A reader writes:
What is the Church’s position on organ (and/or various other body parts) donations ?? On the one hand this would seem like a great gift to your fellow man if you were to die, – but on the other – it would seem to open up areas for potential corruption (i.e. – illegal marketing and forced euthasasia, – some of which we probably already see.)
Also, since we believe in "the resurrection of the Body", – what are the consequences of having given your heart, eyes, etc. (or maybe your entire Head) to science or another person ?? It seems we could assume all things would be reconciled and returned at the resurrection ?, but what about if you were given a heart from a donor, – do you now have two, your old one, or your new one ?? Also, what about those individuals who may have had their physical body completely consumed or annihalted (fire and/or explosion, etc.) ?? Not to mention those who may have been born "incomplete" – which is to say with a variety of deformaties or abnormalities ??
The Church’s basic position, as expressed in the Catechism of the Catholic Church, is as follows:
Organ transplants are in conformity with the moral law if the physical and psychological dangers and risks incurred by the donor are proportionate to the good sought for the recipient. Donation of organs after death is a noble and meritorious act and is to be encouraged as a manifestation of generous solidarity. It is not morally acceptable if the donor or those who legitimately speak for him have not given their explicit consent. It is furthermore morally inadmissible directly to bring about the disabling mutilation or death of a human being, even in order to delay the death of other persons (CCC 2296).
This means that posthumous organ donations are themselves morally praiseworthy but must be done in accord with moral law–for example, you cannot kill a person to get his organs.
Because one cannot consent to an immoral act, one cannot consent to the harvesting of organs that are collected in an immoral manner, so these could not be donated. However, one can donate other organs that are harvested in a moral manner.
Regarding the resurrection, the Catechism notes (CCC 999-1000) that the manner of the resurrection exceeds the ability of our present intellects to comprehend it. However, it would seem theologically certain that we will be raised in a way that results in us being physically unimpaired (thus having one, perfectly-functioning heart, regardless of how many transplants or mechanicals we had during life). The degree of the destruction done to the body (e.g., reducing it to dust and ashes) does not matter. And those who had deformities in this life either will not have them or will not be impeded by them in the resurrection. My personal guess, though I cannot prove it, is that we may well be able to change around our bodies at will in the next life. In any event, we won’t be suffering due to bodily flaws or limitations.
For an interesting cautionary tale regarding the potential abuses of organ harvesting, see Larry Niven’s Hugo-nominated sci-fi story "The Jigsaw Man." This was the story, incidentally, that coined the term "organlegging," and the dangers it warns about are as relevant today as when it was written. Fascinating reading for pro-lifers interested in the way society could go.
