Edited Book by Louise A Mitchell
Catholic health care is about ethics and “ethos”—the do’s and don’ts of specific medical acts and... more Catholic health care is about ethics and “ethos”—the do’s and don’ts of specific medical acts and an overall vision of practicing medicine in charity and truth. Contemporary medical ethical dilemmas concern more than academic bioethicists—they concern every faithful Catholic doctor, nurse, practitioner, and even patient. Modern medical practitioners on the ground, day-in, day-out, wrestling with medical moral matters, witnessing what is happening in American medicine today, while also striving to witness to their Catholic faith in living out their medical vocation—these are the primary authors of this unique book, and these are the readers it hopes to serve.
Catholic Witness in Health Care integrates the theoretical presentation of Catholic medical ethics with real life practice. It begins with fundamental elements of Catholic care, treating Scripture, moral philosophy, theology, Christian anthropology, and pastoral care. The second part features Catholic clinicians illuminating authentic Catholic medical care in their various medical disciplines: gynecology and reproductive medicine, fertility, pediatrics, geriatrics, critical care, surgery, rehabilitation, psychology, and pharmacy. Part three offers unique perspectives concerning medical education, research, and practice, with an eye toward creating a cultural shift to an authentically Catholic medical ethos. Readers of this book will learn essential elements upon which the ethics of Catholic medical practice is founded and gain insights into practicing medicine and caring for others in an authentically Catholic way.
J. Brian Benestad, PhD, Assumption College
Rev. Philip G. Bochanski, CO, MA, Executive Director, Courage International
Peter J. Colosi, PhD., Salve Regina University
Domenico Francesco Crupi, Vice President and General Manager, Casa Solivevo della Sofferenza Viale Cappuccini
Sr. Mary Diana Dreger, OP, MD, Vanderbilt University School of Medicine
E. Wesley Ely, MD, MPH, Vanderbilt University School of Medicine
Richard J. Fehring, RN, PhD, FAAN, Marquette University College of Nursing
Patrick Flanagan, PhD, Saint John’s University
Francesco Giuliani, MD, Head of Innovation and Technological Development, Casa Sollievo della Sofferenza Viale Cappuccini
Stephen E. Hannan, MD, Pulmonary, Critical Care and Sleep Medicine Specialists of SW Florida
Robert A. Mangione, EdD, RPh, Saint John’s University
Dennis M. Manning, MD, Mayo Clinic College of Medicine
Gianluigi Mazzoccoli, MD, Internal Medicine Unit, Casa Sollievo della Sofferenza Viale Cappuccini
Louise A. Mitchell, MA, MTS, Associate Editor, The Linacre Quarterly; University of Mary
Christopher O’Hara, MD, Penn State University College of Medicine
Jere D. Palazzolo, Founder and Director, Catholic Healthcare International
Christopher Perro, MD, Practicing Surgeon, Otolaryngology
James S. Powers, MD, Vanderbilt University School of Medicine
Kathleen M. Raviele, MD, FACOG, Practicing Physician, Gynecology; and Past President, Catholic Medical Association
Peter A. Rosario, MD, Indiana University School of Medicine
Leonard P. Rybak, MD, PhD, Southern Illinois University School of Medicine
José A. Santos, MD, Practicing Physician, Physical Medicine and Rehabilitation
Wanda Skowronska, PhD, MA, MA, John Paul II Institute for Marriage and Family,
Australia
John M. Travaline, MD, Lewis Katz School of Medicine at Temple University
William V. Williams, MD, Editor in Chief, The Linacre Quarterly; University of Pennsylvania, Perelman School of Medicine; President and CEO, BriaCell Therapeutics Corporation
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Articles by Louise A Mitchell
This article is a complement to “A Template for Non-Religious-Based Discussions Against Euthanasi... more This article is a complement to “A Template for Non-Religious-Based Discussions Against Euthanasia”
by Melissa Harintho, Nathaniel Bloodworth, and E. Wesley Ely which appeared in the February 2015
Linacre Quarterly. Herein we build upon Daniel Sulmasy’s opening and closing arguments from the
2014 Intelligence Squared debate on legalizing assisted suicide, supplemented by other non-faith-based
arguments and thoughts, providing four nontheistic arguments against physician-assisted suicide and
euthanasia: (1) “it offends me”; (2) slippery slope; (3) “pain can be alleviated”; (4) physician integrity
and patient trust.
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Ethics & Medics, Jul 2016
The foundations of modern Catholic bioethics were
laid with the teachings of Christ and his messa... more The foundations of modern Catholic bioethics were
laid with the teachings of Christ and his message of
love of God and neighbor, especially in the example
He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Edmund Pellegrino places the origins of a definite bioethical focus in “the confessional manuals of the Middle Ages, and the treatises of the moral theologians of the sixteenth century to the present day.” In recent times, secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.
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The Linacre Quarterly, 2015
Moral character is formed by one's actions. The habits, actions, and emotional responses of the p... more Moral character is formed by one's actions. The habits, actions, and emotional responses of the person of good character all are united and directed toward the moral and the good. Because human beings are body/soul unities, actions of the body are actions of the self, that is, human beings are self-possessing, self-governing, and self-determining. In order to be of good character, one must know the good, act in morally good ways, and be disposed and inclined toward the good through the development of virtues. Character and action are intertwined so intimately that one's professional duties, or even what is perceived by others as one's duties, cannot override one's conscience without negatively affecting (and changing) one's character. For the physician to be of good character, it is vital that he or she follow his or her conscience in all things: in private life and also in his or her profession, i.e., in the treatment of patients. Lay summary: Character cannot be separated from the person. To be of good character means that one's habits, actions, and emotional responses all are united and directed toward the moral and the good. In this, public actions cannot be separated from private actions. Both sets of actions affect one's character. For example, a physician believes use of contraceptives to be immoral yet prescribes them in the office because he or she feels a duty to provide what the patient asks for, or a pharmacist who believes abortion to be immoral fills prescriptions for the abortifacient RU-486. These public acts affect one's character even if one's private belief is the opposite of the action. They leave traces on one's character. Not only do actions reflect the goodness or badness of one's character, one's actions also change one's character. The more one does an immoral action or recommends an immoral action for others, the more it becomes part of one's character to be the type of person who condones that immoral action. In order to be of good character one must not only know and desire the good, one must also pursue it in both private and public actions. Virtue is an aid in this; it is the act of good character. Growing in the virtues, especially prudence (knowing what to seek and what to avoid) forms good character. What is at stake is the integrity of the person. The physician who believes that use of contraception is immoral must also act in ways that display that belief and avoid actions that promote contraception use by his or her patients.
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The National Catholic Bioethics Quarterly, 2003
... Page 9. MITCHELL \ ABIBLIOGRAPHY FOR THE THEOLOGY OF THE BODY 75 . ... Connor, Bob. Betro... more ... Page 9. MITCHELL \ ABIBLIOGRAPHY FOR THE THEOLOGY OF THE BODY 75 . ... Connor, Bob. Betrothed Love: The Gift of Self. [http://www.catholicculture .com/ past_discussions/february_21_01.html] (January 8, 2003) Cowan, Louise. ...
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New Blackfriars, 2015
Thomas Aquinas's use of the terms libero, libertas, and liberum arbitrium in the Summa theologiae... more Thomas Aquinas's use of the terms libero, libertas, and liberum arbitrium in the Summa theologiae gives us a wealth of information about free will and freedom. Human beings have free will and are masters of themselves through their free will. Free will can be impeded by obstacles or ignorance but naturally moves toward God. According to Servais Pinckaers, our freedom can be that of indifference (the morality of obligation) or that of excellence (the morality of happiness). The difference is that of free will moving reason versus reason moving free will. The freedom of indifference is the power to choose between good and evil. The will is inclined toward neither and freely chooses between them. The freedom for excellence is the power to be the best human being we can be. Here the rules, or what makes for a good human being, are the grounding for freedom. One who observes these rules has the freedom to become excellent. According to Aquinas, intellect and will have command over free will. This then is true freedom, and on this Aquinas and Pinckaers agree. We do not have freedom of indifference, we have freedom for excellence. Anything else makes us slaves
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National Catholic Bioethics Quarterly, 2014
This article explores the evolution of Principles of Biomedical Ethics by Tom Beauchamp and James... more This article explores the evolution of Principles of Biomedical Ethics by Tom Beauchamp and James Childress over its seven editions (1979-2013). Many changes have occurred in the text over the last thirty-five years, including the expansion of the section on virtue ethics, the modification of the authors' position on physician-assisted suicide, and the addition of many other ethical theories to the original two (deontology and utilitarianism) found in the first editions. The basis for these changes and others seems to be their development of the theme of the "common morality." The author suggests that Beauchamp and Childress develop the connection between their common morality and metaphysics, as it would serve to strengthen their theory and make it less susceptible to changes in society's opinions and traditions.
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Papers by Louise A Mitchell
Ethics and medics, 2005
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Ethics & Medics, 2002
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Ethics & Medics, 2016
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Ethics & Medics, 2013
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The National Catholic Bioethics Quarterly, 2018
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The Linacre Quarterly, 2016
This article is a complement to “A Template for Non-Religious-Based Discussions Against Euthanasi... more This article is a complement to “A Template for Non-Religious-Based Discussions Against Euthanasia” by Melissa Harintho, Nathaniel Bloodworth, and E. Wesley Ely which appeared in the February 2015 Linacre Quarterly. Herein we build upon Daniel Sulmasy's opening and closing arguments from the 2014 Intelligence Squared debate on legalizing assisted suicide, supplemented by other non-faith-based arguments and thoughts, providing four nontheistic arguments against physician-assisted suicide and euthanasia: (1) “it offends me”; (2) slippery slope; (3) “pain can be alleviated”; (4) physician integrity and patient trust. Lay Summary: Presented here are four non-religious, reasonable arguments against physician-assisted suicide and euthanasia: (1) “it offends me,” suicide devalues human life; (2) slippery slope, the limits on euthanasia gradually erode; (3) “pain can be alleviated,” palliative care and modern therapeutics more and more adequately manage pain; (4) physician integrity and...
Bookmarks Related papers MentionsView impact
New Blackfriars, 2014
Thomas Aquinas's use of the terms libero, libertas, and liberum arbitrium in the Summa theolo... more Thomas Aquinas's use of the terms libero, libertas, and liberum arbitrium in the Summa theologiae gives us a wealth of information about free will and freedom. Human beings have free will and are masters of themselves through their free will. Free will can be impeded by obstacles or ignorance but naturally moves toward God. According to Servais Pinckaers, our freedom can be that of indifference (the morality of obligation) or that of excellence (the morality of happiness). The difference is that of free will moving reason versus reason moving free will. The freedom of indifference is the power to choose between good and evil. The will is inclined toward neither and freely chooses between them. The freedom for excellence is the power to be the best human being we can be. Here the rules, or what makes for a good human being, are the grounding for freedom. One who observes these rules has the freedom to become excellent. According to Aquinas, intellect and will have command over free will. This then is true freedom, and on this Aquinas and Pinckaers agree. We do not have freedom of indifference, we have freedom for excellence. Anything else makes us slaves.
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Linacre Quarterly, 2010
... of the hu-man being.45 One could say that virtue is habit and skill ... and a living instrume... more ... of the hu-man being.45 One could say that virtue is habit and skill ... and a living instrument of the mission of the Church itself according to the ... This chapter discusses virtue and provides five examples (compassion, discernment, trustworthiness, integrity, and conscientiousness). ...
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Edited Book by Louise A Mitchell
Catholic Witness in Health Care integrates the theoretical presentation of Catholic medical ethics with real life practice. It begins with fundamental elements of Catholic care, treating Scripture, moral philosophy, theology, Christian anthropology, and pastoral care. The second part features Catholic clinicians illuminating authentic Catholic medical care in their various medical disciplines: gynecology and reproductive medicine, fertility, pediatrics, geriatrics, critical care, surgery, rehabilitation, psychology, and pharmacy. Part three offers unique perspectives concerning medical education, research, and practice, with an eye toward creating a cultural shift to an authentically Catholic medical ethos. Readers of this book will learn essential elements upon which the ethics of Catholic medical practice is founded and gain insights into practicing medicine and caring for others in an authentically Catholic way.
J. Brian Benestad, PhD, Assumption College
Rev. Philip G. Bochanski, CO, MA, Executive Director, Courage International
Peter J. Colosi, PhD., Salve Regina University
Domenico Francesco Crupi, Vice President and General Manager, Casa Solivevo della Sofferenza Viale Cappuccini
Sr. Mary Diana Dreger, OP, MD, Vanderbilt University School of Medicine
E. Wesley Ely, MD, MPH, Vanderbilt University School of Medicine
Richard J. Fehring, RN, PhD, FAAN, Marquette University College of Nursing
Patrick Flanagan, PhD, Saint John’s University
Francesco Giuliani, MD, Head of Innovation and Technological Development, Casa Sollievo della Sofferenza Viale Cappuccini
Stephen E. Hannan, MD, Pulmonary, Critical Care and Sleep Medicine Specialists of SW Florida
Robert A. Mangione, EdD, RPh, Saint John’s University
Dennis M. Manning, MD, Mayo Clinic College of Medicine
Gianluigi Mazzoccoli, MD, Internal Medicine Unit, Casa Sollievo della Sofferenza Viale Cappuccini
Louise A. Mitchell, MA, MTS, Associate Editor, The Linacre Quarterly; University of Mary
Christopher O’Hara, MD, Penn State University College of Medicine
Jere D. Palazzolo, Founder and Director, Catholic Healthcare International
Christopher Perro, MD, Practicing Surgeon, Otolaryngology
James S. Powers, MD, Vanderbilt University School of Medicine
Kathleen M. Raviele, MD, FACOG, Practicing Physician, Gynecology; and Past President, Catholic Medical Association
Peter A. Rosario, MD, Indiana University School of Medicine
Leonard P. Rybak, MD, PhD, Southern Illinois University School of Medicine
José A. Santos, MD, Practicing Physician, Physical Medicine and Rehabilitation
Wanda Skowronska, PhD, MA, MA, John Paul II Institute for Marriage and Family,
Australia
John M. Travaline, MD, Lewis Katz School of Medicine at Temple University
William V. Williams, MD, Editor in Chief, The Linacre Quarterly; University of Pennsylvania, Perelman School of Medicine; President and CEO, BriaCell Therapeutics Corporation
Articles by Louise A Mitchell
by Melissa Harintho, Nathaniel Bloodworth, and E. Wesley Ely which appeared in the February 2015
Linacre Quarterly. Herein we build upon Daniel Sulmasy’s opening and closing arguments from the
2014 Intelligence Squared debate on legalizing assisted suicide, supplemented by other non-faith-based
arguments and thoughts, providing four nontheistic arguments against physician-assisted suicide and
euthanasia: (1) “it offends me”; (2) slippery slope; (3) “pain can be alleviated”; (4) physician integrity
and patient trust.
laid with the teachings of Christ and his message of
love of God and neighbor, especially in the example
He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Edmund Pellegrino places the origins of a definite bioethical focus in “the confessional manuals of the Middle Ages, and the treatises of the moral theologians of the sixteenth century to the present day.” In recent times, secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.
Papers by Louise A Mitchell
Catholic Witness in Health Care integrates the theoretical presentation of Catholic medical ethics with real life practice. It begins with fundamental elements of Catholic care, treating Scripture, moral philosophy, theology, Christian anthropology, and pastoral care. The second part features Catholic clinicians illuminating authentic Catholic medical care in their various medical disciplines: gynecology and reproductive medicine, fertility, pediatrics, geriatrics, critical care, surgery, rehabilitation, psychology, and pharmacy. Part three offers unique perspectives concerning medical education, research, and practice, with an eye toward creating a cultural shift to an authentically Catholic medical ethos. Readers of this book will learn essential elements upon which the ethics of Catholic medical practice is founded and gain insights into practicing medicine and caring for others in an authentically Catholic way.
J. Brian Benestad, PhD, Assumption College
Rev. Philip G. Bochanski, CO, MA, Executive Director, Courage International
Peter J. Colosi, PhD., Salve Regina University
Domenico Francesco Crupi, Vice President and General Manager, Casa Solivevo della Sofferenza Viale Cappuccini
Sr. Mary Diana Dreger, OP, MD, Vanderbilt University School of Medicine
E. Wesley Ely, MD, MPH, Vanderbilt University School of Medicine
Richard J. Fehring, RN, PhD, FAAN, Marquette University College of Nursing
Patrick Flanagan, PhD, Saint John’s University
Francesco Giuliani, MD, Head of Innovation and Technological Development, Casa Sollievo della Sofferenza Viale Cappuccini
Stephen E. Hannan, MD, Pulmonary, Critical Care and Sleep Medicine Specialists of SW Florida
Robert A. Mangione, EdD, RPh, Saint John’s University
Dennis M. Manning, MD, Mayo Clinic College of Medicine
Gianluigi Mazzoccoli, MD, Internal Medicine Unit, Casa Sollievo della Sofferenza Viale Cappuccini
Louise A. Mitchell, MA, MTS, Associate Editor, The Linacre Quarterly; University of Mary
Christopher O’Hara, MD, Penn State University College of Medicine
Jere D. Palazzolo, Founder and Director, Catholic Healthcare International
Christopher Perro, MD, Practicing Surgeon, Otolaryngology
James S. Powers, MD, Vanderbilt University School of Medicine
Kathleen M. Raviele, MD, FACOG, Practicing Physician, Gynecology; and Past President, Catholic Medical Association
Peter A. Rosario, MD, Indiana University School of Medicine
Leonard P. Rybak, MD, PhD, Southern Illinois University School of Medicine
José A. Santos, MD, Practicing Physician, Physical Medicine and Rehabilitation
Wanda Skowronska, PhD, MA, MA, John Paul II Institute for Marriage and Family,
Australia
John M. Travaline, MD, Lewis Katz School of Medicine at Temple University
William V. Williams, MD, Editor in Chief, The Linacre Quarterly; University of Pennsylvania, Perelman School of Medicine; President and CEO, BriaCell Therapeutics Corporation
by Melissa Harintho, Nathaniel Bloodworth, and E. Wesley Ely which appeared in the February 2015
Linacre Quarterly. Herein we build upon Daniel Sulmasy’s opening and closing arguments from the
2014 Intelligence Squared debate on legalizing assisted suicide, supplemented by other non-faith-based
arguments and thoughts, providing four nontheistic arguments against physician-assisted suicide and
euthanasia: (1) “it offends me”; (2) slippery slope; (3) “pain can be alleviated”; (4) physician integrity
and patient trust.
laid with the teachings of Christ and his message of
love of God and neighbor, especially in the example
He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Edmund Pellegrino places the origins of a definite bioethical focus in “the confessional manuals of the Middle Ages, and the treatises of the moral theologians of the sixteenth century to the present day.” In recent times, secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.