Clinical Ethics at the Center for Ethics Week 5

What is the Christian view of the nature of human persons, and which theory of moral status is it compatible with? How is this related to the intrinsic human value and dignity?
Which theory or theories are being used by Jessica, Marco, Maria, and Dr. Wilson to determine the moral status of the fetus? What from the case study specifically leads you to believe that they hold the theory you selected?
How does the theory determine or influence each of their recommendations for action?
What theory do you agree with? Why? How would that theory determine or influence the recommendation for action?
Remember to support your responses with the topic study materials.

While APA style is not required for the body of this assignment, solid academic writing is expected, and documentation of sources should be presented using APA formatting guidelines, which can be found in the APA Style Guide, located in the Student Success Center.

This assignment uses a rubric. Please review the rubric prior to beginning the assignment to become familiar with the expectations for successful completion.

This youtube video might be helpful in answering the question

Use the file that I uploaded to answer the question.

This reading material might be helpful in answering the question as it is part of the instructions to utilize the study materials.

19
The Image of God, Bioethics,
and Persons with Profound
Intellectual Disabilities
D
evan
S
tahl
Michigan State University
J
ohn
F. K
ilner
Trinity International University

ORDER NOW FOR PLAGIARISM-FREE PAPERS
Abstract
All people are created in the image of God, which gives every human being a
dignity that can never be lost or diminished. This article develops a biblically
sound understanding of what it means to be in God’s image. Clinical Ethics at the Center for Ethics Week 5 Next, it explores
how important such an understanding is for people with disabilities. Finally,
it traces out a number of implications of that understanding for people with
profound intellectual disability.
Keywords:
agency, destiny, dignity, image of God, intellectual disability,
justice, relationality
Devan Stahl, Ph.D.
(St. Louis University),
M.Div.
(Vanderbilt Divinity School) is Assistant Professor of
Clinical Ethics at the Center for Ethics and Humanities in the Life Sciences, Michigan State University.
She chairs the Bioethics and Christian Theology Affinity Group of the American Society for Bioethics
and Humanities and has published on genetics and disability. stahldev@msu.edu
John F. Kilner, Ph.D.
and
A.M
. (Harvard University),
M.Div.
(Gordon-Conwell Theological Semi

nary) is the Forman Chair of Theology and Ethics, Professor of Bioethics & Contemporary Culture, and
Director of Bioethics Programs at Trinity International University. His 20+ books include the recent
award-winning
Dignity and Destiny: Humanity in the Image of God
(Eerdmans, 2015).
19
© 2017 Joni and Friends, Agoura Hills, CA. Used with permission.
All rights reserved. Additional reproduction is prohibited.
20
© 2017 Joni and Friends, Agoura Hills, CA. Used with permission.
All rights reserved. Additional reproduction is prohibited.
The Image of God, Bioethics, and Persons with Profound Intellectual Disabilities
From The Journal of the Christian Institute on Disability (JCID) Vol. 6.1-6.2 – Spring/Summer & Fall/Winter 2017
The biblical affirmation that all people are created in God’s image has long
been a liberating force in the world, as documented in
Dignity and Destiny
and
Why People Matter Clinical Ethics at the Center for Ethics Week 5
(Kilner 2015, 2017).
1
It has inspired people to respect
and protect the dignity of every human being. The creation of humanity in
God’s image, rightly understood, makes a huge difference for people with
profound intellectual disabilities (PID)
2
in particular. It endows them with a
dignity that demands humanity’s attention and best efforts in support. It re-
quires of others—who are also created in God’s image—that they reflect such
divine attributes as love and justice in their individual and societal response
to the needs of those with such disabilities. If this is the case regarding the
most readily-disparaged people with profound disabilities, then people with
disabilities of all sorts stand to benefit as well. The problem is that misun-
derstandings related to the image of God have too frequently neutralized
its liberating power and even fostered oppression. Identifying and guarding
against such misunderstandings must first take place if humanity’s creation
in God’s image is to foster humanity’s flourishing, to God’s glory.
The common, basic misconception here is that being in God’s image
is about how people are (actually) “like God” and “unlike animals.” This
view understands being in God’s image in terms of attributes that people
have now, most commonly people’s ability to reason, rule over (manage)
creation, be righteous, or be in relationship. In this view, sin can damage
such attributes and thus damage God’s image. Accordingly, people vary in
the extent to which they have these attributes—and are in God’s image. For
many, that means how much people warrant respect and protection as those
in God’s image varies from person to person. The door to devastation is open
as soon as people begin to define being in God’s image in terms of currently
having God’s attributes. People who are lowest on the reason, righteousness,
1.
The present essay draws upon some of the material presented in Kilner 2017, which is a chap

ter-length summary of parts of the fuller account in Kilner 2015—the fuller account providing
substantially more documentation and illustration than space here permits. Material from Kilner
2017 used by permission of Baker Academic, a division of Baker Publishing Group.
2.
The Diagnostic and Statistical Manual on Mental Disorders (DSM-5) and the American Associa-
tion on Intellectual and Developmental Disabilities (AAIDD) agree that “[i]ntellectual disability is
a disability characterized by significant limitations both in
intellectual functioning Clinical Ethics at the Center for Ethics Week 5
(reasoning,
learning, problem solving) and in
adaptive behavior
, which covers a range of everyday social and
practical skills” (AAIDD 2017). DSM-5 classifies the severity levels of intellectual disability, also
known as intellectual developmental disorder, as mild, moderate, severe and profound, based on
adaptive functioning conceptual, social and practical domains (APA 2013, 318.2 F73). Generally,
persons with profound intellectual disabilities have an IQ score of 20 or below as well as poor
adaptive functioning, such as extreme difficulty with language development, social skills and
performing daily tasks.
21
© 2017 Joni and Friends, Agoura Hills, CA. Used with permission.
All rights reserved. Additional reproduction is prohibited.
The Image of God, Bioethics, and Persons with Profound Intellectual Disabilities
From The Journal of the Christian Institute on Disability (JCID) Vol. 6.1-6.2 – Spring/Summer & Fall/Winter 2017
rulership, relationship, or similar scale are deemed least like God and least
worthy of respect and protection. This way of thinking has put people with
disabilities in great jeopardy, particularly people with PID.
The problem here is not that a biblical idea has proven to be destructive,
but that an unbiblical idea masquerading as a biblical idea has proven to
be destructive. This unbiblical idea is at odds with what the Bible’s authors
mean by being created in God’s image and how they employ this concept in
life situations. Accordingly, this article will first develop a biblically sound
understanding of what it means to be in God’s image. Next, it will explore
how important such an understanding is for people with PID. Finally, it will
trace out a number of implications of that understanding for people with
such disabilities. Clinical Ethics at the Center for Ethics Week 5

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