Righteous Indignation, Ch. 15 (p 110-119)

Righteous Indignation, Ch. 15 (p 110-119)
A Jewish View of Embryonic Stem Cell Research -- Elliot Dorff

(1) "In the Jewish tradition, our bodies belong to God; we have them on loan during our lease on life. God, as owner of our bodies, can and does impose conditions on how we use them. Among these conditions is the requirement that we seek to preserve human life and health (pikuakh nefesh). As a corollary to this, we have a duty to seek to develop new cures for human diseases" (p 110).

What do you think about the view that our bodies are not ultimately our own, that we are responsible to God for them? What ramifications does this have on how we live regardless of the stem cell debate?

(2) "All human beings, regardless of their levels of ability and disability, are created in the image of God" (p 111).

In what ways are humans "created in the image of God?" What human characteristics or capacities are in God's image? How does this inform the stem cell research discussion?

(3) Three sources of embryonic stem cells are outlined on page 114--aborted fetuses, frozen embryos destined to be discarded, and stem cell "farms" (p 114).

Does the source of the stem cells affect your opinion of stem cell research? Why is this important to you?

(4) "When used in research to cure diseases, embryonic stem cell research is definitely permitted" (p 119).

Do you agree with this? Why or why not? What other uses for embryonic stem cell research may be more problematic?

(5) "In some ways, giving the homeless food, clothing, and shelter and providing basic health care for everyone in the world are more important goals to pursue. But to the extent that we devote money to medical research... both adult and embryonic stem cell research should be high on our list of priorities" (p 119).

What are your highest priorities for dollars spent on preserving and promoting life? What factors influences your values regarding priorities?

Righteous Indignation, Ch. 6 (p 45-52)

Righteous Indignation, Ch. 6 (p 45-52)
Religious Leadership and Politics -- Rabbi David Saperstein

Although I'm not Jewish, this is yet another essay that relates directly to concerns I have about my faith community. Here, I refer to the need for the spiritual leader to also be the social justice leader and the necessity of training in order to do this well.

(1) The commitment to social justice within the Jewish community is said to be bolstered by three converging forces:

1. The "texts of traditional Judaism" (p 46).
2. The Age of Reason (p 46).
3. "...a renewed interest in those manifestations of religion that bring existential fulfillment to our individual and communal lives" (p 47).

How do you think these three factors have influenced your faith and priorities? What else has influenced your personal path to care about and work for social justice?

(2) "...good people must never stand idly by while others are oppressed, persecuted, and victimized" (p 47).

Proverbs 31:8 teaches, "Speak up for those who cannot speak for themselves, for the rights of all who are destitute" (NIV). Who needs my voice today? Who is destitute? Why? What intervention can I be a part of? Who else needs to get involved? How can I engage these other parties?

(3) Saperstein asks the question, "How should a synagogue or a rabbi balance the five basic types of social justice programming (educating the synagogue or broader community on issues, providing social services, community organizing, legislative advocacy, and tzedakah)?" (p 51).

Which of these are you currently engaged in? How many of these is your faith community actively involved with? In what ways? What is working? What is next?

(4) The questions about rabbinic courses (p 51) speak to me because I am contemplating attending a Christian seminary, and I am finding few that deal with these issue in any depth. So far I've found two--Palmer Theological Seminary of Eastern University (Ron Sider, Jim Wallis, Tony Campolo and Shane Claiborne have ties to either the seminary or the university) and the Mennonite seminary in Indiana. This is a tragedy and a scandal. Surely, there are more. What can you share with me?

(5) "As we look toward this new century, it should be clear that if the Judaism we offer our community and our young does not speak to the great moral issues of their lives, their country, and their world, it will fail to capture their imagination or loyalty--and will fail to capture the authentic meaning of Judaism for our lives" (p 52).

This resonates with me. How do you react? What are the "great moral issues" to you?