About "Uninformed Conscience" John F. Kavanaugh, S.J. says "If a nation or church forms its people to accept assertions blindly, without supporting evidence, it will form a community not of moral agents but of menaces. They may be sincere, but they will be sincere menaces." [AMERICA, June 21-28, 2010, pg 9] Conscience speaks to the meaning of Eucharist. If we buy in to the Eucharistic Theology of the Cosmic Christ, we must be open to the vital coinage of death. The multiplication of many from one is the miracle of divine/ human hypostasis, the miracle of the largesse of symbiotic life. The amplification of life speaks to the truth that less is more, that unless the seed dies there is no flourishing and amplification of life. Individuality resources multiplicity even as multiplicity resources individuality; spirituality is resurrection-consciousness, the energy of prevision and provision that does not die but transforms and transfers into multiplicity. Resurrection is the consciousness of self-reflective vitality. About Eucharist, right as grain says it best. It is in dying that we live; it is in giving that we receive; that we become one with Other-the personal oneness of Eucharist in the Cosmic Christ. Wisdom is Eucharistic consciousness, the intentional embrace of transformation. In mindfulness we become the "good seed" that greens the greater abundance of life. The greening of life from the dying seed informs the adage "better to give than receive." And so must be our individual relationship with each other and nature. What Self Donation Is is about living the fulfilled, abundant life of informed conscience, not by blind submission to cultural death as imposed by worldview blindness of staticism and centrism. Faith in absolutism is blind; openness to evolution is visionary. Absolutism misinforms conscience and cultures premature death; transformation informs and matures open life.

In The Self-Donation of God, Jack Kilcrease argues that the speech-act of promise is always an act of self-donation. A person who unilaterally promises to another is bound to take a particular series of actions to fulfill that promise. Being that creation is grounded in God's promising speech, the divine-human relationship is fundamentally one of divine self-donation and human receptivity. Sin disrupts this relationship and therefore redemption is constituted by a reassertion of divine promise of salvation in the face of the condemnation of the law (Gen 3:15). As a new and effective word of grace, the promise of a savior begins the process of redemption within which God speaks forth a new narrative of creation. In this new narrative, God gives himself in an even deeper manner to humanity. By donating himself through a promise, first to the protological humanity and then to Israel, he binds himself to them. At the end of this history of self-binding, God in Christ enters into the condemnation of the law, neutralizes it in the cross, and brings about a new creation through his omnipotent word of promise actualized in the resurrection.

Individuals who donate their blood provide a unique and precious gift in an act of human solidarity. In order to donate blood, prospective donors should be in good health and free from any infections that can be transmitted through transfusion. Most blood donors perceive themselves to be healthy, but some are unsuitable to donate blood due to the potential risk of compromising or worsening their own health or the risk of transmission of infections to patients. Blood transfusion services (BTS) have a duty of care towards blood donors as well as to the recipients of transfusion. This duty of care extends to prospective donors who are deferred from donation--whether on a temporary or permanent basis--as well as those who donate blood and are subsequently found to have unusual or abnormal test results. BTS have a responsibility to confirm test results and provide information, counseling and support to enable these individuals to understand and respond to unexpected information about their health or risk status. Counseling is part of the spectrum of care that a BTS should be able to provide to blood donors--including referral to medical practitioners or specialist clinical services. Pre-donation counseling was recognized as one element of the strategy to reduce and, if possible, prevent the donation of blood by individuals who might be at risk for HIV and other TTI including hepatitis B and C viruses as well as to inform the donor of the donation process and testing of blood for HIV. Post-donation counseling was acknowledged to be a necessary element of donor management as an adjunct to informing donors of unusual or abnormal test results. Blood donor counseling by trained specialist staff is now considered to be a key component of the blood system in most countries with a well-developed blood transfusion service. It may be required at a number of stages in the blood donation process or following blood screening and should be available at any point at which the BTS has an interface with donors. In many countries, however, blood donor counseling is not yet available in a structured way. Blood Donor Counselling: Implementation Guidelines has therefore been developed to provide guidance to blood transfusion services that have not yet established donor counseling programs.

The WHO guidelines on assessing donor suitability for blood donation have been developed to assist blood transfusion services in countries that are establishing or strengthening national systems for the selection of blood donors. They are designed for use by policy makers in national blood programmes in ministries of health, national advisory bodies such as national blood commissions or councils, and blood transfusion services.

Rates of organ donation lag far behind the increasing need. At the start of 2006, more than 90,000 people were waiting to receive a solid organ (kidney, liver, lung, pancreas, heart, or intestine). Organ Donation examines a wide range of proposals to increase organ donation, including policies that presume consent for donation as well as the use of financial incentives such as direct payments, coverage of funeral expenses, and charitable contributions. This book urges federal agencies, nonprofit groups, and others to boost opportunities for people to record their decisions to donate, strengthen efforts to educate the public about the benefits of organ donation, and continue to improve donation systems. Organ Donation also supports initiatives to increase donations from people whose deaths are the result of irreversible cardiac failure. This book emphasizes that all members of society have a stake in an adequate supply of organs for patients in need, because each individual is a potential recipient as well as a potential donor.