{"id":72894,"date":"2013-08-06T12:00:22","date_gmt":"2013-08-06T17:00:22","guid":{"rendered":"https:\/\/alpha.pewresearch.org\/pewresearch-org\/2013\/08\/06\/religious-leaders-views-on-radical-life-extension\/"},"modified":"2024-04-14T04:13:24","modified_gmt":"2024-04-14T09:13:24","slug":"religious-leaders-views-on-radical-life-extension","status":"publish","type":"post","link":"https:\/\/alpha.pewresearch.org\/pewresearch-org\/religion\/2013\/08\/06\/religious-leaders-views-on-radical-life-extension\/","title":{"rendered":"Religious Leaders\u2019 Views on Radical Life Extension"},"content":{"rendered":"

No religious group in the United States has released an official statement on radical life extension. However, here are brief summaries of how some clergy, bioethicists and other scholars from 18 major American religious groups say their traditions might approach this evolving issue. (For an in-depth look at public opinion on radical life extension and related issues, see \u201cLiving to 120 and Beyond: Americans\u2019 Views on Aging, Medical Advances and Radical Life Extension<\/a>.” And for an overview of the scientific research and emerging ethical debate, see \u201cTo Count Our Days: The Scientific and Ethical Dimensions of Radical Life Extension<\/a>.\u201d)<\/p>\n\n

American Baptist Churches USA<\/h3>\n\n

[the]<\/p>\n\n\n

Related links:\nPolicy Statements and Resolutions<\/i><\/a> of the ABC-USA, including a statement on <\/i>Death and Dying<\/i><\/a><\/b><\/p>\n\n

Buddhism<\/h3>\n\n

There is no central Buddhist authority in the U.S., so no single individual or organization could speak for all Buddhists on the ethics of radical life extension, but many Buddhists would likely see such therapies in a positive light, says James Hughes, a former Buddhist monk who now serves as executive director of the Institute for Ethics and Emerging Technologies, a think tank in Hartford, Conn. According to Hughes, Buddhists believe each person is responsible for his or her own karma \u2013 the idea that the good and bad things that happen to people in life are the result of what they did in the past. Only by realizing the ephemeral nature of existence and the illusory nature of the self, Hughes says, will one stop creating bad karma and come closer to nirvana, or freedom from suffering. Dramatically longer life would be beneficial, he says, because it would give each person more time to learn wisdom and compassion and to achieve nirvana.<\/p>\n\n

Karma Lekshe Tsomo, a Buddhist nun and associate professor of Buddhist studies at the University of San Diego, agrees with Hughes, but she also cautions that, from the Buddhist perspective, life extension might not benefit everyone. \u201cIf a person is living a nonvirtuous life \u2013 for example, needlessly killing others \u2013 perhaps a short life is better,\u201d she says, because it would minimize the opportunity to accumulate bad karma.<\/p>\n\n

Catholic Church<\/h3>\n\n

[and]<\/p>\n\n\n

At the same time, some Catholic scholars believe the church might support some life-extension therapies, especially if they came as part of a broader attempt to cure disease. \u201cCatholics are called upon to alleviate suffering and illness,\u201d says Father Nicanor Austriaco, a biologist, theologian and ethicist who teaches at Providence College in Rhode Island. This call to heal, he says, is why the church has often supported new and even controversial research, such as genetic engineering, and why it might support modest life-extension efforts.<\/p>\n\n

If life extension becomes a reality, Catholics likely would be committed to ensuring that the new treatments are available to all, says Marie Hilliard, director of bioethics and public policy at the National Catholic Bioethics Center in Philadelphia. Indeed, Hilliard notes, the church is keen to prevent the kind of situation that occurred during the 1990s, when life-saving HIV drugs were available to patients in the developed world but largely unavailable to millions of HIV and AIDS sufferers in Africa and elsewhere in the developing world.<\/p>\n\n

According to Monsignor Tom Green, a professor of law at the Catholic University of America in Washington, D.C., the church\u2019s response to any life- extension breakthrough would probably begin at the local level. \u201cAs issues arise, experts help to raise and explain them to bishops, who then often issue ethical directives to Catholic institutions, like hospitals,\u201d Green says. At some point, he says, the U.S. Conference of Catholic Bishops might issue guidelines to lay Catholics and Catholic institutions. Eventually, he adds, the Congregation for the Doctrine of the Faith, the Vatican department that helps clarify Catholic doctrine and moral teachings, might issue a document with instruction on the issue. \u201cAll of this usually takes time,\u201d Green says. \u201cWe tend to move slowly in the church.\u201d<\/p>\n\n

Related links:\n“<\/i>Communion and Stewardship: Human Persons Created in the Image of God<\/i><\/a>,” a 2004 church document<\/i><\/p>\n\n

Pope Benedict XVI’s <\/i>homily\u00a0on postponing death<\/i><\/a>, delivered on Holy Saturday, April 3, 2010<\/i><\/p>\n\n

Church of Jesus Christ of Latter-day Saints (Mormon Church)<\/h3>\n\n

[life-extension therapy]<\/p>\n\n\n

Related link:\nFrom the Mormon Church’s \u201cHandbook 2: Administering the Church,\u201d Section 21.3.8, “<\/i>Prolonging Life<\/i><\/a>“<\/i><\/p>\n\n

Episcopal Church<\/h3>\n\n

In all likelihood, the Episcopal Church would cautiously welcome life-extension therapy, says the Rev. Alistair So, chair of the church’s Executive Council Committee on Science, Technology and Faith and rector of All Hallows Parish in Davidsonville, Md. \u201cCurrently, there is nothing in the teachings of the church against life extension,\u201d says So. However, he adds, any church statement welcoming the development probably would be leavened with a warning against making life extension the focus of life.\u00a0In addition, he says, Episcopalians likely would call for the benefits of life-extension therapy to be available to all.<\/p>\n\n

A potential statement by the church would come from its governing body, the General Convention. \u201cThe General Convention would ask its Committee on Science, Technology and Faith to study the issue and report back to the convention with their recommendations,\u201d says the retired Rev. Gregory Straub, who served as executive secretary of the General Convention from 2005-2012. \u201cThe convention would then vote on these recommendations and, if they approved them, would issue a statement for purposes of informing Episcopalians about church teaching and to set church policy in terms of our efforts to influence government policy,\u201d Straub says.<\/p>\n\n

Related links:\n\u201c<\/i>Extending Human Life<\/i><\/a>,\u201d\u00a0a report by the Working Group on Faith and Genetics of\u00a0the Episcopal Diocese of Massachusetts<\/i><\/b><\/p>\n\n

Website of the <\/i>Episcopal Church Network for Science, Technology and Faith<\/i><\/a><\/p>\n\n

Evangelical Lutheran Church in America<\/h3>\n\n

The Evangelical Lutheran Church in America would probably approach life-extending medical developments with caution and humility, says Paul Nelson, a theologian at Wittenberg University in Springfield, Ohio. He says his church would likely avoid drawing \u201cbright lines\u201d dictating what people should or should not do. By way of example, Nelson points to an official statement, \u201cGenetics, Faith and Responsibility,\u201d which was approved in 2011 by the church\u2019s supreme governing body, the Churchwide Assembly. While the document deals with a host of different issues, it briefly touches on longevity, calling for \u201creasonable life extension without expecting or seeking perfection.\u201d It also addresses the question of equity, warning that life extension should \u201cnot lead to unjust and disproportionately biased use of limited human and financial resources.\u201d<\/p>\n\n

Related link:\nELCA statement on “<\/i>Genetics, Faith and Responsibility<\/i><\/a>” <\/i><\/p>\n\n

Hinduism<\/h3>\n\n

There is no central authority in Hinduism, so there likely would not be an official Hindu position on life extension. But most Hindus are unlikely to object to significantly extending human life, according to Arvind Sharma, a professor of comparative religion at McGill University in Montreal who has written about Hinduism and life extension. \u201cThe normal blessing in Hinduism is \u2018Live long.\u2019 So why not live longer?\u201d\u00a0he says.\u00a0In addition, Hindu scriptures describe a \u201cgolden age\u201d in the deep past when people lived 400 years. \u201cLife extension would be seen as a return to this golden age,\u201d\u00a0Sharma says.<\/p>\n\n

Related link:\n“<\/i>Hinduism: Life and death<\/i><\/a>,” by Shaheen E. Lakhan <\/i><\/b><\/p>\n\n

Islam<\/h3>\n\n

Radically extending life \u201cprobably wouldn\u2019t be a problem for most\u201d Muslims, according to Aisha Musa, a professor of religion at Colgate University who has written about the issue from a Muslim perspective. According to Musa and others, Muslims believe Allah (God) knows the exact life span of each person\u00a0 from birth to death, or what the Quran calls one\u2019s \u201cterm appointed\u201d (Sura 40:67). \u201cSince you can\u2019t really violate God\u2019s plan for you, life extension is alright because it\u2019s part of God\u2019s will,\u201d Musa says.<\/p>\n\n

Given this outlook, many Muslims would likely see life-extending technologies as in accordance with God\u2019s plan for humanity. \u201cWhenever there is something new, Muslims believe that it has happened with God\u2019s endorsement,\u201d says Abdulaziz Sachedina, chair of Islamic studies at George Mason University and the author of \u201cIslamic Biomedical Ethics.\u201d \u201cWhatever we do, God has a hand in it.\u201d<\/p>\n\n

Neither major branch of Islam (Sunni and Shia) has a central authority that would issue a decree on life extension. But Shia Muslims do follow religious leaders known as grand ayatollahs, who issue religious edicts, called fatwas, that are binding on their followers.<\/p>\n\n

According to Mohsen Kadivar, a Shia theologian and philosopher based in Iran but currently teaching at Duke University in Durham, N.C., many Shia ayatollahs would likely sanction life-extension therapies as long as their object was not to extend life indefinitely. \u201cThere is a difference between life extension and immortality,\u201d Kadivar says, adding, \u201cThe first is acceptable and the second is not acceptable, according to Islam and the Quran.\u201d<\/p>\n\n

Musa and Sachedina, who are Sunni, agree that striving for immortality would go against Islamic teachings because it would keep Muslims from heaven. \u201cThere is a deep-seated belief that death is a blessing,\u201d Sachedina says. \u201cWe look forward to dying.\u201d<\/p>\n\n

Judaism<\/h3>\n\n

[extended life]<\/p>\n\n\n

Rabbi Eric Wisnia of Reform Congregation Beth Chaim in Princeton Junction, N.J., agrees that most\u00a0Jewish thinkers\u00a0are likely to embrace life extension. \u201cProlonging life and saving life, no matter how long, is a great thing,\u201d he says, adding that longer lives would allow people to better teach and serve future generations. \u201cHuman beings are built for cumulative knowledge, and the older we are, supposedly the more wise we are,\u201d Wisnia says.<\/p>\n\n

While many Jewish thinkers might embrace life extension, there is little chance that any of the three major Jewish traditions in the United States \u2013 Reform, Conservative and Orthodox \u2013 would take an official position on the issue, says Conservative Rabbi Elliot Dorff, a professor of philosophy at the American Jewish University in Los Angeles. \u201cJudaism is not a creedal religion. So, even in the Orthodox world \u2026 they would be unlikely to draw bright lines,\u201d Dorff says, adding: Jewish theologians might \u201coffer their views\u201d on the topic, but they would be regarded as the scholars\u2019 personal opinions.<\/p>\n\n

Lutheran Church-Missouri Synod<\/h3>\n\n

The Lutheran Church-Missouri Synod’s Commission on Theology and Church Relations, which\u00a0issues\u00a0statements and study guides on theological issues, has not issued a report on life extension, nor does it have any plans to do so, according to the commission\u2019s executive director, Joel Lehenbauer. If, in the future, the denomination were to take a position on the issue, Lehenbauer says, it would reflect two principles: the church\u2019s \u201cvery public and\u00a0very consistent \u2026 pro-life position\u201d and its wariness of \u201cthe over-regard for life for life\u2019s sake.\u201d This means the commission\u00a0would not endorse the use of life-extending technologies\u00a0if they were\u00a0created using methods involving the destruction of embryos, including embryonic stem-cell research and human cloning, he says. The church also would likely caution people not to\u00a0extend their lives in an attempt to avoid the\u00a0\u201cbasic scriptural fact\u201d that everyone must die. Says Lehenbauer: \u201cWe don\u2019t worship life. We worship God, who is the author of life.\u201d<\/p>\n\n

Related link:\n“<\/i>What Child Is This? Marriage, Family and Human Cloning<\/i><\/a>,” a report from the church\u2019s Commission on Theology and Church Relations\u00a0 <\/i><\/p>\n\n

National Baptist Convention, USA<\/h3>\n\n

New technologies that greatly extend life probably would be welcomed by many leaders and members of the National Baptist Convention, the largest historically black Protestant denomination in the U.S., according to the Rev. Charles Brown, former senior pastor of Bethel Missionary Baptist Church in Dayton, Ohio, and professor of Christian ethics at Payne Theological Seminary in Wilberforce, Ohio. \u201cI think we would embrace it because we welcome the blessings of a longer life so that we can make more of a contribution to society,\u201d Brown says.<\/p>\n\n

\u201cI\u2019m sure it would be considered good as long as it was used for good,\u201d agrees the Rev. Marcus Gibson, senior pastor of the Greater Shady Grove Missionary Baptist Church in Columbus, Ga. \u201cWe firmly believe science can be used to advance God\u2019s purposes.\u201d<\/p>\n\n

The National Baptist Convention does not typically issue policy papers or official statements on new scientific or social developments. But Brown says that the NBC\u2019s leaders, including its national president, would likely speak at church events, such as the denomination\u2019s Annual Session, and offer guidance on the issue of extending life. \u201cI think the president, whoever he is, would affirm that this is a good thing and that we should use this time to further engage in the work of God\u2019s Kingdom,\u201d Brown says. But, he adds, the national president might also warn against hubris: \u201cI think he would warn against the danger of assuming that because we can live longer, we are no longer in God\u2019s hands and that we no longer need God.\u201d<\/p>\n\n

Both Brown and Gibson suggest that many African-Americans, both inside and outside of the National Baptist Convention, would embrace life extension because their history has taught them to persevere through hardship and to make the most of new opportunities. \u201cThere is something in our historical fiber that might make us want this, after having been denied so much for hundreds of years,\u201d Gibson says. Brown agrees: \u201cWe have gone from a sense of impossibility in the 20th century to one of possibility in the 21st, and I think we want as much chance as we can to participate in these new possibilities.\u201d<\/p>\n\n

Presbyterian Church, U.S.A.<\/h3>\n\n

The Presbyterian Church would probably not ban life-extension therapy, says Charles Wiley, coordinator of the church\u2019s Office of Theology and Worship. \u201cPresbyterians trust science \u2026 so there is no obvious reason to be inherently skeptical of life extension,\u201d he says. Instead, Wiley adds, Presbyterian leaders would likely urge people to use whatever extra time they have \u201cin the service of the church and God.\u201d<\/p>\n\n

[people worship]<\/p>\n\n\n

Related link:\nWebsite of the <\/i>Presbyterian Association on Science, Technology and the Christian Faith<\/i><\/a> <\/i><\/p>\n\n

Quakers<\/h3>\n\n

Unlike many Protestant denominations, Quakers do not have a central body or authority that could release an official statement on life extension. If the issue were debated in the U.S. Congress, however, the Friends Committee on National Legislation, a Washington-based advocacy group for the church, might take a position, says Margery Post Abbott, a Quaker author and thinker. \u00a0In addition, she says, if enough congregations begin to consider life extension, it could become a topic of discussion at the Quakers\u2019 regional Yearly Meetings, which pass nonbinding resolutions on issues of social concern.<\/p>\n\n

Many Quakers would have\u00a0serious concerns about therapies to extend life, Abbott predicts. Indeed, she says, Quakers believe people should accept death and not struggle to delay it. \u201cOur view is counter to the attitude that one should do everything to extend life,\u201d she says. In addition, Abbott thinks many in her church would have reservations about whether the therapies would be available to everyone and whether dramatically extending\u00a0human life would\u00a0negatively impact the environment. \u201cWe are already overloading our planet\u2019s resources\u2026 and this could make the resource issue much worse,\u201d she says.<\/p>\n\n

Related link:\n“<\/i>Whose DNA Is It Anyway?<\/i><\/a>” by Margery Post Abbott, from the February 2007 issue of Friends Journal<\/i><\/b><\/p>\n\n

Seventh-day Adventist Church<\/h3>\n\n

If the Seventh-day Adventists\u2019 highest governing body, the General Conference, were to debate life extension in the future, its members would likely vote in favor of it, says Allan Handysides, director of health ministries for the church. \u201cIn our view, the purpose of health is to fulfill the church\u2019s mission \u2013 to witness to the grace of Jesus Christ,\u201d he says, adding that the church already encourages its members to live a healthy lifestyle. \u201cThe longer we live and the healthier we are, the better we can do our work,\u201d Handysides says. \u201cViewed in this light, one can make a case for greater longevity.\u201d However, he says, life-extension therapies \u201cwould need to be available to everyone\u201d to receive the church\u2019s support.<\/p>\n\n

Related links:\n“<\/i>Stem Cell Research: What is a Christian to Do?<\/i><\/a>” by Allan Handysides, from the June 2008 issue of Ministry magazine <\/i><\/p>\n\n

Statement on Ethical Considerations Regarding Human Cloning<\/i><\/a><\/p>\n\n

Southern Baptist Convention<\/h3>\n\n

If the Southern Baptist Convention, America\u2019s largest Protestant denomination, chose to address an issue such as life extension, it likely would do so in the form of a resolution from its annual meeting or as an opinion from the Ethics and Religious Liberty Commission, the SBC\u2019s public policy arm. Though neither of these entities has addressed life extension, R. Albert Mohler, one of the church\u2019s leading thinkers and the president of the Southern Baptist Theological Seminary, has spoken out against the desire to put off death indefinitely. \u201cChristians certainly do not embrace death as a good in itself,\u201d Mohler told the Deseret News in 2006, \u201cbut we understand that death is a part of what it means to be human, and that the effort to forever forestall death is itself an act of defiance that will be both unworkable and morally suspect.\u201d<\/p>\n\n

Jeffrey Riley, who teaches theology at the New Orleans Baptist Theological Seminary,\u00a0believes many evangelicals would likely accept and use life-extension therapies. But the extent of that acceptance \u201cwould depend on how it was being advertised,\u201d he says. \u201cIf this was being advertised as never dying, I think a lot of people and the leadership of my church would be opposed. However, if this was incremental and was seen as a way for people to continue flourishing, my church would more readily accept it.\u201d<\/p>\n\n

Related links:\nDeseret News article about transhumanism \u2013 a movement based on the idea that humans will continue to develop beyond today\u2019s biological limits \u2013 entitled “<\/i>Shall We Enhance?<\/i><\/a>” including comments from Albert Mohler<\/i><\/p>\n\n

Statement on Human Species Altering Technologies<\/i><\/a> from the SBC’s Ethics & Religious Liberty Commission<\/i><\/p>\n\n

Unitarian Universalist Association of Congregations<\/h3>\n\n

[against it]<\/p>\n\n\n

Related link:\nThe Right to Die with Dignity,<\/i><\/a> a 1988 General Resolution <\/i><\/p>\n\n

United Church of Christ<\/h3>\n\n

While the United Church of Christ occasionally takes positions on what it considers vitally important social issues, such as racial equality or\u00a0human trafficking, most moral and ethical questions are discussed and debated by each congregation rather than by a churchwide body, according to Ronald Cole-Turner, an ordained UCC minister and professor of ethics at Pittsburgh Theological Seminary. He believes that if radical life extension comes to pass, individual congregations would discuss the issue and decide what, if anything, to recommend to their members. \u201cAs a denomination, we will be a patchwork of positions, mostly based on local connections and local history,\u201d Cole-Turner says. \u201cWe will not ask for any legislative or political muscle behind one position or the other and will leave it largely to individuals … to make up their own minds about whether and how far to use such technologies.\u201d<\/p>\n\n

United Methodist Church<\/h3>\n\n

The United Methodist Church\u00a0often approaches new moral or ethical issues by appointing a task force including experts, theologians and church officials and charging them\u00a0with drafting an official statement aimed at offering guidance to church members.\u00a0If such a\u00a0task force was appointed\u00a0in response to\u00a0a breakthrough in life-extension research,\u00a0it would consider a host of factors,\u00a0ranging from economic questions\u00a0to generational considerations\u00a0about marriage and family relationships, says Sondra Wheeler, a professor of Christian ethics at Wesley Theological Seminary in Washington. D.C. Once a draft\u00a0was produced, the church’s highest governing body, the General Conference, would likely modify and issue it, she adds. If past ethical debates are any indication, Wheeler says, a statement\u00a0from the church on life extension might raise possible concerns about it but would not take a strong position on whether people should avail themselves of the new therapy.<\/p>","protected":false},"excerpt":{"rendered":"

No religious group in the United States has released an official statement on radical life extension. 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