to offer an honest and loyal intellectual contribution to researchers, and information to peoples and the public in the world, who should respect the effort being made and the values proposed.

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La Iglesia ante la investigación biomédica
Entrevista con el obispo Elio Sgreccia, de la Academia para la Vida

CIUDAD DEL VATICANO, 14 febrero 2001 (ZENIT.org).- La decodificación del genoma humano, que desde hace unos días se encuentra al alcance de todo el mundo en Internet, constituye un paso histórico para la ciencia y un motivo de interrogantes sobre el uso que de estas informaciones podrían hacer algunos científicos.

Interrogantes que, como es normal, también experimentan los católicos y a los que en esta entrevista concedida a «Radio Vaticano» responde el obispo Elio Sgreccia, vicepresidente de la Academia Pontificia para la Vida, institución fundada por Juan Pablo II con el objetivo, en palabras del mismo Papa, de «estudiar, informar y formar sobre los principales problemas de la medicina y el derecho relativos a la promoción y a la defensa de la vida».

--Ante todo, monseñor Sgreccia, ¿la Iglesia está a favor o en contra de la investigación biomédica?

--Monseñor Elio Sgreccia: Es conocido el pensamiento oficial de la Iglesia católica, que ha manifestado en repetidas ocasiones su aprecio y aliento por la investigación científica, especialmente cuando está dirigida a la prevención y al tratamiento de enfermedades y al alivio del sufrimiento humano. Este tipo de investigación es considerado como coherente con la fe en Dios creador.

Se podrían citar muchos textos del Magisterio de la Iglesia en este sentido. Basta pensar, por ejemplo, en el pasaje del Concilio Vaticano II que dice: «la investigación metódica en todos los campos del saber, si está realizada de una forma auténticamente científica y conforme a las normas morales, nunca será en realidad contraria a la fe, porque las realidades profanas y las de la fe tienen su origen en un mismo Dios. Más aún, quien con perseverancia y humildad se esfuerza por penetrar en los secretos de la realidad, está llevado, aun sin saberlo, como por la mano de Dios, quien, sosteniendo todas las cosas, da a todas ellas el ser» («Gaudium et Spes» 36).

Quien cree en Dios no se contenta con las teorías imposibles de defender sobre «el azar y la necesidad» (por ejemplo, «Le Hasard et la nécessité», Jacques Monod, 1970 Chance and Necessity) que explicarían de manera simplemente material el origen del hombre. Por el contrario, tiene una razón más fuerte y válida para alentar la investigación en la búsqueda del bien del hombre: Dios quien ha pedido al hombre para que coopere con él en la obra de la creación (cf. Génesis 1, 28; 2, 15).

Por lo que se refiere al reconocimiento de la utilidad de la investigación en el campo biomédico, el mismo Concilio Vaticano II afirma también que «los progresos de las ciencias biológicas, psicológicas y sociales permiten al hombre no sólo conocerse mejor, sino aun influir directamente sobre la vida de las sociedades por medio de métodos técnicos» (Ibídem n. 5). Juan Pablo II, en el reciente discurso dirigido a los participantes en el Congreso internacional sobre transplantes, expresó su claro aliento a la investigación biomédica (Cf. Zenit, 29 de agosto de 2000)

--¿Colabora la Iglesia en la investigación biomédica actual?

--Monseñor Elio Sgreccia: La historia confirma este colaboración ya desde los descubrimientos en el campo genético realizados por el monje Gregor Johann Mendel (1822-1884). Este apoyo es hoy de elocuente actualidad en las instituciones de investigación, en las facultades de Medicina y en los hospitales dirigidos por la Iglesia. En ellos, se cultiva la investigación científica con un reconocido empeño y resultados eficaces, a pesar de que a veces carecen de recursos. Particularmente son reconocidos por sus resultados en la prevención y tratamiento de las enfermedades.

Por ejemplo, hace tan sólo unas semanas se ha inaugurado aquí, en Roma, el Instituto Mendel, renovado y potenciado con el aliento y la participación de la Santa Sede, en memoria de un genetista que fue miembro de nuestra Academia Pontificia para la Vida, el profesor italiano Luigi Gedda. La colaboración con las instituciones públicas y con personalidades (de toda cultura filosófica) que trabajan en el ámbito científico nunca ha sido interrumpida. La estima y el aprecio que siente la Iglesia por los científicos ha sido testimoniado también por la presencia de muchos científicos de otras religiones o no creyentes en instituciones académicas de la Iglesia, como sucede por ejemplo en la Academia de las Ciencias de la Santa Sede.

--Sin embargo, la Iglesia pone límites a la investigación. ¿Cuáles son?

--Monseñor Elio Sgreccia: No cabe duda de que la ciencia experimental, al igual que toda actividad humana, tiene que estar orientada al bien del hombre y al respeto de cada persona, ya sea en los objetivos que persigue, ya sea en los medios que utiliza. Siempre tiene que respetar al hombre, a todo sujeto humano implicado en la experimentación, especialmente en las fases de la vida más frágiles, o cuando el sujeto sometido a la experimentación no puede dar su consenso. Una investigación científica que pretendiera evitar un examen riguroso ético de sus objetivos, de sus métodos, y de sus consecuencias, no sería digna del hombre, y correría el peligro de ser utilizada contra los más débiles e indefensos. Este uso desfigurado de la ciencia ha escrito páginas oscuras en la historia no demasiado lejanas y una investigación de este tipo no debe volver a surgir, pues no sólo atentaría contra Dios, sino contra el mismo hombre y la civilización.

--La Iglesia se ha metido particularmente en el debate surgido por los interrogantes éticos que plantea la experimentación con células madre (o estaminales). ¿Cuál es la posición de la Academia Pontificia para la Vida en este sentido.

--Monseñor Elio Sgreccia: En este sentido, vale la pena recordar que, en el documento de nuestra Academia dedicado al uso de las células estaminales (Cf. Zenit, 24 de agosto), se expresa el aliento a la investigación con las células estaminales extraídas del organismo del adulto o, en el nacimiento, del cordón umbilical, así como también de los fetos abortados involuntariamente, en conformidad con hipótesis convalidadas por investigaciones acreditadas internacionalmente.

El auspicio de tratar de poner remedio a graves enfermedades por este camino ha sido repetido, alentado y aplicado en las mismas instituciones de investigación de inspiración católica. El hecho de que nuestra misma Academia haya expresado un juicio negativo desde el punto de vista ético de la utilización destructiva de embriones con el objetivo de investigar con células estaminales y de toda forma de clonación humana, también de la llamada de manera inapropiada «terapéutica», se debe a motivos basados en la ética racional y no en una instancia basada únicamente en la fe religiosa.

Consideramos, de hecho, que el embrión humano vivo es un ser humano, un individuo humano, que exige el respeto que merece todo hombre, sin discriminación alguna. Estamos convencidos con ello que estamos respetando la ciencia en lo que se refiere a la identidad y el estatuto del embrión humano, argumento sobre el que la Academia ha reflexionado desde hace tiempo y está publicando estudios universalmente apreciados (Cf. «Identity and status of the Human Embryo», Librería Vaticana, y otros en http://www.ixtmedia.com/).

Nuestra posición, además, está en acuerdo con la de otras instituciones, como el Parlamento Europeo. Una ciencia que quiera servirse de la experimentación que prevé la supresión de embriones o fetos humanos o que quisiera crearlos para la experimentación quedaría descalificada y se mancharía con la inhumanidad. La experimentación biomédica selectiva y discriminatoria no puede ser justificada, ni siquiera ante hipotéticas ventajas, que por otra parte, pueden ser alcanzadas con otros métodos.

--Algunos han criticado la postura de la Iglesia en el tema del uso de las biotecnologías animales y vegetales.

--Monseñor Elio Sgreccia: Por lo que se refiere al uso de las biotecnologías animales y vegetales, argumento sobre el que nuestra Academia también ha publicado un informe apreciado a nivel internacional por su equilibrio, se ha puesto simplemente en evidencia la necesidad de asegurarse previamente de los riesgos para la salud, especialmente en el caso del cultivo de semillas y vegetales que intervienen en la preparación de los alimentos derivados, los organismos transgénicos.

Asimismo hemos confirmado la obligación de informar a los ciudadanos y de salvaguardar la justicia en el ámbito económico, especialmente en lo que se refiere a los países en vías de desarrollo.

El compromiso de reflexión ética y científica de nuestra Academia Pontificia para la Vida, así como de otros organismos de la Iglesia, pretende ofrecer una contribución intelectual honesta y leal a los investigadores y una información a las poblaciones y al público en el mundo, exigiendo respeto por el esfuerzo que se realiza y por los valores que se proponen.

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Resource: ZENIT