Abstract

While researching an article on the social and legal complexities of “brain death,” I came across the literature review in CHEST (October 2014) by Miller et al.1Miller A.C. Ziad-Miller A. Elamin E.M. Brain death and Islam: the interface of religion, culture, history, law, and modern medicine.Chest. 2014; 146: 1092-1101Abstract Full Text Full Text PDF PubMed Scopus (42) Google Scholar In that article (bottom of page 1094), Miller et al wrote “Pope Benedict XVI subsequently expanded on this by stating:” followed by two block quotes (page 1095). The authors also wrote, “Additionally, he stated:” between the two block quotes. Miller et al1Miller A.C. Ziad-Miller A. Elamin E.M. Brain death and Islam: the interface of religion, culture, history, law, and modern medicine.Chest. 2014; 146: 1092-1101Abstract Full Text Full Text PDF PubMed Scopus (42) Google Scholar cited a 2007 article by Estol2Estol C.J. To live and let die: a brain death symposium at the Pontifical Academy of Science.Int J Stroke. 2007; 2: 227-229Crossref PubMed Scopus (6) Google Scholar as the source for the two block quotes. Estol was summarizing the discussions of the 2006 working group meeting of the Pontifical Academy of Sciences (“The Signs of Death”) organized by Bishop Marcelo Sánchez Sorondo. It should be noted that the Pontifical Academy of Sciences is a consultative body to the Holy See with no magisterial authority. Just prior to the two paragraphs quoted by Miller et al, Estol wrote: “The following are some of the concepts and conclusions reached following the oral presentations and discussions.” I wish to set the record straight. These quotes on the issue of brain death are the words of Estol; they are not the words of Pope Benedict XVI. Pope Benedict XVI’s thoughts on organ donation are reflected in his admonition to the participants of the 2008 International Congress organized by the Pontifical Academy for Life, in which he wrote: “The principal criteria of respect for the life of the donator [donor] must always prevail so that the extraction of organs be performed only in the case of his/her true death.”3Benedict X.V.I. Address to participants at an international congress organized by the Pontifical Academy for Life, November 7, 2008. Vatican website.http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/november/documents/hf_ben-xvi_spe_20081107_acdlife_en.htmlDate accessed: April 23, 2013Google Scholar In addition, before he became pope, as Cardinal Joseph Ratzinger and author of the Compendium of the Catechism of the Catholic Church, he wrote: “Before allowing the noble act of organ donation after death, one must verify that the donor is truly dead.”4Compendium of the Catechism of the Catholic Church. Libreria Editrice Vaticana, Vatican City2005Google Scholar Furthermore, while Cardinal Ratzinger was prefect of the Congregation for the Doctrine of the Faith, he wrote: “Today we are witnessing a genuine war of the powerful against the weak. […] Those who, because of illness or accident, fall into ‘irreversible’ coma, will often be put to death to meet the demand for organ transplants.”5Nguyen D. The New Definitions of Death for Organ Donation: A Multidisciplinary Analysis from the Perspective of Christian Ethics. Peter Lang, Bern, Germany2018: 485Google Scholar ResponseCHESTVol. 157Issue 1PreviewWe thank Dr Nguyen for his thoughtful comments on our 2014 article on brain death and Islam.1 Although not the focus of the article, we address his comments regarding Catholicism. The loss of integration view has since predominated in Christianity since accepted as doctrine by the Council of Vienne (1312 ad). Pope Pius X stated that the specification of biological parameters indicating that death has occurred “does not fall within the competence of the Church.”2 Rather, it pertains to the responsibility and competence of the medical profession to judge and establish the signs that serve as reliable indicators that death has occurred with adequate moral certainty. Full-Text PDF

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