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The 1995 Assembly affirmed the centrality of the work of the Society, Religion and Technology Project in the mission of the Church of Scotland, but what sort of "mission" is this? The SRT Project seeks to bridge the gap between the church and the world of science and technology, by presenting an informed and perceptive Christian voice in a vital area of our society, whose long term influence is undeniable, but which is dominated by secular perspectives. It is an area where the church's parish structure generally has little impact, and thus the church appoints a professional whom other professionals can recognise as "one of them", and who can show a clear Christian witness on the church's behalf. It seeks to influence the influencers, and by gaining their respect, begin to create a climate for the more effective proclaiming of the gospel by the whole church. It is thus a pre-evangelisitic and apologetic role, ground breaking which precedes sowing the seed.
It is largely hidden work, to be salt and light in parts of our world which could easily go rancid and dark without a Christian moral influence. There are many powerful forces at work in society to use new technological developments for their own ends. Society faces questions like transplanting genetically modified animal organs into humans, abuses of the freedom of the Internet, and why we seem unable to live more environmentally sensitive lives. These are matters on which the gospel gives a distinctive Christian perspective that gets to the root of the questions. What directions would these areas take if there were no effective and informed Christian voice? Through the foresight and imagination of the Church of Scotland, the SRT Project exists to provide this very voice. The secular world has belatedly woken up to the fact that there are serious ethical and moral questions being posed by technology. But it realises it does not have the language and the ideas to tackle them. It is looking around to see who can help, and increasingly it is asking the church. Today, SRT has a golden opportunity to show the relevance of the gospel of Jesus Christ, in a way that it has not had for a generation. Our prayer is that, by showing that the gospel makes sense in these perhaps "unlikely" areas, for many currently secularised people its deeper claims might merit more serious investigation.
In December 1993 the SRT Project set up a multi-disciplinary working group on the Ethical Issues of Genetic Engineering in Non-human life Forms. The members include experts in the genetics of animals, plants and micro-organisms, in animal welfare, Third World applications, issues of risk and public perception, sociology, the environment and ethics. With this spread of expertise and viewpoints, the group has examined many of the complex issues which genetic engineering is bringing to light, the process of discussion and debate being in itself an important factor. The report will be complete early in 1996. It is aimed to published it as a major book for a serious readership, secular and Christian, as well as a short, simplified text for a wider market.
A general introduction sets the scene of the advances in genetic engineering, followed by an explanation of the basic science of genetic engineering and its terminology, in straightforward terms for the non-expert. The report then proceeds with a series of 10 short case studies, of examples of genetic engineering applied to animals, plants and micro-organisms which highlight particular ethical dilemmas. These include Tracy the transgenic sheep producing pharmaceutical proteins in her milk, the genetically modified "non-squashy" tomato, enhanced milk production using the BST growth hormone, and the remarkable new technology by which plants may be a source of vaccines and other useful products by means of genetically engineering plant viruses. Some of these examples are world-leading Scottish research.
The report then gathers the issues identified in the case studies into a series of chapters -
The working group report is not against genetic engineering of animals and plants as a point of principle, although there are important theological questions over how far we may legitimately manipulate creatures which are first and foremost God's creations, and not commodities which we own (in any absolute sense) and can "do what we like with". The novel use of animals and plants to provide sources of medical products such as vaccines and therapeutic proteins is in general a welcome development with potential to benefit many, but vigilance is necessary with such new technologies, to ensure that animal welfare, environmental or safety limits are not exceeded. It is of some concern that so far the focus of such work is Western medicine, and that Third World diseases and veterinary problems are not being given comparable effort. How much will this be just rich man's technology? And if we choose to genetically modify the animal kingdom for our benefit, should we not in fairness also seek to use the technology for direct animal benefit?
Some of the group expressed concerns about particular applications, both real and potential. One of these is the very widespread use of transgenic mice as "models" for human disease, of which the most prominent is the oncomouse, genetically modified with a very high risk of developing cancer. While there is little doubt that some "models" are providing important data towards understanding human disease, the report asks if some of them go too far in animal suffering, and that we must look more carefully at whether the human benefit really is as much as claimed and could not be achieved by other means. If current practice amounts to a trend towards the almost routine use of "model" mice, this becomes a cause of concern, that we are losing sight of the fact that they are God's creatures in their own right. Similar concerns are expressed about xenografting - the research into using genetically modified pigs' hearts in humans, to make up the serious shortfall in organ donation. While there is an obvious potential human benefit, it is far from clear how effective it will prove to be, since it seems that other significant problems will remain, even if the violent cross-species rejection is successfully suppressed by the genetic modification. Are there better routes to the same goal, and to what extent are these developments changing our relationship to animals and "commodifying" them? Many other issues are discussed in the report.
We are deeply grateful to the considerable time, insight and enthusiasm which the members of the working group have freely given to this study. The rare opportunity for senior figures in genetics to interact on these issues with experts in ethics, theology and sociology has been a major feature of this study. Through it, ethical debate has been raised, and the quality of the Church of Scotland's involvement recognised, in secular spheres far beyond the church's normal influence, including Government select committees, national research councils, leading edge companies and research institutes. The group also made submissions to the Ministry of Agriculture's Banner Committee on ethics in emerging technologies in animal breeding, and to the Nuffield Council on Bioethics on xenografting. SRT intends to hold a major conference Scotland later in 1996, and it is leading an application to the European Commission for funding for a Europe-wide church study, with the aim of presenting an authoritative view to Brussels on these issues.
The SRT Director has played a prominent part in the report of the European Ecumenical Commission for Church and Society's working group on Economics and Ecology, entitled "The Dominant Economic Model and Sustainable Development : Are they Compatible?". From a basic Christian understanding of creation, it challenges the prevailing EU emphasis on economic growth and points to the tension this places on the EU's parallel commitment to a more sustainable approach to the earth's resources and environment. The report recommends some fiscal and technical measures, and applies the principles established to 3 case studies - energy, transport and international trade. Europe's huge consumption of fossil fuels is seen as a particular barrier to sustainability. The report urges especially the inclusion of the external (i.e. environmental) costs in the price we pay for coal, oil and gas and for our road transport. It also draws attention to the need of all Europeans to change our way of life in such areas as our use of cars and energy, to adopt a less consumptive lifestyle, and begin an "efficiency revolution" in our use of the earth's resources and the products we make from them. The report represents a really substantial critical look at EU policy by an expert group drawn from the Protestant churches of northern and western Europe.
The report was submitted to the European Commission in September 1995 as an input to the its review of the EU's 5th Action Programme on the Environment and Sustainable Development. It was very well received at a meeting with senior EC officials in November. They complimented the churches for the quality of their report, and expressed a clear desire to begin a dialogue with the churches on these issues. A meeting has now been arranged on March 4 for the European Commissioners for Energy and Transport (Neil Kinnock) to meet a high level church delegation to discuss the churches' views. The EC want the churches' help on the crucial issue of how to get sustainable development put into practice, including in the spiritual and moral dimension. This is exactly the theme of the Scottish churches' "Vision 21" initiative, supported by ACTS and in which SRT and the Church and Nation Committee are represented, and which is due to be launched in May 1996. This seeks to develop the sense of community and values we need to put the vision of sustainable development into practice in Scotland.
This also meshes with the preparations for the Second European Ecumencial Assembly in Graz in 1997 on "Reconciliation". The SRT Director was a delegate and rapporteur to a Pan-European Churches' Consultation on Environment and Development, held in Crete in June 1995, with environment experts from churches all over Europe, east and west. The consultation sought to share work being done in the churches on sustainable development, and prepare input to the Graz Assembly. The Consulation report urges the churches to take active steps in many areas to further the cause of sustainable development in their countries and churches. Together with the CCBI, SRT is also promoting a WCC petition for the UK churches to present to the Government, urging it to agree new targets to reduce carbon dioxide emissions, particularly out of concern for islanders in the Pacific, Bangladesh & other low-lying areas of the globe which are under especial threat of flooding as a result of global warming.
The SRT Project continues to play a valued part in the Edinburgh International Science Festival, in providing a spiritual and ethical dimension to the world's largest science festival. In 1996 SRT events were a Science and Faith lecture by author Mike Poole (with funding from the Donald MacKAy Memorial Fund), a debate on changing our life styles and the environment, and a debate on the Internet pornography and other issues. SRT worked with the Church and Nation Committee on its report on the latter subject and is considering a wider study on the wider issues, as well as "John Knox's Guide to the Internet" to explain the new technology to church members. It has developed its own page on the World Wide Web.
Deliverance (Board of National Mission)
18. Urge ministers and Kirk Sessions to encourage the members of their congregations to sign the WCC initiated petition to the UK Government, calling on it to take effective steps to combat climate change, in particular to set targets to reduce emissions of carbon dioxide.
19. Express concern that CFC's are still being exported to poorer nations and call upo HMG to ban such exports.
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