Search results for 'Bioethics Catholic Church' (try it on Scholar)

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  1.  19
    J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care (...)
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  2.  1
    Anthony Fisher (2011). Catholic Bioethics for a New Millennium. Cambridge University Press.
    Machine generated contents note: Abbreviations; Preface; Introduction; Part I. How are we to do Bioethics?: Section 1. Context: Challenges and Resources of a New Millennium: 1. Sex and life in post-modernity; 2. Catholic engagement with the culture of modernity; 3. Promising developments; 4. Conclusion; Section 2. Conscience: The Crisis of Authority: 5. The voice of conscience; 6. The voice of the magisterium; 7. Conscience in post-modernity; 8. Where to from here?; Section 3. Cooperation: Should we ever Collaborate with (...)
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  3.  21
    Aaron L. Mackler (2003). Introduction to Jewish and Catholic Bioethics: A Comparative Analysis. Georgetown University Press.
    " This book has been carefully crafted in that spirit.
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  4. Pádraig Corkery (2010). Bioethics, and the Catholic Moral Tradition. Veritas.
     
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  5.  23
    D. Brian Scarnecchia (2010). Bioethics, Law, and Human Life Issues: A Catholic Perspective on Marriage, Family, Contraception, Abortion, Reproductive Technology, and Death and Dying. Scarecrow Press.
    Introduction -- Rational anthropology and the difference between persons and animals -- Human freedom and conscience -- The three moral determinants and doubts of conscience -- The principle of double effect and consequentialism -- Cooperation and scandal -- Virtues--natural and supernatural -- Sin and grace -- Revelation -- Reproductive technologies -- Homosexuality and same-sex marriage -- Contraception -- Abortion -- Marriage and family -- End of life issues -- Appendix A : Summary of Evangelium Vitae -- Appendix B : Summary (...)
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  6.  26
    Patrick Heavey (2013). The Place of God in Synthetic Biology: How Will the Catholic Church Respond? Bioethics 27 (1):36-47.
    Some religious believers may see synthetic biology as usurping God's creative role. The Catholic Church has yet to issue a formal teaching on the field (though it has issued some informal statements in response to Craig Venter's development of a ‘synthetic’ cell). In this paper I examine the likely reaction of the Catholic Magisterium to synthetic biology in its entirety. I begin by examining the Church's teaching role, from its own viewpoint, to set the necessary backround (...)
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  7. Elizabeth Hepburn (1996). Of Life and Death: An Australian Guide to Catholic Bioethics. Dove.
     
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  8.  42
    D. W. Lutz (2004). The Catholic Church, the American Military, and Homosexual Reorientation Therapy. Christian Bioethics 10 (2-3):189-226.
    Homosexual activist groups have targeted the Catholic Church and the American military as institutions especially in need of transformation. Associations of healthcare professionals are also under assault from homosexual activists. It is, nevertheless, appropriate for the Church and the military to defend themselves against this assault, to affirm that homosexuality is incompatible with Christian ethics and military service, and to help homosexuals free themselves from the vice of homosexuality. Arguments that homosexual reorientation therapy is unethical are unsound. (...)
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  9.  8
    Mary M. Doyle Roche (2005). Marriage and the Catholic Church: Disputed Questions, by Michael G. Lawler. The National Catholic Bioethics Quarterly 5 (1):202-203.
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  10.  13
    Christopher Robert Kaczor (2005). The Edge of Life: Human Dignity and Contemporary Bioethics. Springer.
    The Edge of Life: Human Dignity and Contemporary Bioethics resituates bioethics in fundamental outlook by challenging both the dominant Kantian and utilitarian approaches to evaluating how new technologies apply to human life. Drawing on an analysis of the dignity of the human person, both as an agent and as the recipient of action, The Edge of Life presents a "theoretical" approach to the problems of contemporary bioethics and applies this approach to various disputed questions. Should conjoined twins (...)
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  11.  5
    Moira McQueen (2009). Bioethics Matters: A Guide for Concerned Catholics. Burns & Oates.
    Sets out Catholic teaching on hotly debated issues such as stem cell research, reproductive technologies, euthanasia and much more.
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  12.  20
    N. Mette (2009). Love as Evidence for the Truth and the Humanity of Faith: A Roman Catholic Perspective on the Significance of "Caritas" in the Life of the Church. Christian Bioethics 15 (2):107-118.
    The article summarizes and critically analyzes the encyclical letter of Pope Benedict XVI “Deus Caritas est.” This document discusses “diaconia” in the Roman Catholic Church in view of its biblical and theological foundations, its characteristics, and the position of works of mercy within the general self-understanding of the church. In going beyond the text, the author emphasizes the political dimension of church-based charity, the need to respond to the challenge of the principle of solidarity by contemporary (...)
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  13.  53
    J. P. Bishop & D. R. Morrison (2011). The Roman Catholic Church, Biopolitics, and the Vegetative State. Christian Bioethics 17 (2):165-184.
    Compelled by recent public and politicized cases in which withdrawal of nutrition and hydration were at issue, this essay examines recent Church statements and argues that the distinction between private and public forms of human life is being lost. Effacing the distinction between the sphere of the home (oikos), where the maintenance of life (zoē) occurs, and the city (polis), where political and public life (bios) occurs, may have unforeseen and unwanted consequences. Through their well-intentioned efforts to preserve the (...)
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  14.  6
    D. W. Amundsen & O. W. Mandahl (1995). Ecumenical in Spite of Ourselves: A Protestant Assessment of Roman Catholic, Eastern Orthodox, and Anglican Catholic Approaches to Bioethics. Christian Bioethics 1 (2):213-245.
    A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, (...)
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  15.  3
    Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  16.  2
    Johan Konings & Geraldo Luiz de Mori (2012). A evolução da Igreja Católica no Brasil à luz de pesquisas recentes (The evolution of the Catholic Church in Brazil at the light of recent research) - DOI: 10.5752/P.2175-5841.2012v10n28p1208. [REVIEW] Horizonte 10 (28):1208-1229.
    O artigo aqui apresentado propõe uma leitura teológico-pastoral dos resultados do último Censo do IBGE 2010– Instituto Brasileiro de Geografia e Estatística – sobre religião no Brasil, publicados em julho de 2012, recorrendo também ao estudo da Fundação Getúlio Vargas – O novo mapa das religiões – publicado em 2011, e à pesquisa encomendada pela Arquidiocese de Belo Horizonte sobre Valores e religião na região metropolitana, cuja realização se deu em 2012. A leitura proposta pelo artigo toma em conta sobretudo (...)
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  17.  2
    Albert S. Moraczewski (1991). The Human Genome Project and the Catholic Church (1). Journal International de Bioethique= International Journal of Bioethics 2 (4):229-234.
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  18. R. Randall Rainey, Gerard Magill & Norman Ford (1998). Abortion and Public Policy: An Interdisciplinary Investigation Within the Catholic Church. Bioethics 12 (1):85-85.
     
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  19.  8
    Basil Cole (2011). Church, State, and Society: An Introduction to Catholic Social Doctrine by J. Brian Benestad. The National Catholic Bioethics Quarterly 11 (4):803-805.
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  20.  1
    Newton Darwin Andrade Cabral (2013). Repercussões da romanização da Igreja nos anos iniciais da Universidade Católica de Pernambuco (Repercussions of the Romanization of the church during the initial years of the Catholic University of Pernambuco) - DOI: 10.5752/P.2175-5841.2013v11n29p230. [REVIEW] Horizonte 11 (29):230-253.
    No período em que a Igreja Católica vivia um processo conhecido como romanização, no Brasil começaram a surgir Faculdades e Universidades Católicas. Adjetivadas, tais instituições de ensino superior implicavam a alocação de recursos os mais variados por parte do aparelho eclesiástico, pois a qualificação atribuída era acompanhada da expectativa de um desempenho específico dentro do mais amplo processo de romanização. Este artigo objetiva abordar o contexto eclesial da época e, nele, a compreensão da Igreja acerca da sua relação com a (...)
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  21.  5
    Patrick Hutchings (2014). Hans Küng, Can We Save the Catholic Church!? London, William Collins, 2013, 345 Pp. An Open Letter to Pope Francis? Or ‘Sleepers Awake!’. [REVIEW] Sophia 53 (3):401-410.
    Hans Küng is a well-known, and harsh, critic of doctrine of papal infallibility declared at Vatican I, 1870–1871. It leads—he argues—not to transparent certainty, but away from it. A propos ‘infallibility’ and the still-running scandals of child sexual abuse by members of the Catholic clergy, he writes:…While Rome no longer dares to proclaim formally infallible doctrines, it still envelopes all of its doctrinal pronouncements with an aura of infallibility, as though the Pope’s words were a direct expression of God’s (...)
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  22.  5
    Innocent-Maria V. Szaniszlo (2011). The Process of Democratization and Political Communication in the Roman Catholic Church. Journal for the Study of Religions and Ideologies 10 (29):26-42.
    When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...)
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  23.  5
    Gereon Wolters (2009). The Catholic Church and Evolutionary Theory : A Conflict Model. In Werner Arber, Nicola Cabibbo & Marcelo Sánchez-Sorondo (eds.), Pontificiae Academiae Acta Vol. 20. Pontifical Academy of Sciences. pp. 450-475.
    The arrticle deals with the ambivalent attitude of Church authorities towards evolutionary theory.
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  24.  13
    James Drane (2006). Stopping Nutrition and Hydration Technologies: A Conflict Between Traditional Catholic Ethics and Church Authority. Christian Bioethics 12 (1):11-28.
    This article focuses on the troubling effects of the secular values of individual freedom and autonomy and their impact on laws regarding suicide and euthanasia. The author argues that in an increasingly secularized culture, death and dying are losing their meaning and are not thought of within a moral framework. The debate regarding the provision of artificial nutrition and hydration is critically considered in light of the history of Catholic morality as well as within the modern healthcare context, and (...)
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  25.  8
    James F. Keenan (2010). Ethics of the Word: Voices in the Catholic Church Today. Rowman & Littlefield Publishers.
    The book covers topics ranging from difficult confrontations to apologies to the language of faith, hope, and love.
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  26.  6
    Gabriel Andreescu (2012). The Romanian Church United With Rome (Greek-Catholic) Under Pressure: The ROC's Bad Behavior as Good Politics. Journal for the Study of Religions and Ideologies 32 (32):227-255.
    The study discusses the paradox of the failure of the Romanian Church United with Rome, Greek-Catholic (RCUR) to assert itself after 1990, in the context of a revival of the life of all other religious communities. The significant decrease in the number of Greek-Catholic believers and the difficulties in exercising their rights are germane to the limits of democracy in Romania. No other vulnerable communities, neither immigrants, gays, Roma,nor Jehovah's Witnesses, have been denied, all this time, the (...)
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  27.  13
    C. Delkeskamp-Hayes (2001). Christian Credentials for Roman Catholic Health Care: Medicine Versus the Healing Mission of the Church. Christian Bioethics 7 (1):117-150.
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  28. John F. Quinn (2005). The Decline and Fall...And Revival of the Catholic Church in America. Catholic Social Science Review 10:117-122.
    In The Decline and Fall of the Catholic Church in America, the sociologist David Carlin offers insightful explanations for why Catholicism began to unravel in the 1960s. Facing the aftershocks of Vatican II, the collapse of their cohesive urban neighborhoods, and the onslaught of the cultural revolution, American Catholics experienced a “perfect storm” from which they have yet to recover. Carlin sees little reason for optimism about the future. Among other things, he notes thebishops’ “appallingly poor” handling of (...)
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  29. Augustine C. Achilihu (2006). Ethics of Human Life: Issues, Problems & Implications. Snaap Press.
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  30. Stéphane Bauzon (2011). Le Devenir Humain: Réflexions Éthiques Sur les Fins de la Nature. Presses Universitaires de France.
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  31. Maurizio Pietro Faggioni (2004). La Vita Nelle Nostre Mani: Manuale di Bioetica Teologica. Edizioni Camilliane.
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  32. Luis González Morán (2006). De la Bioética-- Al Bioderecho: Libertad, Vida y Muerte. Universidad Pontificia de Comillas.
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  33. Nikolaus Knoepffler (2012). Der Beginn der Menschlichen Person Und Bioethische Konfliktfälle: Anfragen an Das Lehramt. Herder.
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  34. Tomasz P. Terlikowski (2009). Nowa Kultura Życia: Apologia Bioetyki Katolickiej. Wydawn. "Fronda Pl.".
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  35.  16
    Douglas Kirsner (2012). Max Charlesworth: A Philosopher in the World. [REVIEW] Sophia 51 (4):561-569.
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  36.  29
    Richard Rymarz (2013). Render Unto Rome: The Secret Life of Money in the Catholic Church [Book Review]. The Australasian Catholic Record 90 (1):121.
    Rymarz, Richard Review(s) of: Render unto Rome: The secret life of money in the Catholic church, by Jason Berry, (New York: Crown Publishers 2011), ISBN 9780385531320, pp.420.
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  37.  2
    Kathleen McCarthy (2015). War and Peace: The Catholic Church, Max Charlesworth and B. A. Santamaria. Australasian Catholic Record, The 92 (4):433.
    McCarthy, Kathleen Dad, you were a devoted, but always critical, member of the Catholic Church and taught us that, each of us, in our way, must always challenge institutions to live up to their ideals. May your beloved Church have the courage to confront its past injustices and may we be brave enough to keep on calling on it to do so.
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  38.  4
    Patrick McInerney (2013). 'Nostra Aetate': The Catholic Church's Journey Into Dialogue. Australasian Catholic Record, The 90 (3):259.
    McInerney, Patrick Nostra Aetate is Vatican II's ground-breaking document on the Catholic Church's relation with people of other religions. The two previous Popes have called it 'the Magna Carta' of the Church's new direction in interreligious dialogue. For centuries church teaching and practice in regard to other religions had been encapsulated in the axiom extra ecclesiam nulla salus. Nostra Aetate represents a 'radically new understanding of the relations of the church to the other great world (...)
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  39.  54
    David F. Kelly (2004). Contemporary Catholic Health Care Ethics. Georgetown University Press.
    Theological basis -- Religion and health care -- The dignity of human life -- The integrity of the human person -- Implications for health care -- Theological principles in health care ethics -- Method -- The levels and questions of ethics -- Freedom and the moral agent -- Right and wrong -- Metaethics -- Method in Catholic bioethics -- Catholic method and birth control -- The principle of double effect -- Application -- Forgoing treatment, pillar one: ordinary (...)
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  40. William E. May (2008). Catholic Bioethics and the Gift of Human Life. Our Sunday Visitor.
     
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  41.  19
    Valerio De Cesaris (2013). The Catholic Church and Italian Fascism at the Breaking Point: A Cultural Perspective. Telos: Critical Theory of the Contemporary 2013 (164):151-169.
    ExcerptIn 1929, at the height of the conciliation process between the Italian State and the Catholic Church, sealed by the Lateran Treaty, Pope Pius XI referred to Mussolini as the man “sent by providence.”1 Conversely, in 1938, right in the middle of the clash between the Holy See and the Fascist government over the racial problem, Pius XI would say: “Today there is a mutual declaration of war between the Prime Minister and us. Mussolini might even win on (...)
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  42. Jeffrey Klaiber (2009). The Catholic Church, Moral Education and Citizenship in Latin America. Journal of Moral Education 38 (4):407-420.
    The Catholic Church, with deep roots in the history of Latin America, exercises considerable influence on all levels of society. Especially after the Second Vatican Council and the bishops' conference at Medelliacuten the Church took up the banner of human rights and the cause of the poor. During the dictatorships and in the midst of the different guerrilla movements the Church became the principle voice of opposition and mediator between the parties in conflict. At the same (...)
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  43.  13
    J. Oakley (2002). Democracy, Embryonic Stem Cell Research, and the Roman Catholic Church. Journal of Medical Ethics 28 (4):228-228.
    The Roman Catholic Church in Australia has lobbied politicians to prohibit embryonic stem cell research, on the grounds that such research violates the sanctity and inherent dignity of human life. I suggest, however, that reasoned reflection does not uniquely support such conclusions about the morality of stem cell research. A recent parliamentary standing committee report recommended that embryonic stem cell research be allowed to proceed in certain circumstances, and there appears to be widespread support in the Australian community (...)
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  44.  48
    P. S. Copland (2004). The Roman Catholic Church and Embryonic Stem Cells. Journal of Medical Ethics 30 (6):607-608.
    Skene and Parker1 raise a number of concerns about religious doctrine unduly influencing law and public policy through amicus curiae contributions to civil litigations or direct lobbying of politicians. Oakley2 picks this up in the same issue with an emphasis on the Roman Catholic Church’s interest in preventing the destruction of embryos for embryonic stem cell research. Skene, Parker, and Oakley seem to be concerned mostly with religious views having undue influence on public policy. My concern is the (...)
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  45.  16
    Rodrigo Frías Urrea (2014). The animals issue: The Magisterium of the Catholic Church in the context of the current debate. Veritas: Revista de Filosofia da PUCRS 30:105-126.
    En este artículo el autor se propone examinar el estatuto ontológico y moral de los animales en el Magisterio de la Iglesia Católica. Antes de esto, sin embargo, se inscribe el magisterio eclesial en el contexto del debate, ya abierto, sobre 'la cuestión animal', poniendo especial atención en los aportes de la ciencia y, sobre todo, de las distintas corrientes filosóficas que alimentan este debate. In this article the author proposes to examine the ontological and moral status of animals in (...)
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  46.  24
    Luc Bovens (2009). Can the Catholic Church Agree to Condom Use by HIV-Discordant Couples? Journal of Medical Ethics 35 (12):743-746.
    Does the position of the Roman Catholic Church on contraception also imply that the usage of condoms by HIV-discordant couples is illicit? A standard argument is to appeal to the doctrine of double effect to condone such usage, but this meets with the objection that there exists an alternative action that brings about the good effect—namely, abstinence. I argue against this objection, because an HIV-discordant couple does not bring about any bad outcome through condom usage—there is no disrespect (...)
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  47.  4
    Patrick FitzGerald Hutchings (2014). Review of Bishop Geoffrey Robinson, For Christ's Sake: End Sexual Abuse in the Catholic Church … for Good. [REVIEW] Sophia 53 (1):151-157.
    Christ’s name is often taken in vain, but not in this book title. It is at once a prayer and a cry of anguish. Robinson was deputed to deal with the whole abuse problem in the Archdiocese of Sydney and knows horrid things at first hand: abuse and clerical cover-ups, both.Bishop Robinson’s book is practical—if perhaps at the time of publication unduly sanguine. He calls, in chapter 13 for ‘A New Council for a New Church’ to enable to get (...)
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  48. Mary Gail Frawley-O'Dea & Virginia Goldner (eds.) (2007). Predatory Priests, Silenced Victims: The Sexual Abuse Crisis and the Catholic Church. Routledge.
    The sexual abuse scandal in the Catholic Church captured headlines and mobilized public outrage in January 2002. But much of the commentary that immediately followed was reductionistic, focusing on single "causes" of clerical abuse such as mandatory celibacy, homosexuality, sexual repressiveness or sexual permissiveness, anti-Catholicism, and a decadent secular culture. _Predatory Priests, Silenced Victims: The Sexual Abuse Crisis and the Catholic Church_, a collection of groundbreaking articles edited by Mary Gail Frawley-O'Dea and Virginia Goldner, eschews such one-size-fits-all (...)
     
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  49.  8
    Kevin McGovern (2008). Brain Death and the Catholic Church. Chisholm Health Ethics Bulletin 14 (1):6.
    McGovern, Kevin In recent years, some speakers at Catholic conferences and a few articles on Catholic websites and in Catholic newspapers have claimed that brain death is not really death. Some Catholics may be confused by this - particularly if they are asked to agree to the removal of mechanical ventilation or the procurement of organs from a relative or friend who has been declared brain dead. At the same time, these claims might damage the reputation of (...)
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  50.  8
    Cory Andrew Labrecque (2015). Catholic Bioethics in the Anthropocene. The National Catholic Bioethics Quarterly 15 (4):665-671.
    Pope Francis’s encyclical on ecology addresses the deep and abiding problems of atomism, exploitation, and prodigality that distort the God–human-nature relationship. The invitation to think and act in more integrated and integrating ways—already put forward in Evangelii gaudium—thwarts our becoming “nomads without roots” and binds ostensibly disparate voices in a solidarity that is truly global in its reach. The resolve for such a change in worldview and agency is reminiscent of Van Rensselaer Potter’s original conceptualization of bioethics as a (...)
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