The Church and science, Part 1

Science has been in the news a lot lately, with various marches and demonstrations, based on feelings, perhaps, that science is being underappreciated these days by various people in power.  I figured this would be an opportunity to discuss what the Church teaches about science in general, a little bit about the historical relationship between Church and science, and then maybe get into discussions about specific areas and concerns where faith and science meet today.

I find it interesting that in the Catechism of the Catholic Church, the paragraphs on science are in Part 3, Article 5, which discusses the Fifth Commandment,  “You shall not kill” (Exodus 20:4).   This is the same section that discusses the life issues (respect for life, self-defense, homicide, abortion, euthanasia, suicide, health).   Even though the Catechism came out in the mid-90’s, it still seems very relevant and noteworthy today that the discussion of science is placed in the section where respect for the life and dignity of human persons is likewise discussed.   Science cannot operate apart from respect for all human life. 

The first mention of science in the Catechism comes in Paragraph 2292: Scientific, medical, or psychological experiments on human individuals or groups can contribute to healing the sick and the advancement of public health.   It then continues in Paragraph 2293  Basic scientific research, as well as applied research, is a significant expression of man's dominion over creation. Science and technology are precious resources when placed at the service of man and promote his integral development for the benefit of all. By themselves however they cannot disclose the meaning of existence and of human progress. Science and technology are ordered to man, from whom they take their origin and development; hence they find in the person and in his moral values both evidence of their purpose and awareness of their limits.   So science is there for a purpose beyond itself.  It is not a goal.   God created the world for man (as we have discussed in previous posts), and therefore, science, which explores the universe, will do best when it is used at the service of man. 

In the next Paragraph (2294), we read: It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology by their very nature require unconditional respect for fundamental moral criteria. They must be at the service of the human person, of his inalienable rights, of his true and integral good, in conformity with the plan and the will of God.   Like we said before, science must be at the service of man.   In order to do so, it requires a moral code to guide its actions.  Morality, contrary to what some may posit today, is not derived from science.   Morality guides science; science cannot determine morality.   And where does morality come from?  Philosophy and theology.   If there is corruption at any of those levels, science will suffer.  Good science requires good morality, which in turn requires good philosophy and theology.

In the next Paragraph (2295), the Church speaks specifically about experimentation involving human persons.  Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. The subjects' potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.   The human person can never be an object for science.  The human person is rather, a subject.   The human person can never be regarded as simply utilitarian for something else.  Rather, it has its own dignity, coming from within, not without, and this comes first before anything else.

The final paragraph (2296) in this section discusses the issue of organ transplants.   Organ transplants are in conformity with the moral law if the physical and psychological dangers and risks to the donor are proportionate to the good sought for the recipient. Organ donation after death is a noble and meritorious act and is to be encouraged as an expression of generous solidarity. It is not morally acceptable if the donor or his proxy has not given explicit consent. Moreover, it is not morally admissible to bring about the disabling mutilation or death of a human being, even in order to delay the death of other persons.  This is a specific application of the principles we have discussed above.

So we can see in these few paragraphs here, the Church has tremendous respect for the potential of science in service of the human person.   I do realize that a lot of science does not necessarily deal directly with man, such as research on the environment, and/or on animals.   However, since, according to Genesis, man has dominion over creation, one can say that all science relates in some way to man.  Therefore, how we do it is, and the conclusions we draw from it, are very important.   It is important that scientific work continue, but that it not lose become unhinged from morality, and therefore, the human person.   The Church will continue to value science as it always has, and will encourage research and development that fit in her moral criteria.

In the next post, we will discuss some notable moments and persons in the history of the Church’s dealings in science.  Despite what some today might think, it is a great story to tell.

Joseph, protector of Holy Church, pray for us.