Case Study: Fetal Abnormality - Jessica Is A 30-Year- 343161 ✓ Solved

Case Study Fetal Abnormalityjessica Is A 30 Year Old Immigrant From M

Jessica is a 30-year-old immigrant from Mexico City, living in the United States with her husband Marco. She has not received early prenatal care due to financial concerns. During her pregnancy, a scan reveals a fetal abnormality, including the absence of arms and a potential 25% chance of Down syndrome. Dr. Wilson, her physician, discusses options including abortion, emphasizing the medical and scientific reasoning for considering this choice. Marco wishes to delay informing Jessica and prefers to tell her himself when she is emotionally ready. Aunt Maria, upon learning of the diagnosis, reacts with distress, prayer, and urges Jessica to follow God's plan. Jessica is torn between her moral beliefs that life is sacred and her concern for socioeconomic challenges. Dr. Wilson advocates for the fetus’s termination, citing medical reasons, while Marco and Aunt Maria support continuing the pregnancy, reflecting differing moral and religious perspectives.

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The moral and philosophical considerations surrounding fetal abnormalities are complex and often invoke deep-seated beliefs about human life, dignity, and moral status. In Jessica's case, these dilemmas are compounded by cultural, religious, and personal perspectives. This essay explores the Christian view of the nature of human persons and its relation to moral status, examines the conflicting values presented in the case, and provides an analysis of ethical approaches to decision-making in such sensitive situations.

The Christian View of the Nature of Human Persons and the Theory of Moral Status

Christian teachings emphasize the intrinsic value and dignity of every human life, beginning from conception. According to many Christian theologians, human persons are created in the image of God (Imago Dei), which confers a sacredness and inherent worth to all human beings regardless of physical condition or developmental stage (Catechism of the Catholic Church, 1994). This perspective underscores that each human life has moral worth simply because it is human, which forms the basis for the belief that abortion is morally problematic in most Christian traditions, owing to the sanctity of life (Evans, 2015).

The theory of moral status in Christianity aligns closely with the concept of intrinsic human dignity. Moral status is ascribed based on the unique capacity for rationality, moral reasoning, and relationality—all believed to be rooted in the divine image. Consequently, human beings possess an inviolable moral worth, which argues against prematurely ending prenatal life unless to save maternal life or in cases of severe fetal abnormality that threaten the child's future well-being. Some Christian denominations advocate for the protection of fetal life at all costs, whereas others may consider the quality of life and the suffering involved (Luce, 2008).

This view stands in contrast to secular or utilitarian perspectives that primarily evaluate moral status based on capacities such as consciousness, pain, or social relationships. The Christian perspective, therefore, emphasizes the sacredness and inviolability of fetal life, prioritizing reverence for God's creation and moral responsibility to protect innocent life (Kaczor, 2011).

Determination of Moral Status of the Fetus in the Case

In Jessica's case, multiple viewpoints influence her and her family’s perception of the fetus’s moral status. Dr. Wilson, adopting a scientific and medical perspective, emphasizes the child's severe physical disability and the relatively low prospects for quality of life. From a utilitarian standpoint, the potential suffering and limited autonomy of the fetus may diminish its moral claim to life, supporting the argument for abortion based on the anticipated burden (Beauchamp & Childress, 2019).

Conversely, Marco and Aunt Maria, grounded in Christian moral ethics, attribute full moral status to the fetus, emphasizing its divine creation and inherent dignity. Their view aligns with the Christian belief that life begins at conception and must be protected irrespective of disability or suffering (Dreher, 2010). This moral stance asserts that ending the fetus's life is morally impermissible, as it violates the sacredness and intrinsic worth granted by God.

Jessica's own moral reasoning may be influenced by her personal experiences, religious beliefs, and social context. She may value life deeply but also grapple with concerns about her socioeconomic future and the quality of life for a child with disabilities. The variability in these moral assessments underscores the importance of understanding how different perspectives—religious, philosophical, and personal—shape judgments about fetal moral status.

Influence of Theories on Recommendations for Action

The Christian view exerts considerable influence on the recommendation to continue the pregnancy. It frames abortion as morally unacceptable, emphasizing divine sovereignty and the sacredness of life, thus urging Jessica to embrace her role as a mother in accordance with God's plan. This perspective may also inspire her to make decisions grounded in faith and moral duty to preserve life (Himes, 2014).

In contrast, a medical utilitarian approach, as advocated by Dr. Wilson, suggests that terminating the pregnancy is a reasonable and responsible choice considering the fetus's prognosis and expected suffering. This perspective focuses on minimizing harm and maximizing well-being, which may lead to recommending abortion to prevent future suffering for the child and alleviate socioeconomic strain on the family (Singer, 2011).

These conflicting theories demonstrate how moral frameworks directly influence recommendations: religious moral theory emphasizing the sanctity of all life supports continuing the pregnancy, while consequentialist utilitarian theory advocating for reduced suffering favors considering termination. Jessica's personal choice will inevitably be shaped by which moral priority she adopts—whether she aligns with her religious convictions or her assessment of practical and emotional well-being.

Personal Reflection and Ethical Decision-Making

Personally, I find the Christian emphasis on the intrinsic dignity of human life compelling. The recognition of every fetus as sacred and created in God's image fosters a moral duty to protect vulnerable life, even when faced with challenging circumstances. However, I also acknowledge the importance of compassion, personal autonomy, and realistic considerations about quality of life. Balancing these perspectives, I believe that ultimate decision-making in Jessica’s case must respect her moral and religious beliefs while offering comprehensive information about the implications of each option.

In practice, this entails providing empathetic counseling that respects her cultural, religious, and personal values, while ensuring she understands medical facts and ethical considerations. Respecting Jessica’s moral agency and supporting her emotional and spiritual well-being are vital for an ethically sound approach (Beauchamp & Childress, 2019). For some, this may mean choosing to continue the pregnancy out of reverence for life, while others may decide that abortion aligns better with their conception of moral responsibility and well-being.

Ultimately, the decision should be Jessica's—made free from coercion—with medical professionals acting as guides respecting her values and beliefs. This aligns with principles of informed consent, respect for autonomy, and compassionate care, fundamental to ethical decision-making in healthcare (Beauchamp & Childress, 2019).

Conclusion

The case of Jessica underscores the profound moral complexities encountered in prenatal healthcare, especially concerning fetal abnormalities. It illustrates how Christian principles linking human dignity to the divine image influence moral judgments that favor life preservation, while secular and utilitarian views may prioritize alleviating suffering and maximizing well-being. Recognizing the different moral theories at play helps healthcare providers, families, and individuals navigate these sensitive decisions with cultural and moral sensitivity. Respect for personal beliefs, combined with compassionate counseling and accurate information, paves the way for ethically justifiable choices that honor the dignity of human life in its most vulnerable forms.

References

• Catechism of the Catholic Church. (1994). Vatican Publishing House.
• Beauchamp, T. L., & Childress, J. F. (2019). Principles of Biomedical Ethics (8th ed.). Oxford University Press.
• Dreher, T. M. (2010). The Christian ethics of life and death. Journal of Religious Ethics, 38(1), 71-89.
• Evans, C. (2015). The morality of abortion: A Christian perspective. Cambridge Scholars Publishing.
• Himes, J. (2014). Ethical issues in medical ethics. Routledge.
• Kaczor, C. (2011). The Ethics of Abortion: A Patient-Centered Approach. Routledge.
• Luce, C. (2008). Abortion and the Catholic Church: A review of moral perspectives. Theological Studies, 69(2), 225-246.
• Singer, P. (2011). Practical Ethics (3rd ed.). Cambridge University Press.
• Jones, P. et al. (2013). Ethical perspectives on fetal abnormalities. Journal of Medical Ethics, 39(7), 444-448.
• Smith, J. A. (2012). Religious ethics and healthcare decision-making. Oxford University Press.