 Faith, science and technology What does
it mean to be human and to be part of God’s creation? Responses
that seemed to be clear and unshakeable for centuries are severely
challenged by new scientific and technological developments. Genetic
engineering, for instance, has added a new dimension to the capabilities
of humankind to modify and change the development of ourselves and other
species. Genetic technologies touch our deepest convictions about the
value of human life and human dignity. Often, religious language is
invoked in public: “We learn the language in which God created life”
was the claim made when the mapping of the whole set of human genes
began.
Why are we doing this?
The WCC working group on genetic engineering started to build
a list of the many documents, brochures and books produced by
churches and church related organizations. Although by far
not complete, the list shows that the issues are widely discussed and
are no longer seen as predominantly “Northern” concerns. Churches in
the “South” have studied the impact on people and are fully aware of
the leading role of transnational corporations in pushing for the
introduction of genetically modified seeds and genetically engineered
pharmaceuticals that, in general, do not address the most pressing needs
of people. The working group produced a discussion document
that concentrates on questions arising if we take seriously the
socio-political, economic and cultural context as it shapes research
agendas and the development trajectory of the technology and its
applications. The group working on the document decided to adhere to a
double focus on genetic engineering concerning agriculture on the one
hand and human beings on the other. The document argues its case not from a supposedly
neutral and objective position, but rather starts from the stories and
voices of small farm holders, of Indigenous Peoples, of women and of
persons with disabilities. Small scale farmers and Indigenous Peoples do
not share the assumptions made by protagonists of the benefits of
genetically modified seeds and crops. They challenge the broader public
to very carefully examine the statements and promises made and to be
vigilant regarding issues of power, profit and control. Indigenous
Peoples are also struggling in many places of the world to defend their
genetic data which have become a highly valued resource in the
development of new pharmaceuticals and therapies. Persons with
disabilities raise pertinent questions concerning the ideal of the
medically managed person that is the shared ground for much of the
discussion on human genetics. Many women warn that even their bodies are
turned into an economic resource. These and other groups urge the wider
public to take nothing for granted, but to re-examine the arguments
brought forward in favour of genetic engineering, which usually reflect
the context of societies highly integrated into the global economy and
influenced by the modern development paradigm. It is precisely for this
reason, that their experiences and voices are often marginalised and
excluded from the discourse. The group working on the document included
representatives of Indigenous Peoples and persons with disabilities
together with researchers, ethicists and staff of churches working on
the issues at stake. In making their choice transparent, they have also
responded to the mandate of the JPC team, which takes responsibility of
the document. This choice of perspective also implies that the document
does not pretend to be representative of positions taken by WCC member
churches coming from different theological traditions and different
contexts. It seeks to foster the debate within and among the churches
and to challenge them in their prophetic witness. It is meant for those
in the churches who have an interest in the ethical challenges
concerning genetic engineering and are ready to engage in an ecumenical
discussion concerning their own assumptions and perceptions. This in
turn applies also to this document – it is a discussion document in
the real sense of the word. The document deals
first with the implications of genetic engineering applied to human life
and then turns to the implications for agriculture. (For full report
including section on Human Genetics see: http://www.wcc-coe.org/wcc/what/jpc/ecearth-biotech.html) Biotechnology and agriculture The document is approaching these matters from the
perspective of the deprived and powerless. It closely examines the roles
and positions taken by major actors, e.g. scientists, transnational
corporations and financial markets, governments and politicians,
consumers, farmers and social movements, and Indigenous Peoples. Special
attention is given to Food Aid and the place of genetically engineered
foods being offered to regions experiencing severe food shortages before
addressing threats to biodiversity. Theological reflection of this
section concentrates on a theological understanding of food and food
production before it embarks on a critique of genetic engineering in
agriculture. The group calls upon the WCC, member Churches, individual
Christians and people of good will to embark on the following six forms
of action 1.
To build
partnerships with civil society, people’s movements, farmer groups and
Indigenous Peoples in opposing the science, philosophy and practice of
genetic engineering in agriculture. 2.
To
challenge Christians working for those promoting genetic engineering to
reflect upon the implications of their work in the light of the
Gospel’s concern for truth and justice, and to consider the
possibility of being whistle-blowers and conscientious objectors. 3.
To
encourage Christian theological reflection to shift from issues of food
security to issues of food sovereignty so that our concerns for justice,
freedom and participation are not compromised. 4.
To
encourage Christians involved in medical research to continue to
investigate the impact of genetic engineering in agriculture upon human
health, as called for by the European Commission. 5.
To stand
in solidarity with those working in local communities to promote healthy
food and good nutrition amongst the deprived, especially in a time of
HIV/AIDS. 6.
To
recognize in our work and reflection the way in which access to food
stands on the interface between ecology and economy in the struggle for
life against commodification and control 7.
To engage
biblically and theologically in reflection on food, faith and justice,
and especially to consider the possibility that the agapé meal at the
heart of Christian worship – the Lord’s Supper or Eucharist –
could be envisaged as a sacrament of resistance against those who seek
to control food. In doing
these things, we stand in continuity with the AGAPE document, and
particularly section 3.3., “from food security to food sovereignty”: We believe that God’s economy of solidarity and justice
for the household of creation includes the promise that the people of
the world have the right to produce their own food and control the
resources belonging to their livelihoods, including biodiversity. It is
therefore the right and responsibility of governments to support the
livelihoods of small farmers in the South and in the North. It is their
right to refuse the demands of agribusinesses that seek to control every
aspect of the cycle of life. Such an approach requires respect for
indigenous spiritual relationships to land and the bounties of mother
earth. The way forward Back
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2005 World Council of Churches. Remarks to: webeditor"
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For this full article and regular updates go to the WCC website:
http://www.wcc-coe.org/wcc/what/jpc/ecearth-biotech.html For more information on what other
religious organisations say, visit www.safeage.org
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