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Religious Beliefs and Healthcare Decisions by Arlene K. Nehring

he United Church of Christ (UCC) was born out T of, and continues to shape and be shaped by, the ecumenical movement—the attempt of Christians to unite around matters of agreement rather than to divide over matters of disagreement. In 1957, two denominations merged, the Congregational Christian Churches and the Evangelical and Reformed Church, Contents resulting in the United Church of Christ. The Individual and 2 Although the UCC is usually viewed as an heir to the Patient-Caregiver Relationship the Reformed Protestant tradition, the denomination also includes historic Lutheran roots among the tradi- Family, Sexuality, and Procreation 3 tions that inform its faith and practice. The UCC is Genetics 5 sometimes described as a “non-creedal” church Mental Health 6 because no specific confession or set of confessional statements is considered normative for the church’s Death and Dying 8 faith. But UCC beliefs can be gleaned not only from Special Concerns 9 the numerous confessions that the church has actual- ly employed, but also from the traditions reflected in its worship and other practices, such as confirmation. From this perspective, the UCC might better be described as a “multi-creedal, multi-confessional” church. It embraces a rich Protestant heritage in which the primary authority of the Scriptures, justification by grace through faith, and the continuing guidance of the Holy Spirit are all central tenets. Although the UCC also features enormous theological diversity, two other key principles are embraced by virtually all its members. One is the affirmation of the Part of the “Religious Traditions and “priesthood of all believers,” and the other is an Healthcare Decisions” handbook series adherence to a congregational or covenantal polity. published by the Park Ridge Center Affirming the priesthood of all believers means for the Study of Health, Faith, and Ethics that each person has the authority and responsibility to discern God’s will for his or her life and to UCC the General Synod’s actions are not bind- act in accordance with that will. This affirmation ing on other bodies of the church. The synod extends to circumstances pertaining to health speaks in an advisory way rather than a determi- and medicine and allows for a high degree of native way. Similarly, even though the General moral autonomy—except or until one’s behavior Synod is likely to be heard as the voice of the begins to have significant negative impact on denomination when it speaks to the wider socie- others. ty, in a strict sense the synod speaks only for To say that the UCC observes a congregation- itself. The actions of the General Synod are not al or “covenantal” polity means that, with some necessarily embraced by all of its constituents, “presbyterian” exceptions, the authority for and difference is tolerated—even expected—with- nearly all decision making in the denomination in the UCC. is vested with member congregations, rather Since the actions of the General Synod are than with a pope, bishops, presbyteries, or other the only way that the UCC as a national body elected bodies. Congregations relate to each speaks to its constituents and to the larger socie- other and to other bodies of the church through ty, the synod and its resolutions, pronounce- their membership in associations. Their associa- ments, proposals for action, and priorities are tions, in turn, are members of conferences, and the primary resources to which one turns for conferences are members of the General Synod determining the UCC’s collective view on vari- (the biannual meeting of more than 700 elected ous matters of doctrine and ethics. voting delegates). The General Synod carries out A survey of the General Synod’s actions the denomination’s business, including deliber- reveals an uneven pattern of instruction about ating over and acting on proposed resolutions, illness, medicine, healing, and suffering. The pronouncements, and priorities for the national variety and amount of such information seems bodies; commending those decisions to congre- to have corresponded to the degree of concern gations, associations, and conferences for their to which these issues resonated with UCC mem- adoption and implementation; and sharing those bers. actions with the wider church and the world. The following pages summarize the General During its forty-four year history, the UCC Synod’s statements on health and medical has gained a reputation for taking progressive issues. Each document referred to reflects the stands on matters of social policy. But, unlike recommendations of the UCC General Synod at many other Christian denominations, in the a given point in history.

THE INDIVIDUAL AND THE PATIENT-CAREGIVER RELATIONSHIP

iven the congregational-style polity of the It should be noted that within the UCC, G UCC and the denomination’s affirmation of laypersons as well as pastors have an important each individual’s ability (through prayer, study, role in supporting one another on their faith and reflection) to discern God’s will for his or journeys. It is not only the pastor but other her life, the pastor’s duty to a patient or a believers to whom one turns in time of crisis. patient’s family is to serve as a companion and General Synod statements on personal and pub- reflective listener and, if requested, to serve as a lic health call for families, local churches, asso- guide in helping the patient and family cope ciations, conferences, and national bodies to with difficult care and treatment decisions. establish study groups to produce health educa-

2 UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS tion resources and to educate constituents, to In terms of the pastoral office, it is expected that form care teams to comfort and support individ- a congregant or counselee can speak in confidence uals struggling with various health issues, and to with a UCC pastor or chaplain. The UCC Book of advocate for health and social policies that lead Worship and Manual on the Ministry affirm the to greater justice and healing for all. importance of confidentiality in the pastoral office. During the ordination service, for example, the candidate is asked to take a vow of confidentiality.

FAMILY, SEXUALITY, AND PROCREATION

ince the late 1960s, the General Synod has CLINICAL ISSUES AND PROCEDURES S taken significant stands affirming the rights and value of all persons regardless of their sexuality and has recognized and affirmed a broad Contraception spectrum of human relationships and family The General Synod has held that FDA-approved types. By contrast, most other Christian groups forms of contraception are appropriate for use in the United States today claim that the most by individuals who are sexually active and who acceptable (or the only acceptable) sexual iden- wish to prevent pregnancy. A 1971 General tity, orientation, and behavior is heterosexual Synod resolution concerning a woman’s right to and that the most acceptable (or the only choose an abortion, for example, called the acceptable) family type is the so-called “tradi- churches to support programs on family life and tional” or nuclear family and its extended blood sex education in the schools and in the wider relations. society, especially those including information An important illustration of the UCC’s affir- about contraception. Some disagreements per- mation of the diversity of family types and sist, however, about whether (or at what age) human sexualities and relationships was contraceptives ought to be available to minors expressed in a 1997 resolution titled “Fidelity without parental consent. and Integrity in All Covenanted Relationships.” This resolution reaffirmed “that the standard for Sterilization sexual and relational behavior for members of The UCC General Synod has yet to make a the United Church of Christ is fidelity and statement about sterilization. integrity in marriage and other covenantal relationships, in singleness, and in all relationships New Reproductive Technologies of life.” This resolution does not assume that The 1989 synod resolution “The Church and some family structures (e.g., the two-parent het- Reproductive Technologies” addressed the the- erosexual family) are morally or sociologically ological and ethical challenges presented by better than others, nor does it assume that faith- new reproductive technologies including artifi- ful persons are sexually active only within the cial insemination, in vitro fertilization, gamete confines of heterosexual marriage. intrafallopian transfer, cryopreservation, and surrogacy. The synod called on the church to employ principles of beneficence, autonomy, and justice in discerning what is right and good with regard

THE PARK RIDGE CENTER 3 to the use of these technologies. It underscored sistent stands in favor of a woman’s right to the need for the church to offer compassionate choose a safe and legal abortion. In that year, ministry to persons experiencing infertility and the General Synod adopted a proposal for exploring reproductive technologies. The resolu- action titled “Freedom of Choice Concerning tion affirmed the decision-making rights of indi- Abortion,” which called for the repeal of all viduals and families in choosing and utilizing legal prohibitions of physician-performed abor- reproductive technologies. tions. The resolution also acknowledged that the The General Synod’s pronouncement traced advances of science and technology were good the debate over when “personhood” is estab- but that scientists and the public needed to be lished, acknowledging that many people find it faithful stewards of scientific knowledge and its difficult to consider an embryo in its early stages advances. Thus the synod cautioned about the more than a potential person. Factors such as financial and emotional costs of using reproduc- the health and welfare of the mother, the needs tive technologies and about the legal ambiguities of the family along with the limits of its created by the use of cryopreservation. The resources, and even the needs of society itself synod also warned about the potential for may be given equal or greater value in moral exploitation—particularly of poor women—in sur- decision making when weighed against a poten- rogacy and cautioned that a child conceived tial life. and/or borne by a surrogate parent might expe- The pronouncement proclaimed the right of rience ambiguities about her or his parentage. all women, including poor women, to exercise Consequently, the synod called for honest and their “freedom with responsibility” in consider- compassionate counseling for those considering ing and potentially choosing to have a safe and using new reproductive technologies. The synod legal abortion. The major qualification to this also called for a comprehensive study of the position concerned the time at which an abor- medical, scientific, theological, moral, and ethi- tion was elected. The synod, for example, made cal issues related to these technologies and the a significant distinction between the early and advantages and potential risks of their use. later stages of pregnancy and recommended that It should be noted that the denomination’s an abortion in the later stages of pregnancy be views on such matters continue to evolve. For performed only in the most serious circum- example, the 1997 General Synod cautioned stances such as rape, incest, or danger to the people to reconsider using reproductive tech- mother’s life. nologies on the grounds that they tend to be The synod called upon UCC congregations to very expensive and only benefit the wealthy. The help repeal legal prohibitions against abortion synod also suggested that the needs of the whole and to provide ministries to all women strug- human family might better be addressed gling with unwanted pregnancies. The proposal through adoption and the reallocation of recognized the need for counseling and educa- research dollars to fight disease, poverty, and tion in the church concerning the meaning and famine among people already living. nature of human life, sexuality, contraception, and responsible parenthood. Disease Treatment of Pregnant Mothers This 1971 position has been repeatedly reaf- The UCC General Synod has yet to make a firmed by the General Synod. The 1987 resolu- statement about disease treatment of pregnant tion, titled “Sexuality and Abortion: A Faithful mothers. Response,” added to earlier positions by encour- aging women with unwanted pregnancies “to Reproductive Choice consider giving birth and parenting the child or Since 1971, the General Synod has taken con- releasing the child for adoption before consider-

4 UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS ing abortion.” Another 1987 resolution adopted Care of Severely Handicapped Newborns by the synod, titled “Reaffirmation of United The UCC General Synod has yet to make any Church of Christ Support for Freedom of statements about the care of severely handi- Choice,” articulated a vision of a society with a capped newborns. full range of reproductive options for all women, deplored the mid-’80s Supreme Court decision that limited major provisions of Roe v. Wade, and called the whole church to address the root causes of unwanted pregnancies.

GENETICS

he United Church of Christ has been a sig- genetic therapies, and to develop educational T nificant contributor to ecumenical dialogue forums on genetic engineering. In 1989, the on matters of social policy and pastoral care synod called for a greater focus on the ethical related to genetics. The UCC has raised ques- conundrums created by genetic engineering tions about the appropriate use and limits of technology, the development of policy state- knowledge in genetic research, the necessity to ments and advocacy that would guide the act responsibly on behalf of individuals and denomination on these matters, and an empha- society in developing genetic research and thera- sis on pastoral responsibility in genetic screening pies, and the continued commitment to justice and counseling. for all. The General Synod has generated formal statements on genetic engineering at four of its LINICAL SSUES AND ROCEDURES biannual gatherings. The first, adopted in 1983, C I P was titled “Concern about the Moral and Ethical Genetic Testing and Counseling Implications of Genetic Engineering,” and the In “The Church and Genetic Engineering: A second, titled “The Church and Genetic Pronouncement and Proposal for Action,” the Engineering,” was issued in 1987. These resolu- synod declared support for genetic testing so tions raised concerns about the rapid growth of long as appropriate religious counseling was technology, the need for the appropriate UCC provided to assist patients in analyzing and act- national offices to provide church members with ing on the results of such tests. It also rejected relevant information about genetic engineering, the use of genetic screening to determine a per- and the need for church members to gather as son’s civil, economic, or reproductive rights. congregations to study this important subject. The 1987 statement encouraged informed Sex Selection pastors and laypersons to serve on review boards The UCC Genetics Working Group strongly dis- of healthcare institutions using genetic therapies courages the use of genetic testing for sex and to examine their institutions’ protocols for selection purposes in human fetuses in particu- such treatments. It also encouraged UCC-related lar or for the use of creating “designer babies” colleges involved in genetic research to develop in general. reasonable criteria to safeguard public health during genetic research and the application of

THE PARK RIDGE CENTER 5 Selective Abortion reproductive technologies) consumes valuable The Genetics Working Group strongly discour- resources that might better be used to amelio- ages the use of genetic testing for selective abor- rate hunger, poverty, and famine, and since tion, except in the most extreme cases where adoption of children and other options exist for prolonging life would endanger the life of the those who wish to have children. mother or where profound disease or disabilities The synod also cited concerns about the lack are detected. of precision associated with nuclear transfer techniques and deemed them unsafe for Gene Therapy humans. Further, the resolution cautioned that a The UCC has declared its support of somatic child produced by cloning might suffer from an cell therapy but remained cautious about the overwhelming burden of expectations. The use of germline therapy, since it would affect synod also observed that children may benefit future generations. from having the genetic resources of two adults recombined to form a genotype that is unique Cloning and yet tied genetically to both adults. The 1997 General Synod resolution titled “The Cloning of Mammalian Species” dealt with a Organ and Tissue Transplantation specific area of genetic engineering that became The UCC General Synod has not yet made any of more urgent concern with the birth of Dolly formal statement on organ and tissue transplan- the cloned sheep. tation, although at least one denominational The General Synod called for a legislative ban publication has commended organ donation as on cloning for reproductive purposes for the “stewardship of the gift of life.” foreseeable future, since cloning (like other

MENTAL HEALTH

CC General Synod statements pertaining to mental illness often experience. It asserted that U mental health issues have been grounded deinstitutionalization, ignorance, and the perpet- in an understanding of Christ’s ministry to the uation of misinformation have led to the further whole person and his compassion to persons marginalization of mentally ill people. While who were “demon possessed” or otherwise mar- recognizing that no known cure exists for chron- ginalized because of their predicaments. Synod ic mental illness, the synod affirmed that proper statements have called for greater compassion medical treatment and the emotional support of and support for those who suffer with mental ill- family and friends could significantly improve ness. quality of life for those who suffer with mental illness and for their family members. Mental Illness The General Synod called on the church to Two synod resolutions have addressed the needs develop educational programs that would dispel of persons with mental illness. In 1985 the ignorance and fear directed toward mentally ill General Synod’s resolution “For Helping Those people and that would help church members Who Suffer from Chronic Mental Illness” recog- welcome mentally ill people and their families nized the frequent discrimination, homelessness, into the church. and social invisibility that persons with chronic In a 1987 resolution, the General Synod

6 UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS decried radical cuts in government funding for problems included clergy. Consequently, the programs serving mentally ill people and the synod called for a referral list and resource serv- deinstitutionalization of the acutely ill. It urged ice for those in need of addiction treatment, a governmental officials to shift funding priorities church school curriculum that addressed the away from defense spending and toward health root causes of addiction, and a seminary cur- and human services. Because the church is itself riculum to assist church leaders in addressing an employer, the General Synod also urged UCC addiction problems in church and society. congregations, organizations, and offices to pro- During its 1989 gathering, the General Synod vide mental health benefits for their employees. adopted a resolution calling on the church to lobby Congress in support of federal sanctions Substance Abuse against countries that exported illicit drugs to the The General Synod has adopted several resolu- United States. The synod supported federal fund- tions which cite staggering figures about the ing for addiction prevention programs and high incidence of addiction in both church and opposed federal subsidies for tobacco growers. In society, loss of life, physical impairment, psycho- that same year, the UCC Insurance Commission logical stress, and spiritual drain that result from was urged to provide coverage for treating chemi- chemical addictions. cally dependent people and for individuals affect- The first of these synod resolutions, 1983’s ed by others’ chemical dependence. The resolu- “Substance Abuse,” called on leaders at every tion encouraged local churches to educate them- level of the denomination to affirm and support selves about the resources available in their com- the efforts of social, civic, and governmental munities for the treatment of addiction and code- agencies involved in dealing with substance pendency. Congregations also were encouraged to abuse problems. The synod also called the be sensitive to the needs of persons in recovery national offices to develop a resource list of and to offer meeting space to addiction preven- agencies that provide education and services tion and recovery self-help groups. related to substance abuse and recovery. Local A resolution titled “Substance Abuse as a churches were encouraged to undertake min- Paramount Concern” was adopted by the 1989 istries to prevent substance abuse and to care General Synod. This resolution called upon the for those who suffer the consequences. president of the church to appoint an ombuds- In 1983, the synod also adopted the resolu- man to work with appropriate UCC national tion “Motor Vehicle Accidents Involving offices to develop internal policies and proce- Alcohol,” which described the high incidence of dures for addressing the problem of substance death and disability resulting from motor vehicle abuse in the church and society. accidents in which alcohol abuse by drivers is Through the 1993 synod resolution involved. It underscored the need for church “Substance Abuse Public Policy,” the church members and organizations as well as secular named the use of tobacco, the abuse of alcohol bodies to make every effort to prevent such and illicit substances, and the misuse of over- abuse and to ameliorate its effects. The presi- the-counter drugs as matters of continued con- dent of the church was asked to convey to state cern. The synod committed to confront and and federal officials the UCC’s concern about challenge drug abuse; to advocate, in coopera- alcohol abuse and the number of deaths and tion with health organizations, for drug treat- disabling injuries resulting from accidents ment and rehabilitation programs; and to pursue involving intoxicated drivers. these issues over an indefinite period of time. Through its “Chemical Dependency” resolu- The 1993 resolution also called on leaders at tion, the 1987 General Synod acknowledged that every level of the denomination to form sub- a number of the people affected by addiction stance abuse policies.

THE PARK RIDGE CENTER 7 DEATH AND DYING

hile individual UCC congregants vary ate safeguards (such as “Do Not Resuscitate” W widely in their beliefs about death, dying, orders). It also called upon the church to work and the afterlife, both the UCC’s traditions and for state legislation affirming these rights. its liturgical writings indicate that a belief in and There are many dimensions to the continuing hope for a heavenly life after death remains the conversation within the United Church of Christ informal norm within the church. The General about end-of-life decision making. These Synod has articulated its views on death and include, but are not restricted to, the following dying through resolutions pertaining to end-of- concerns: life decision making. No clear statements have yet been made about the medical determination 1. The need to be responsible stewards of health of death, autopsy, or post-mortem care. Practices services given that finite and expensive medical related to last rites, burial, and mourning are resources are sometimes used only to prolong described in the UCC Book of Worship. death when death is inevitable 2. The fact that patient and family views regarding advance directives, physician-assisted suicide, and euthanasia sometimes change in light of particular END-OF-LIFE DECISION MAKING circumstances The General Synod’s early statements on end-of- 3. The need to protect persons who are not compe- life issues reflect a high concern for patient tent to make end-of-life decisions for themselves autonomy and individual rights. More recent 4. The fear that active euthanasia and assisted sui- positions and conversations have shifted some- cide will lead down a “slippery slope” to killings what to reflect concerns about patients’ relation- done for the sake of expediency and at the ships with their families, religious communities, expense of valuing each person’s life as a gift from and healthcare teams, and the role of these rela- God tionships in determining care and making deci- 5. The sense that euthanasia (the active ending of a sions at the end of life. life) challenges fundamental biblical teachings In 1973, the synod acknowledged that such as “Thou shalt not kill” advances in modern medical technology sometimes prolong death rather than preserve life. In its resolution titled “The Rights and Responsibilities of Christians Regarding Human LAST RITES, BURIAL, AND MOURNING Death,” the synod affirmed the right of individ- TRADITIONS uals to die rather than to suffer unnecessarily through the heroic measures frequently used to The United Church of Christ is a curious con- keep the terminally ill alive. The synod gave its stellation of Christians, some of whom were approval to the execution of living wills and raised in the UCC or one of its predecessor called for more effective consultation among denominations, and many of whom were raised patients, medical and spiritual caregivers, family in some other Protestant or Roman Catholic tra- members, and loved ones in the face of end-of- dition. This diversity accounts in large part for life decisions. the diversity in needs and expectations of UCC In 1979, the synod took an additional step members at the approach of death. Persons who toward affirming individual rights in making have had affiliations with Roman Catholic, end-of-life decisions by supporting the legal Episcopal, or Orthodox liturgical traditions, for recognition of advance directives with appropri- example, may take comfort in receiving last rites

8 UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS or knowing that last rites were provided for rites, memorial services, and burial are outlined their loved one. Others who have rejected these in the UCC Book of Worship and are quite simi- “high church” liturgical traditions may resist lar to the services of other Protestant Christian this rite of passage. From a UCC theological denominations. perspective, last rites are not considered neces- sary to ensure that the soul of a dying person will be received into heaven. Provisions for last

SPECIAL CONCERNS

wo health issues have been of special con- have been held to provide a way for church T cern to the UCC because of the pastoral leaders to learn from the experiences and care needs and the public policy and funding insights of breast cancer survivors and to pro- issues prompted by their emergence and preva- vide educational and pastoral care opportunities lence in U.S. society. These are breast cancer for persons affected by breast cancer. and AIDS. The UCC’s statements on each are explored below. HIV/AIDS A 1983 UCC resolution on AIDS decried the REAST ANCER B C nation’s inadequate response to the spread of In 1995, the General Synod adopted the resolu- the disease and the increasing number of new tion “Concerning the Role of the Church with cases emerging around the globe. It called the Women Who Have Experienced Breast Cancer.” whole church to a ministry of love, justice, and The synod called for local church leaders to talk wholeness with people affected by this disease. with women in their congregations about the This resolution also called for stronger leader- ways in which they have and have not been sup- ship from the government and medical commu- ported by the church as they have dealt with nities, so that more resources would be made this disease. The synod also encouraged local available for research, education, treatment, and churches to promote breast self-examinations, to care of those with the disease. The resolution educate congregants in how to choose adequate urged the church to learn about the transmis- mammography facilities, and to develop sion of HIV and its prevention, about the needs resources informing women and men about of persons with AIDS and their loved ones and related services in their areas. caregivers, and about the available education The resolution advocated better funding of and prevention resources. It also called for the breast cancer research and encouraged the church to explore ways that members could take development of resources and programs for spir- part in the healing ministry of Christ with all itual and physical health that reflected the needs who are affected by this disease. and gifts of persons affected by breast cancer. As A subsequent resolution in 1987, “Health and a follow-up to this resolution, several national Wholeness in the Midst of a Pandemic,” noted leaders developed a publication titled “Letters to that people of color, gay men, the poor, and IV My Sisters,” written by breast cancer survivors drug users had been disproportionately affected and family members. Special church gatherings by AIDS. Those groups faced multiple preju-

THE PARK RIDGE CENTER 9 dices that compounded their struggles, discour- lined the church’s biblical and theological roles aging them from pursuing diagnostic tests and in caring ministries and offered examples of medical treatment. In light of these prejudicial faithful witness and personal testimony from conditions, the 1987 resolution called on the UCC members and congregations who had church to educate itself about HIV/AIDS and its been engaged in healing ministry with people economic, social, and psychological impact; to with AIDS. stand in solidarity with those affected; and to The Executive Council lamented the connec- oppose mandatory HIV testing, which would tion that the church had at times made between lead to greater discrimination against those with illness and sinfulness, a connection which con- the disease. tributed to the fear associated with AIDS, and it The General Synod took up workplace issues reminded the church that redemption and in the 1989 resolution titled “Responding to wholeness for all are only available through the AIDS: Ten Principles for the Workplace.” This life, death, and resurrection of Jesus Christ. In resolution promoted equity and justice for peo- light of the devastating impact of the disease, ple with AIDS in the workplace through nondis- the council encouraged those affected to share crimination policies in hiring and employment their stories and struggles with church support (including the prohibition against HIV screen- groups, to be engaged in service programs that ing), AIDS education and prevention practices, address the basic needs of people with the dis- and strict confidentiality rules regarding medical ease, and to work for affordable housing, new information that an employer may have about drug therapies, increased support of AIDS an employee with HIV. research, and more effective education and pre- The UCC’s Executive Council responded to vention programs. these resolutions with “A Pastoral Letter to the Churches on Acquired Immune Deficiency Syndrome (AIDS).” The Executive Council out-

10 UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS BIBLIOGRAPHY

Baker, Catherine. Your Genes, Your Choices: Exploring the Harley, Julie Ruth, editor. Making End-of-Life Decisions: Issues Raised by Genetic Research. Washington, D.C.: United Church of Perspectives. Revised and updated by American Association for the Advancement of Science, David B. McCurdy. Cleveland, Oh.: Council for Directorate for Education and Human Resources Human Service Ministries of the United Church of Programs, 1997. Christ, and United Church of Christ Chaplains in Book of Worship: United Church of Christ. New York: Health Care, 1997. United Church of Christ Office for Church Life and Honea, Carla Hudson, ed. The First Year of the Rest of Your Leadership, 1986. Life: Reflections for Survivors of Breast Cancer. Breitling, Marilyn, ed. Letters to My Sisters. Cleveland, Oh.: Cleveland, Oh.: Pilgrim Press, 1997. Coordinating Center for Women, 1997. Love, Susan. Dr. Susan Love’s Breast Book. Reading, Mass.: Cole-Turner, Ron and Brent Waters. Pastoral Genetics: Addison-Wesley Publishing Co., 1990. Theology and Care at the Beginning of Life. Cleveland, Luti, J. Mary. “Thinking It Through: What It Means to Be a Oh.: Pilgrim Press, 1996. Non-Creedal Church,” Prism 13, no. 1 (Spring 1998): Fackre, Gabriel. “The Confessional Nature of the United 38-47. Church of Christ,” New Conversations 10, no. 2 Lynes, John W. “Maturing in Christ: The Lutheran/ (Winter/Spring 1988): 12-21. Reformed Full Communion,” Prism 13, no. 1 (Spring Griffin, Benjamin. “Mercersburg and Church Order: Missed 1998): 24-37. Opportunities in the Formation of the United Church The New Century Hymnal. Cleveland, Oh.: Pilgrim Press, of Christ,” Prism 12, no. 2 (Fall 1997): 17-29. 1995. Gunnemann, Louis H. “The Polity of the United Church of Nickle, Keith F., and Lull, Timothy F., editors. A Common Christ,” New Conversations 10, no. 2 (Winter/Spring Calling: The Witness of Our Reformation Churches in 1988): 27-30. North America Today. Minneapolis, Mn.: Augsburg Hambrick-Stowe, Charles. “Justification by Grace Through Fortress, 1993. Faith: Views from the United Church of Christ,” New The United Church of Christ: Who We Are, What We Conversations 10, no. 2 (Winter/Spring 1988): 42-47. Believe. Cleveland, Oh.: United Church Press, 1993. Hamel, Ron. Choosing Death: Active Euthanasia Religion Waters, Brent. Dying and Death: A Resource for Christian and the Public Debate. A publication of The Park Reflection. Cleveland, Oh.: Pilgrim Press, 1996. Ridge Center for the Study of Health, Faith, and Williamson, Joseph. “Confessions, Creeds, and Covenants Ethics. Philadelphia, Pa.: Trinity Press, 1991. in the United Church of Christ,” Prism 1, no. 2 (Fall 1985): 57-17.

RESOURCES

The Minister for Health and Welfare Programs or the The United Church AIDS/HIV Network (UCAN) is a Consultant, National Committee on Persons with national, covenantal network of UCC members who Disabilities, American Missionary Association, United are living with HIV or AIDS, their loved ones, care- Church Board for Homeland Ministries, 700 Prospect givers, and others committed to HIV/AIDS ministries. Avenue, Cleveland, Ohio, 44115; 216-736-3279. Call the UCAN Ministry HelpLine at 216-736-2284. “Affirming Persons—Saving Lives” is an award-winning, “When a Loved One Has HIV Disease” is a helpful guide comprehensive curriculum for AIDS awareness and for family and friends who want to be supportive of prevention education designed for Christian education someone who is living with AIDS or HIV. It also settings. Order from PP/UCP: 800-537-3394. includes suggestions for developing a congregational AIDS ministry. Free from UCBHM/DAMA at 216-736- 3217.

THE PARK RIDGE CENTER 11 Introduction to the Series

eligious beliefs provide meaning for people substitute for discussion of patients’ own reli- R confronting illness and seeking health, par- gious views on clinical issues. Rather, they ticularly during times of crisis. Increasingly, should be used to supplement information com- health care workers face the challenge of provid- ing directly from patients and families, and used ing appropriate care and services to people of dif- as a primary source only when such firsthand ferent religious backgrounds. Unfortunately, information is not available. many healthcare workers are unfamiliar with the We hope that these booklets will help practi- religious beliefs and moral positions of traditions tioners see that religious backgrounds and beliefs other than their own. This booklet is one of a play a part in the way patients deal with pain, ill- series that aims to provide accessible and practi- ness, and the decisions that arise in the course of cal information about the values and beliefs of treatment. Greater understanding of religious tra- different religious traditions. It should assist ditions on the part of care providers, we believe, nurses, physicians, chaplains, social workers, and will increase the quality of care received by the administrators in their decision making and care patient. giving. It can also serve as a reference for believers who desire to learn more about their own traditions. Each booklet gives an introduction to the history of the tradition, including its perspectives on health and illness. Each also covers the tradition’s positions on a variety of clinical issues, with attention to the points at which moral dilemmas often arise in the clinical setting. Final- ly, each booklet offers information on special concerns relevant to the particular tradition. The editors have tried to be succinct, objec- tive, and informative. Wherever possible, we have included the tradition’s positions as reflected in official statements by a governing or other formal body, or by reference to positions formulated by authorities within the tradition. Bear in mind that within any religious tradition, there may be more than one denomination or sect that holds views in opposition to mainstream positions, or THE PARK RIDGE CENTER groups that maintain different emphases. FOR THE STUDY OF HEALTH, FAITH, AND ETHICS The editors also recognize that the beliefs and 211 E. Ontario ● Suite 800 ● Chicago, Illinois 60611-3215 www.parkridgecenter.org values of individuals within a tradition may vary from the so-called official positions of their tradi- The Park Ridge Center explores and tion. In fact, some traditions leave moral deci- enhances the interaction of health, faith, sions about clinical issues to individual and ethics through research, education, and conscience. We would therefore caution the read- consultation to improve the lives of er against generalizing too readily. individuals and communities. The guidelines in these booklets should not © 2001 The Park Ridge Center. All rights reserved.

UNITED CHURCH OF CHRIST: RELIGIOUS BELIEFS AND HEALTH CARE DECISIONS