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Group 1: The Little Einsteins ​
Morgan White​​
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ENGL 147
10 November 2025
Debate Prep
Good morning, and thank you for having us here today. We’re here to represent the Catholic
Church in the strong protest of embryonic genetic manipulation. The world of scientific
advancement is quite cutthroat. We understand the constant push to drive advancement through
the world. God built us in his image as naturally curious and intelligent individuals, so of course
our urge is to learn and engineer the world around us as much as possible. In addition, as the
Vatican has stated, restoring “the normal genetic configuration of the patient or to counter
damage caused by genetic anomalies” is permissible so long as the patient is “exposed to risks to
his health or physical integrity which are excessive.” However, as a species we must step
forward to define the limits of mankind's instinct to trespass on God’s grand vision. Genetic
editing, especially on unborn humans, is inherently unethical and goes against the word of God,
and any attempt to do so would be an enormous overstep upon the rights God granted us as
human beings.
Our position is grounded in these primary arguments:
1.​ Dignity as Designed by God: We believe that all humans are born with an inherent
dignity given to them by God. As the Vatican has stated in a publication called the
Donum Vitae: “To use human embryos or fetuses as the object or instrument of
experimentation constitutes a crime against their dignity as human beings having a right
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to the same respect that is due to the child already born and to every human person.” If
we decide to edit our children according to our own preferences rather than how the child
was designed, we say that a life’s value comes from its “quality” rather than that inherent
dignity. It is stated in Catholicus that, “ If human life becomes a “product” that can be
designed and modified, there is a risk of losing the sense of each person’s intrinsic dignity
(Catholicus)” and “before I formed you in the womb I knew you, before you were born I
set you apart (Jeremiah 1:5).”
2.​ Embryo Manipulation and Destruction: We believe that life begins at conception, thus,
manipulating embryos goes against this belief. All embryos experimented on are either
disposed of or are unable to be carried to term due to their gene editing, killing a human
life and going against the word of God. A study conducted in the UK in 2020 resulted in
the accidental destruction of multiple lives due to incorrect gene edits that would have
resulted in major birth defects on once-healthy embryos. According to Joseph Meaney, a
Catholic geneticist, “there's a universal consensus that this should not be done.” The
Church firmly stands against the destruction of any human lives, for science or not.
3.​ Playing God: We believe that stepping in to save a human life through gene editing may
be permitted, however, once humans begin to manipulate babies as they see fit, they take
on the role that only God should play. As stated in Catholicus, “The Church warns of the
dangers of playing god. Manipulating genetics to design “made to order babies,” altering
physical or intellectual traits, or even modifying human essence poses a serious moral
risk (Catholicus ).” We are firmly against anyone pretending to be God or playing the role
of God in any way.
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4.​ Eugenics: We believe that all children born are designed that way by God. If we only let
those we deem “worthy” or of the right “quality” be born, we support a new form of
eugenics that could be extremely dangerous to our future as humankind. As Samantha
Stephenson, writer for the Catholic Review asserts, this new form of genetic
manipulation could eliminate any new children born with disabilities, taking away the
attention and care needed to support those currently born with disabilities. In addition,
Stephenson argues that the only people who would be able to receive such treatment are
likely the upper class who already have access to thorough medical treatments. This
could cause a new structure of society in which the rich are able to live without fear of
disease or disability while the poor are still left unable to afford care. This goes firmly
against the word of God, which uplifts the poor and states that all humans are equal under
the eyes of the Lord.
As the Catholic Church we acknowledge that research aimed at curing diseases and lowering
human suffering is welcome for the purpose of scientific advancement. However, when embryos
are being edited and destroyed, it is not morally acceptable to watch without taking action. We
should prioritize the dignity and unique value of humans and fight against gene editing. We are
ready to support other stakeholders groups to ensure a clear point in what we value to benefit the
future lives of people who may be genetically modified.
Q&A:
Questions for genetic researchers:
-​ What will prove that the technology to do such editing is considered “safe”? The
price of failure is significantly higher for this kind of treatment than any other, as it
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can lead to unpredictable genetic mutation that is passed down from generation to
generation, and can even invent new diseases. How do you ensure that human lives
are not put at stake for experimentation?
-​ How is the long-term safety of edits on future generations tested? The editing may be
safe at the moment, but what effects are going to trail along those who are edited?
Questions for parents with a history of genetic defects:
-​ How has the genetic defects in their life affected their day to day living, and why
don’t we invest into having the proper care for defective children rather than
erasing the disability?
-​ Would there be pressure as parents with genetic defects to use gene editing due to
researchers and doctors pushing on the concept.
Rebuttal: My opponent argues that as researchers they view embryo editing as a preventive tool
and Jeniffer Doudna a biochemist at UC Berkeley states, “If this approach proves safe, it could
shift inherited diseases from chronic management to prevention, a fundamental change in how
medicine addresses genetic conditions (Ledford).” We agree with the opposition on the basis that
both of us are attempting to take care of the future generations of humans with preventative care.
However, editing the genes of future generations is like playing god which goes against his word.
Additionally, the technology to do such editing isn't fully safe so it is bringing unnecessary risks
into the future of unborn children. Even once the technology is “safe” enough to do such editing,
is it truly worth the work to risk going along with the procedures? Those risks are unethical and
therefore the reason why the public should not allow for gene editing to become legal.
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Conclusion:
We as the Catholic Church stand firmly against embryonic genetic editing. We agree with all
parties here that human lives are extremely valuable. Though editing the genes of willing
participants for the purpose of curing ailments is permissible in the eyes of God, reckless
experimentation on embryos is not. Genetic manipulation inherently questions the dignity of
human life, destroys human lives in the experimentation process, takes humans to a level far too
close to God, and encourages eugenics. [PUT RESPONSE TO THEIR QUESTIONS HERE]
Should genetic researchers continue to use their modifications for the benefit of humanity, we
have no qualms. However, if they attempt to continue to play God with a disregard for the lives
they experiment on, the Church will step in to ensure further modifications do not occur.
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Notes from Debate:
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Works Cited
Catholic News Agency. “Catholic Bioethicist Warns against Gene-Editing Experiments.”
Catholic News Agency, 27 June 2020,
www.catholicnewsagency.com/news/44994/catholic-bioethicist. Accessed 29 Oct. 2025.
Catholicus. “Genetic Manipulation: Scientific Progress or a Threat to Human Essence?”
Catholicus.eu English, 7 Feb. 2025,
catholicus.eu/en/genetic-manipulation-scientific-progress-or-a-threat-to-human-essence/.
Ledford, Heidi. “‘Biotech Barbie’ Says the Time Has Come to Consider CRISPR Babies. Do
Scientists Agree?” Nature, Springer Science and Business Media LLC, Nov. 2025,
https://doi.org/10.1038/d41586-025-03554-y. Accessed 5 Nov. 2025.
Levada, William. “Instruction Dignitas Personae on Certain Bioethical Questions, Congregation
for the Doctrine of the Faith.” Www.vatican.va, 8 Sept. 2008,
www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20081
208_dignitas-personae_en.html.
Pacholczyk, Tadeusz. “Making Sense of Bioethics: Column 107: Editing Our Own Genes?” The
National Catholic Bioethics Center,
www.ncbcenter.org/making-sense-of-bioethics-cms/column-107-editing-our-own-genes.
Stephenson, Samantha. “What Catholics Need to Know about Designer Babies and Genetic
Editing - Catholic Review.” Catholic Review, Oct. 2024,
catholicreview.org/what-catholics-need-to-know-about-designer-babies-and-genetic-editi
ng/.
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