Euthanasia, by John Carberry
Euthanasia, mercy killing, and physician-assisted ѕυιcιdє are all terms for what is increasingly
becoming not only common, but legal. Before his death in 2011, Dr. Jack Kevorkian was known
for his support of physician-assisted ѕυιcιdє in the United States. The U. S. Supreme Court ruled
unanimously in Washington v. Glucksberg in 1997 that states may regulate physician-assisted
ѕυιcιdє.1 This has generally been dealt with at the state level, with various states allowing it,
while others have maintained its illegal status. Canada also has dealt recently with the issue.
Quebec was the first province to legalize laws regarding assistance in dying, followed by the
national court outlawing certain bans to assistance in dying, and consequently Canada passed
legislation known as Medical Assistance in Dying (MAiD) in 2016 with some restrictions
requiring reasonably foreseeable death requirements or consideration of a person’s mental status.
Many of these restrictions have been eased through amendments in later years. Other countries
have addressed the issue over the last forty years so that legal euthanasia is now common in
many countries.
While the current culture likes to call this movement progress for greater freedom in our decision
making, perhaps a study regarding the ethical, moral and religious foundations is in order.
Euthanasia is an action or omission that intentionally causes death with the purpose of
eliminating all suffering.2 Causing death can never be considered a form of medical treatment.3
Since human life is the basis of all goods, we are called to preserve it and make it fruitful.4
The Church has consistently held that intentional euthanasia is murder.5 Murder is a violation of
the Fifth Commandment: “You shall not kill” (Ex 20:13, Dt 5:17). “Euthanasia is a grave
violation of the law of God.”6 God will demand an accounting for any taking of life from a
human being (Gn 9:5). The act of euthanasia is an infamy that poisons human society and
supremely dishonors the creator.7 All human life is sacred because it reveals the creative hand of
God.8 The right to live involves the duty to preserve one’s life.9 All human beings have a
fundamental right to life.10
The Church considers ѕυιcιdє a gravely evil choice, as morally objectionable as murder, because
it rejects love of self and renounces the obligation of justice and charity towards one’s neighbor,
the community and society as a whole. ѕυιcιdє rejects God’s absolute sovereignty over life and
death (Wis 16:13, Tob 13:2, Dt 32:39; cf. 2 Kg 5:7; 1 Sam 2:6). Similarly, those who cooperate
with another’s ѕυιcιdє commit an inexcusable injustice.11
Authority derives from God. To be moral, any law must follow right reason, and be consistent
with both natural and moral laws. Accordingly, an unjust law does not have to be followed (Acts
4:19, 5:29).12
Euthanasia should not be used as a simple way to resolve the problem of suffering, or as Saint
John Paul II calls it, the mystery of suffering.13 It is one of many actions in today’s culture
includable in the conspiracy against life,14 rather than advocating the first of the fundamental
rights which is the right to life.15 Euthanasia is counted as one of those symptoms of today’s
“culture of death.”16
One may legitimately discontinue certain medical procedures that are burdensome, dangerous,
extraordinary or disproportionate when they are considered over-zealous treatment. One does
not will to cause death with such cessation of treatment, but one merely stops impeding it.17
Even if death is imminent, ordinary care cannot legitimately be interrupted. The use of
painkillers is acceptable even if it may hasten death since death is not willed as an end or a
means, but tolerated.18 However, providing nutrition and hydration, even if provided by artificial
means (e.g., feeding tubes), is always considered ordinary care that should be provided even to a
person in the vegetative state. Such care always represents a natural means of preserving life,
not a medical act. Failure to do so is considered euthanasia by omission.19
The Church concept of sharing in Christ’s cross or suffering leads to its direct opposition to any
forms of euthanasia. However, forgoing extraordinary or disproportionate means is an
acceptance of the human condition in the face of death, rather than the equivalent of ѕυιcιdє or
euthanasia. “Euthanasia is a grave violation of the law of God.”20 Ending one’s life to shorten
the period of suffering fails to consider the Church’s positive understanding of the mystery of
suffering.21 Man is not the master of life, nor the master of death. He must therefore completely
entrust himself to the pleasure of the Most High (Sir 41:3-4).22 “God alone is the Lord of life
from its beginning until its end.”23 “I kill and I make alive; I wound and I heal; and no one can
deliver from my hand” (Dt 32:39, 1 Sm 2:6, 2 Kgs 5:7).24
The Church has actively tried to confront the mystery of suffering with better solutions.
Certainly, the “Parable of the Good Samaritan” (Lk 10:29-37) shows how we must care for our
brothers and sisters who are suffering. We must also discern the proper bioethics applicable to
various situations.25
John Carberry is the author of Parables: Catholic Apologetics Through Sacred Scripture (2003)
and Sacraments: Signs, Symbols and Significance (2023).
1 Washington v. Glucksberg, 521 U.S. 702 (1997).
2 John Paul II, Evangelium Vitae (Gospel of Life) [Encyclical Letter on the Value and Inviolability of Human Life]
(Vatican City: Libreria Editrice Vaticana, 1995), 65.
3 John Paul II, Evangelium Vitae (Gospel of Life), 89.
4 Congregation for the Doctrine of the Faith (CDF), Declaration on Euthanasia (Vatican City: Libreria Editrice
Vaticana, 1980), I.
5 The Catechism of the Catholic Church (CCC), (Strathfield, Australia: Saint Pauls Publications, 2009), 2324.
6 John Paul II, Evangelium Vitae (Gospel of Life), 65. CCC, 2276-2279, 2280-2283 & 2324-2325.
7 Vatican Council II, Gaudium et Spes (Joy and Hope) [Pastoral Constitution on the Church in the Modern World]
(Boston: Pauline Books and Media, 1965), 27. John Paul II, Evangelium Vitae (Gospel of Life), 3.
8 Mater Et Magistra (Mother and Teacher) [Encyclical Letter on Christianity and Social Progress] (Vatican City:
Libreria Editrice Vaticana, 1961), 194. John Paul II, Evangelium Vitae (Gospel of Life), 81.
9 Pacem In Terris (Peace On Earth) [Encyclical Letter on Establishing Universal Peace In Truth, Justice, Charity, and
Liberty] (Vatican City: Libreria Editrice Vaticana, 1963), 29.
10 John Paul II, Evangelium Vitae (Gospel of Life), 71.
11 John Paul II, Evangelium Vitae (Gospel of Life), 66. CDF, Declaration on Euthanasia, I.
12 John Paul II, Evangelium Vitae (Gospel of Life), 72 & 73.
13 John Paul II, Evangelium Vitae (Gospel of Life), 15.
14 John Paul II, Evangelium Vitae (Gospel of Life), 17.
15 John Paul II, Evangelium Vitae (Gospel of Life), 20.
16 John Paul II, Evangelium Vitae (Gospel of Life), 64.
17 CCC 2278. John Paul II, Evangelium Vitae (Gospel of Life), 65.
18 CCC 2279. John Paul II, Evangelium Vitae (Gospel of Life), 65. CDF, Declaration on Euthanasia, III & IV.
19 John Paul II, Speech to the participants in the International Congress on "Life-Sustaining Treatments and
Vegetative State: Scientific Advances and Ethical Dilemmas" on 3/20/2004, (Vatican City: Dicastery for
Communication, 2004).
20 John Paul II, Evangelium Vitae (Gospel of Life), 65. CCC, 2276-2279, 2280-2283 & 2324-2325. CDF, Declaration
on Euthanasia, II.
21 John Paul II, Evangelium Vitae (Gospel of Life), 15.
22 John Paul II, Evangelium Vitae (Gospel of Life), 46.
23 John Paul II, Evangelium Vitae (Gospel of Life), 53.
24 John Paul II, Evangelium Vitae (Gospel of Life), 64.
25 John Paul II, Evangelium Vitae (Gospel of Life), 27.
Topic: Euthanasia (Read 2041 times)