How does religion view organ donation and transplantation?

Of course, organ transplantation was not possible when the world's religions first laid down their teachings. But in recent years, the various traditions have evaluated transplantation according to their basic beliefs and values. For both the devout and the non-devout, religious traditions offer the basis for many of our beliefs regarding the afterlife, the sanctity of the body, and the relationship between body and soul. It is from the viewpoint of these beliefs that transplantation is understood by religion. We realize that there is no quick way to answer your question and to do justice to each religion. Also, there is likely to be as much disagreement regarding these issues within each religion as between different religions. With these limitations in mind, we will try to explain how various religions interpret organ donation and transplantation.

Caring for another as if all are brothers, self-donating love, and benevolence towards others were demonstrated in the teachings and actions of Jesus. Christianity has held these values in high regard. These priorities and the fact that most Christians do not recognize any laws against organ transplant likely account for the relative ease with which many Christians donate and receive organs. While Christians hold strong beliefs in an afterlife, most do not believe that resurrection is dependent literally, on the body being whole at the time of death. Although some controversy exists within the church, it is generally held that it is the soul rather than the body that persists into the afterlife. Therefore, it does not matter greatly if at the time of burial, the body has another person's organ, or had donated one or more organs.

On the other hand, belief in bodily resurrection is held strongly by the Islamic faith. Literally, a person's body parts are believed to be held accountable for the actions of that person on the Day of Judgment following death. Further, the sacred writings of this faith emphasize rules against bodily mutilation. Interpretations of these strongly held beliefs have led some Islamic scholars to suggest that organ transplant is inconsistent with their traditional teachings. However, like Christianity, Islam holds a deep respect for the value of life, the nobility of life-saving acts, and a benevolent desire to preserve all life. As a result, a majority of the faithful considers organ transplant permissible if the risk to the donor (in this or the afterlife) is on behalf of another person's life.

Judaism appears quite clear in its acceptance of organ transplant. Jewish law does argue to respect highly, the corpse of a deceased person and to preserve one's own life and health. Taken alone, these judgments would conflict with organ donation from either deceased donors (where the bodily remains are operated upon) or living donors (where their own health is placed in some jeopardy). However, Jewish law is also clear that life is of supreme value. Its preservation and safekeeping overrides virtually all other considerations. That transplantation serves this priority assures its acceptance within this tradition.

The fundamental tenets of Hinduism and Buddhism are strikingly different from the above traditions. It is interesting therefore, to see how these faiths have come to view organ transplant as an acceptable surgical procedure. In these traditions, the divine is considered to be a sacred reality that is all presents, but distinct from worldly existence. The spiritual goal of human life is to place one's self in close proximity with the divine. Meditation and other practices, both spiritual and worldly, are used to attain this goal that may take many lifetimes to accomplish. The essence of human life spans many worldly lifetimes and is not dependent upon the body for sustenance. Therefore, rules against transplantation are not commonly held. Rather, the attitude of the donor and recipient would determine the spiritual nature of the interaction. An attitude of single-minded compassion for the other would offer the donor or recipient the greatest spiritual benefit and shift one closer to the divine. In these traditions, right-minded compassion and donation are held in highest regard.

The complex religions of the Far East differ in the degree to which they have come to terms with transplantation. Shinto, a prevalent religious tradition of Japan, is very much oriented to life, fertility, and growth. The followers of Shinto readily accept transplantation or other procedures that potentially promote good health. Unfortunately, the survival of two of China's major religious traditions, Confucianism and Taoism, are in jeopardy today. Due to repression by political forces, these religions have had their ability to engage in debate restrained. Although there is every reason to expect that the life affirming aspects of these faiths will lead to an acceptance of transplantation, their viewpoints remain open for debate.

Maybe Dr. David Dixon (1992) offers the best overall answer to the question of religion and transplantation in a quote. In his review of the major religious and spiritual viewpoints on transplantation, he concludes that, "It seems as if each religion, in its own way, articulates a sacred reality understood implicitly by all humanity: that life is holy, and that acts of self-giving touch on the divine."

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