Embryo Selection in the Context of In Vitro Fertilization.

From the Catholic perspective, in vitro fertilization (IVF) is morally problematic because it artificially separates the procreative and unitive aspects of the conjugal act. Embryo selection (ES) in the context of IVF is an injustice against the resulting embryos because it treats them as commodities and works against their right to life by determining their implantation potential in light of their features. The Church opposes the eugenics mentality underlying ES. Meanwhile, the IVF industry increasingly uses artificial intelligence (AI) for ES. However, doing so could worsen the injustice by deepening the disrespect of human lives under the technocratic paradigm. As such, Catholic bioethicists are encouraged to advocate for the Church's teachings with renewed vigor. In this commentary, we will examine (1) ES in the context of IVF, (2) using AI for ES, (3) the moral implications of using AI for ES, and (4) points for further consideration. Summary: Using AI for Embryo selection in the context of IVF deepens the disrespect of human lives under the technocratic paradigm.

Pwojé Bon Vwazen (The Good Neighbor Project) An initiative to develop a community health worker project as a response to COVID-19 in Haiti.

Understanding the resource limitations in developing countries, a community health worker (CHW) project was developed to help educate, provide materials, and prevent the spread of COVID-19 in Haiti. CHWs have shown to be an evidence-driven alternative in resource-limited settings. Pwojé Bon Vwazen (The Good Neighbor Project) took place from May 2020 to September 2020 in Port-au-Prince, Haiti. Through the project, 9 CHWs were trained. The project had two coordinators in Haiti. The CHWs, over the period of 4 months, were able to reach 1350 individuals and provide them with education regarding spread and prevention of COVID-19 and distribute materials including soap, hand sanitizers, and masks which were sewn in Haiti. Access to affordable health care presents a unique challenge in resource-limited countries. Training of CHWs and implementation of a CHW program can be an alternative in certain situations.

Ministers of Life: A Call to Mission for Healthcare Workers.

In its new charter, the Vatican calls on healthcare workers to be ministers of life. This is a challenging task and a most noble mission. The mission field itself is the vast, complex and mysterious field of suffering (Pope John Paul II). For Catholic healthcare professionals, it is not so much to have a mission, but to be a mission on this earth, as Pope Francis often reminds us. The daily mission needs to be nourished by a commensurate spirituality. Each deed can be offered to the Lord as part of our response. Healthcare professionals may feel called to specific mission fields too, such as working to reduce the culture of gun violence or to promote the culture of life. The ongoing formation of conscience is a vital prerequisite, so we can continually respond to the novel ethical challenges that progress in technology and medicine inevitably bring. May we each respond enthusiastically to the call to mission: "Here I am Lord, send me!" (Isaiah 6:8).

"Made Known in the Breaking of the Bread: Accompaniment and the Practice of Medicine".

Accompaniment is a term drawn from Catholic social teaching that is used by secular organizations, such as Partners in Health and Health for Palestine, to frame their work for health justice in solidarity with the world's poor. Through an exploration of the Emmaus story from Luke's Gospel, this article seeks to frame medicine itself as a practice of accompaniment of the sick and, in particular, the sick poor. Medicine as accompaniment requires healers to draw near to, walk alongside, and break bread with the sick. This way of practicing medicine has implications for which communities' clinicians preferentially accompany, where clinicians live, how they spend their time and money, and what rewards they seek from the practice of medicine. Medicine as accompaniment is a contemplative practice, a journey on which one comes to experience authentic communion with both God and neighbor.

From the Heart of the Father to the Ends of the Earth: The Participation of the Church and the Baptized in the Mission of Jesus.

Mission has its origin in the inner life of God; their relationships with one another define the Persons of the Trinity. The Son is eternally generated by the Father, eternally proceeding from Him. When he becomes human, this identity becomes mission. Those united to Jesus through Baptism share in his missionary personality, not only corporately as the whole Church but individually as well. Beginning with the Second Vatican Council, and developed by subsequent papal teaching, the Church has rediscovered her missionary nature with clearer reference to Christ and the Gospel, and in more direct relation to the world and its needs. The Church's proclamation is most compelling when it is embodied by witnesses who have verified by experience the fulfillment of their humanity in a lived Christianity. This proposal is never a one-sided matter, but always involves an awareness of solidarity and reciprocity, an experience of encounter and discovery, and so becomes a journey of accompaniment and conversion for the bearer of the message. This is the rationale for widespread participation in missionary activities in the Church. Because of its affinity with the healing ministry of Jesus, medicine offers a unique possibility in this regard. Precisely because of the good they can accomplish and the challenges they can provoke, medical missions present a privileged opportunity for witness and generosity, but also for a new perspective and a changed heart for the participants. Together with those whom they serve, missionary disciples have the joy of joining the triumphal procession of Christ back into the heart of the Father.

Counteracting Throwaway Culture in Daily Clinical Practice.

Since his election in March 2013, Pope Francis has brought significant attention to the concept of "throwaway culture." This moral paradigm-which has been defined by Francis in various speeches and the encyclical Laudato si'-characterizes a present-day culture in which food, disposable objects, and even human beings themselves are "discarded as 'unnecessary.'" As Catholic physicians, it is our duty to ensure that we are working to counteract throwaway culture in our daily clinical practice by embracing and exhibiting a culture of encounter. When throwaway culture is discussed within the context of medical practice, it is easy to think of major life and systemic issues including abortion, assistive reproductive technology, physician assisted suicide, and so on. However, rejection of throwaway culture has much broader implications for Catholic physicians. We are called to resist this perverse culture whenever we experience a situation that requires special attention to the respect of human dignity. In this article, we present two common situations encountered in clinical practice in which it is essential to counteract throwaway culture and embrace a culture of encounter: in working with patients who are isolation settings and those who require translation services. Various studies are cited which demonstrate a lack of respect for human dignity that can be seen when working with these patient populations, and recommendations are provided which illustrate how to embrace a culture of encounter in each scenario. The authors conclude that through adoption of a culture of encounter, Catholic physicians as a community can be role models for coworkers, trainees, and students, promoting a culture in which we validate human dignity and ensure the quality and just care of even our most vulnerable patients. SUMMARY: Pope Francis had defined a "throwaway culture" in which "Human life, the person, are no longer seen as a primary value to be respected and safeguarded." In this article we present two common situations encountered in clinical practice in which it is essential to counteract throwaway culture and embrace a culture of encounter: in working with patients who are isolation settings and those who require translation services. We conclude that, as Catholic physicians, it is our duty to ensure that we are working to counteract throwaway culture in our daily clinical practice by embracing and exhibiting a culture of encounter.

Compassion and Love: The Antidote for Sentimentalism at the End of Life.

The author identifies an increasingly common phenomenon of sentimentalist "pro-lifers" who embrace physician-assisted suicide and euthanasia because sentimental pro-life slogans readily lead to acceptance of these acts. A more principled and rational opposition to various manifestations of the culture of death including assisted suicide and euthanasia is needed. The author proposes that a robust understanding of compassion and love provide an entry point into the discussion that is both rational and emotional. Drawing upon the magisterial teaching of the Church and lived witnesses to that teaching, the essay shows how suffering with the sufferer is the only fitting response to those who suffer at the end of life. A compassionate presence in which caretakers become co-sufferers treats the patient as a subject with great dignity, while euthanasia and assisted suicide treat him as an object to be discarded.

Bridges or walls? A metaphorical dichotomy of Pope Francis versus Donald Trump's views of transnational migration.

Within a wider research line on policy-driven institutional discourses on migration by international/national institutions, NGO and political leaders, this contribution is aimed at illustrating the bipolarized social representations of immigrants inspiring 24 speeches by Pope Francis and US President Donald Trump. Statistical analyses using IRAMUTEQ included "specificity analysis" of discursive forms (words) and "cluster analysis." Results show that the Pope's discourse on migration (articulated into four clusters) is richer than the oversimplified Trump's discourse (originating just one cluster): the words "bridges" and "walls" emerge as representational nuclei of their bipolarized views of transnational migration, as metaphorical dichotomies of inclusive/exclusive policies. Emphasizing the need to build walls to protect the Americans, inspired by the sovereign ideology (AMERICA FIRST!), President Trump does not at all suspect that in the globalized interconnected world the AMERICA FIRST may become just AMERICA ALONE!

The Humble Charisma of a White-Dressed Man in a Desert Place: Pope Francis' Communicative Style in the Covid-19 Pandemic.

The context of deep uncertainty, fear, and "social distancing" characterizing the COVID-19 pandemic has led to a need for cultural anchorages and charismatic leaders who may conjointly and effectively support human beings, strengthen their identity, and empower social commitment. In this perspective, the charismatic leadership of Pope Francis, which is widely shared not only within the religious world, may play a crucial role in facing emergency with existential reasons and psychological resources. The general aim of this work is to shed light on the communicative features of the charismatic leadership of Pope Francis during the pandemic emergency; in order to better understand his effectiveness, we analyzed both the core issues and his multimodal body signals in the global TV event of the Universal Prayer with the Urbi et Orbi Blessing. The multimodal and discursive analyses of the homily enabled us to define the "humble" charisma of the Pope, which is based upon on authentic and informal presence, manifested emotional signals (and, in particular commotion) showing features of equity and familiarity. From a discursive point of view, the common and overarching affiliation is constructed through a multiple focus on the "we" pronoun, which is constructed through socio-epistemic rhetoric. The results show how this integrated methodological perspectives, which is multimodal and discursive, may offer meaningful pathways detection of effective and persuasive signals.

Effects of Pope Francis' Religious Authority and Media Coverage on Twitter User's Attitudes toward COVID-19 Vaccination.

This paper is interdisciplinary and combines the research perspective of medical studies with that of media and social communication studies and theological studies. The main goal of this article is to determine [from arguments on all sides of the issue] whether, and to what extent, statements issued by a religious authority can be used as an argument in the COVID-19 vaccination campaign. The authors also want to find answers to the questions of how the pope's comments affect public opinion when they concern the sphere of secular and everyday life, including issues related to health care. The main method used in this study is desktop research and the analysis of the Roman Catholic Church's teaching on vaccination and on the types and significance of the pope's statements on various topics. The auxiliary methods are sentiment analysis and network analysis made in the open source software Gephi. The authors are strongly interested in the communication and media aspect of the analyzed situation. Pope Francis' voice on the COVID-19 vaccination has certainly been noticed and registered worldwide, but the effectiveness of his message and direct impact on Catholics' decisions to accept or refuse the COVID-19 vaccination is quite questionable and would require further precise research. Comparing this to the regularities known from political marketing, one would think that the pope's statement would not convince the firm opponents of vaccination.

Profile of people seeking health services during Pope Francis' visit to Mozambique, 2019.

Pope Francis visited Mozambique from September 4-6, 2019. During the visit, a real-time surveillance system for mass gathering events was implemented in all places where people gathered in Maputo City for early detection of possible outbreaks and other health-related events. The system was implemented at four sites were mass gathering events occurred over the three-day visit. Data were collected by administering a simple questionnaire on a tablet, which collected information about sociodemographics, syndromic diagnoses, and outcomes of the patients that sought medical care. Additionally, a descriptive epidemiological assessment was performed during the event. A total of 150 individuals were attended at the designated places during the event. Of these, 56.7% were female and 90.7% aged > 15 years. The majority of the patients (74.7%) sought care on the third day of the event, which was held at the Zimpeto National Stadium. The most common diagnoses were hypertension (20.7%), hypothermia (15.3%), and headache (11.3%). Almost all cases (95.0%) were discharged, (4.0%) cases were transferred and (1.0%) case resulted in death on the way to the health facility. The surveillance system strategy developed to detect real-time public health events during the Pope?s visit was successfully implemented. No outbreak was identified during the event.

Exposure to the Pope's Climate Change Message Activated Convinced Americans to Take Certain Activism Actions.

Many people who are concerned about the issue of climate change do not engage in the collective action behaviors that are most likely to lead to societal-scale solutions. Such attitude-behavior inconsistency is a well-documented phenomenon. This study investigates whether exposure to an effectively framed message from a highly credible source can increase the consistency between attitudes and activism behaviors among people with pre-existing strong attitudes, particularly for behaviors that are less difficult. The release of Pope Francis' climate change encyclical, Laudato Sí, and subsequent visit to the United States provide an opportunity to test this research question in a natural field setting. A nationally representative, within-subject panel survey was conducted two months prior to the release of the encyclical and again four months later, after the release and papal visit, to assess the impact of the Pope's message on Americans' climate change consumer and political advocacy behaviors. Among people who are already concerned about climate change, higher exposure to the Pope's climate change message is associated with increases in attitude-behavior consistency for less difficult activism behaviors. The findings suggest that sustained exposure to compelling climate messages from trusted sources can increase the performance of activism behaviors.

Processing the papal encyclical through perceptual filters: Pope Francis, identity-protective cognition, and climate change concern.

Previous research suggests that when individuals encounter new information, they interpret it through perceptual 'filters' of prior beliefs, relevant social identities, and messenger credibility. In short, evaluations are not based solely on message accuracy, but also on the extent to which the message and messenger are amenable to the values of one's social groups. Here, we use the release of Pope Francis's 2015 encyclical as the context for a natural experiment to examine the role of prior values in climate change cognition. Based on our analysis of panel data collected before and after the encyclical's release, we find that political ideology moderated views of papal credibility on climate change for those participants who were aware of the encyclical. We also find that, in some contexts, non-Catholics who were aware of the encyclical granted Pope Francis additional credibility compared to the non-Catholics who were unaware of it, yet Catholics granted the Pope high credibility regardless of encyclical awareness. Importantly, papal credibility mediated the conditional relationships between encyclical awareness and acceptance of the Pope's messages on climate change. We conclude by discussing how our results provide insight into cognitive processing of new information about controversial issues.