The objective of this editorial is to show that a harmonious relationship between science and faith is possible, as exemplified by great saints of the Catholic Church. It begins with the definitions of science and faith, followed by an explanation of the apparent conflict between them. A few saints that constitute an example that a fruitful relationship between these two seemingly opposed realities has been possible are Saint Albert the Great, Saint John of the Cross, Saint Giuseppe Moscati, and Saint Edith Stein, among others, and this editorial highlights their deep contributions to the dialogue between faith and reason. This editorial ends with a brief discussion on whether it is possible to be both a scientist and a man of faith.
faith and science relationship, Catholic saints scientific contribution, science religion harmony, theological perspective natural law, Catholic intellectual tradition science, faith-based medical ethics, science and religion apparent conflict, Catholic Church scientific history, natural theology bioethics
PMID 25698837 25698837 DOI 10.1179/0024363914Z.00000000097 10.1179/0024363914Z.00000000097
Cite this article
Cortés, M. E., Del Río, J. P., & Vigil, P. (2015). The harmonious relationship between faith and science from the perspective of some great saints: A brief comment. The Linacre Quarterly, 82(1), 3-7. https://doi.org/10.1179/0024363914Z.00000000097
Cortés ME, Del Río JP, Vigil P. The harmonious relationship between faith and science from the perspective of some great saints: A brief comment. Linacre Q. 2015;82(1):3-7. doi:10.1179/0024363914Z.00000000097
Cortés, M. E., et al. "The harmonious relationship between faith and science from the perspective of some great saints: A brief comment." The Linacre Quarterly, vol. 82, no. 1, 2015, pp. 3-7.
Professional bodies such as the American College of Obstetrics and Gynecology recognize the impact of conscience-based decisions. The first time such decisions affect patients and providers is in residency. Our study sought to determine the attitudes of program directors towards various conscience-based refusals in potential applicants to obstetrics and gynecology programs. An eight-question survey was sent to 279 directors of U.S. obstetrics and gynecology residencies in 2019. The survey proposed hypothetical conscientious refusals of common aspects of obstetric and gynecology practice. The survey asked respondents to categorize their reaction to these choices and choose from a list of factors which could modify their reaction. Univariate analysis and multivariate logistic regression were performed. 97 program directors (35%) responded. A majority of PDs reported that the inability to prescribe or counsel on birth control, to provide methotrexate, to counsel on abortion, or to clearly enumerate refusals was impossible to work around, likely to lower an applicant's rank, not compatible with training, or not good for patients; collectively, these responses were grouped as "negative reactions" (73-99%). Female program directors had more negative reactions to applicants who refused to prescribe birth control (aOR 15.8, 95% CI 1.7-99.5) and counsel on abortion (aOR 3.6, 95% CI 1.2-10.8). Directors from different locations and program types did not have significantly different responses. A few program directors identified that academic strength could mitigate otherwise negatively-viewed choices. Illustrative comments of directors' attitudes are provided. Program directors agree that conscientious refusal to participate in certain activities is problematic for obstetrics and gynecology residency. There are very few subjective or regional differences on this stance, and few aspects of an application modify directors' reactions.
By encouraging doctors and scientists to improve the regulation of births through the observation of natural fertility rhythms, Humanae vitae promoted the development of natural family planning (NFP). The study of NFP has lead to NFP-based methodologies in reproductive healthcare that are promoting advances in treatment of infertility, miscarriage, and a number of reproductive health disorders. In contrast, the contraceptive mentality has stunted the development of reproductive healthcare. Humanae vitae has provided a great gift to science and reproductive healthcare that all Catholics should be proud of.
There are few studies that have investigated the spiritual problems of couples practicing natural family planning (NFP). The purpose of this paper is to analyze the spiritual problems and interventions of couples who were taught NFP by means of a professional online Web-based support system. Responses from this online system and its forums were categorized according to spiritual responses, spiritual problems, and spiritual interventions to the practice of NFP. Themes addressed included spiritual care in regards to decisions about the transmission of new life, difficulties in dealing with chastity and abstinence, bioethical problems related to pregnancy and illness, end of the reproductive life decisions, ethical treatment of women's health problems, sacrifice, and personal and relational struggles. Online community support, help in building confidence in NFP methods, and bioethicist referral are key interventions. The complexity of these spiritual responses, problems, and appropriate interventions require the expertise of health professionals in cooperation with bioethicists. We concluded that NFP can be viewed as both a spiritual practice and a means of spiritual growth.