AAS 80 - La Santa Sede

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82 Acta Apostolicae Sedis - Commentarium Officiale nem inter experimenta non directe therapeutica et ea quae directe ad curationem viventis in quo experimentum peragitur spectat, hac in re rursus distinguendum est inter experimenta in embryonibus adhuc viventibus et experimenta in embryonibus mortuis peracta. Si embryones vivunt, vitae autonomae capaces vel non, illa observantia eis adhi benda est, quae humanis personis debetur; experimenta non directe therapeutica in embryonibus illicita sunt. 29 Nullus finis, quamvis per se nobilis, cuius generis sunt emolumenta quae obventura praevidentur scientiae, ceteris hominibus vel societati, comprobare ullo modo potest experimenta in embryonibus vel fetibus humanis vivis, vitae humanae autonomae capacibus vel non, intra vel extra matris sinum degentibus. Conscius consensus, qui communiter requiritur ad experimenta clinica in adultis facienda, praestari non potest a parentibus, cum in eorum potestate non sint neque integritas phisica neque vita nascituri. Ceterum, experimenta in embryonibus vel fetibus semper secumferunt periculum, immo plerumque praevisio nem certam damni contra eorum phisicam integritatem, ac vel etiam mortis. Embryonem humanum vel f e tum adhibere tamquam rem vel instru mentum experimentorum, delictum est contra eorum dignitatem pro priam viventium humanorum, quibus eadem observantia debetur, quae puero iam nato et cuilibet humanae personae est adhibenda. In Charta iurium familiae, a Sancta Sede edita, haec habentur : « Observantia erga viventis humani dignitatem prohibet quamlibet artificiosam trac tationem experimenti causa factam et quemlibet abusum embryonis humani ». 30 Usus viventes embryones humanos servandi, in vivo vel in vitro, uti aiunt, experimenti vel commercii causa, prorsus contrarius est humanae dignitati. Quod autem attinet ad experimenta manifesto therapeutica, quae scilicet peraguntur in bonum ipsius embryonis tamquam extrema ratio ad eius vitam servandam, nec alia suppetunt valida remedia, hoc in 29 Cf. Ioannes Paulus II, Sermo ad participes Conventus Pontificiae Academiae Scientiarum, die 23 Octobris 1982: AAS 75 (1983), p. 37: «Modo quam maxime aperto atque expresso ego reprobo artificiosas tractationes embryonis humani experimenti causa peractas, quia creatura humana, a momento conceptionis usque ad mortem, nullam ob causam abusui obnoxia fieri potest ». 30 Sancta Sedes, Carta dei diritti della famiglia, art. 4 b: L'Osservatore Romano, die 25 Novembris 1983.
Congregatio pro doctrina Fidei 83 casu licitus esse potest usus pharmacorum vel methodorum, quorum efficacia hucusque nondum omnino confirmata est. 31 Ad embryonum vel fetuum cadavera, voluntarie abortiva vel non, eadem spectat observantia, quae ceterorum mortuorum hominum exu- viis adhibetur. Speciatim non licet haec cadavera mutilationibus aut autopsiae subicere, nisi certo constet de morte ac nisi praevius habeatur parentum aut matris consensus. Praeterea, semper salva legis moralis praescriptio esse debet, quae excludit quamlibet cum abortu volontario societatem et scandali periculum. Etiam cum agitur de fetibus mor tuis, valent ea quae de adultorum cadaveribus praescribuntur, ac prop terea quaevis commercii forma illicita est et prohiberi debet. 5. QUAENAM ESSE DEBET AESTIMATIO MORALIS DE USU EMBRYONUM QUI, INVESTIGATIONIS CAUSA, HABENTUR OPE FECUNDATIONIS IN VITRO? Embryones humani in vitro producti habendi sunt creaturae hu manae et iuris capaces : eorum dignitas eorumque ius ad vitam obser vanda sunt inde a primo eorum vitae momento. Morum igitur honestati contrarium est embryones humanos gignere ad abutendum, scilicet ut efficiantur « materia biologica », quae praesto sit ad usum. Modus, quo communiter fecundatio in vitro obtinetur, non sinit ut omnes embryones in corpus mulieris transferantur; eorum nonnulli interficiuntur. Quare Ecclesia, sicut abortum procuratum damnat, ita etiam prohibet, ne vita harum humanarum creaturarum attentetur. Conscientiae officium postulat, ut palam denuntietur peculiaris gra vitas voluntariae interfectionis embryonum humanorum, qui in vitro obtenti sunt ad solum investigationis finem, ope sive fecundationis arti ficialis, sive (( fiœionis gemellaris », quam vocant. Hac agendi ratione investigator se in locum Dei substituit atque, licet inconscius, se efficit dominum aliorum sortis, quippe qui arbitratu suo decernat quis vivat et quis morte afficiatur, idemque creaturas humanas interficiat, quae defensione carent. 31 Cf. Ioannes Paulus II, Sermo ad participes Conventus «.Motus pro vita-», die 3 Decembris 1982: Insegnamenti di Giovanni Paolo II, V 3 (1982), p. 1511: «Prorsus reicienda est quaevis experimentorum forma super fetu, qua damnum eius integritati afferatur aut eius condiciones in deterius redigantur, nisi agatur de conatu qui sit veluti extrema ratio eum a morte eripiendi ». Sacra Congregatio pro Doctrina Fidei, Declaratio de euthanasia, 4: AAS 72 (1980), p. 550: «Si alia remedia non suppetunt, licet, ex consensu aegroti, media adhibere, quae novissima medicae artis inventa pro tulerunt, etiamsi haud satis adhuc experimentis probata sint nec aliquo periculo careant ».
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1630 Acta Apostolicae Bedis- Commen
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1638 Acta Apostolicae Sedis- - Comm
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II INDEX DOCUMENTORUM CHRONOLOGICO
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A Ablewicz G., 1815. Aboudou S., 10
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OCTOGESIMUM VOLUMEN COMMENTARII OFF
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AAS 80 - La Santa Sede

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