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Gilbert Meilaender is a professor of Theology at the Valparaiso University in Indiana. Before teaching there he taught at the University of Virginia (1976-1978) and Oberlin College (1978-1996). His works and teachings focus on Christian Ethics with an emphasis on bioethics.

Professional and Academic History
Graduating is 1968 from Concordia Senior College, Meilaender went on to earn his M.Div. (Master of Divinity) from Concordia Seminary in 1972. From there he went on to earn his Ph.D. from Princeton University in 1976. In terms of professional work he has served on the Editorial Board for the Journal of Religious Ethics, Religious Studies Review, the Annual of the Society of Christian Ethics, and worked on the Editorial Revisal Board of First Things.

Bioethics
While Meilaender teaches on the relationship between Religion and Ethics, he has a particular fascination with the concept of bioethics. Since science and medicine are constantly new methods with which to solve problems and expand horizons, the idea of how Religion can be applied to such concepts is becoming more and more difficult. Meilander tries to take ideas presented by science and apply the values that the teachings of the Church and Bible have provided. It is important to note that Meilander does not want to directly oppose the new practices of science as medicine, as he states that God provided us with the ability to “probe the secrets of nature”. Rather, he states that we must weigh the benefits that might be achieved and encourage this research within certain limits.

Views on Assisted Reproduction
With many different methods of helping women with pregnancy now existing, Meilaender tries to apply Christian ethics and to the various methods and come to a decision as to if they are ethical. In his opinion, it is an issue of procreation versus reproduction. With procreation, there is a biological bond established that is a result of the joining of two peoples in love. It is this love that results in life and it is God’s response to their mutual giving of love. Furthermore, it provides a line of kinship as well as provided identity for both the child and the parents. In contrast, procreation removes the love and makes the child the result of a rational decision. Meilaender opposes the concept of methods such third parties (where either sperm or eggs are provided by another person) not only does the child become a product of wills, but also it could lead to other eugenics temptations. Someone may want to create the “perfect” child, which would ultimately turn childbirth into a process to create a product.

Views on Abortion
On the question of this issue Meilaender begins by stating that God does not value individual achievement over potential and that he provides care for even the weakest and most under developed creatures. Apart from this, through Jesus God redeemed all human life, a redemption that extends from the very beginning of life to the very end. In terms of establishing when life begins, Meilaender chooses when the sperm and egg combine to make a zygote. It is at this point where the genotype is established, which is the beginning of the uniqueness of the individual. In response to the argument that embryos at this stage lack “personhood” (qualities that a person possesses that makes them human), Meilaender states that this argument could not only apply to embryos but also to many newborns and senile elderly, making the argument dangerous.

Views on Refusing Medical Treatment
In beginning his discussion of this topic, Meilaender uses the metaphor of being a good host. It is the job of the host to provide everything his guest needs, and once it is time to go he neither kicks his guest out nor forces them to stay. He uses this metaphor to state that the concept of refusing treatment is a difficult one, but he does try to provide situations in which treatment can be refused. In every case it is important to note the intentions of the patient in refusing treatment. If they refuse treatment with the intent of dying as a result, then the action is suicide and is to be condoned. However, if the patient refuses treatment with the intention of honoring God, even if the patient dies the action is acceptable because death was not the goal. Meilaender also provides two instances where refusing treatment is acceptable. First, it is acceptable to refuse treatment if the procedure is irrelevant relative to the patient’s condition. There are cases in which a patient’s disease has progressed to the point where a particular treatment would not be helpful. In this case, if the patient’s illness has gone so far that nothing could be done to truly reverse the condition, then this treatment would actually go against maximizing care. Secondly, a treatment can be refused if excessive burden is paired with the life saving results. Although these treatments could potentially save a persons life, God gave us the choice to live our lives in a certain way and we are not obligated to take any burdens. If we so choose, we can refuse treatment to avoid these burdens, even if it ultimately results in death.

Partial List of Published Works

 * "Faith And Faithfulness: Basic Themes in Christian Ethics" (1992)
 * "The Limits of Love: Some Theological Explorations" (1992)
 * "Theory and Practice Of Virtue" (1988)
 * "Letters to Ellen" (1996)
 * "Things That Count" (1999)
 * "Working: Its Meaning and Its Limits (The Ethics of Everyday Life)" (2000)
 * "Love Taking Shape: Sermons on the Christian Life" (2002)
 * "The Taste for the Other: The Social and Ethical Thought of C.S. Lewis" (2003)
 * "Bioethics: A Primer For Christians" (2004)
 * "The Way That Leads There: Augustinian Reflections on the Christian Life" (2006)
 * "Freedom of a Christian, The: Grace, Vocation, and the Meaning of Our Humanity" (2006)
 * "Neither Beast Nor God: The Dignity of the Human Person" (2009)