ONCE MORE: NO TO EUTHANASIA
From a human and Christian perspective, I wish to share with our dear readers, a renewed reflection on euthanasia.
MEANING OF EUTHANASIA
Etymologically, euthanasia means “good or happy death.” From a humanist and Christian perspective, we define euthanasia as “An action or an omission which of itself or by intention causes death, in order that all suffering may in this way be eliminated” (Vatican Congregation for the Doctrine of Faith, Declaration on Euthanasia, 1980; cf. CCC, no. 2277). Euthanasia, includes then a positive act (a lethal injection) or an omission of obligatory treatment (a failure to feed). The writer speaks of euthanasia as direct or procured euthanasia that intends the death of a suffering patient.
A helpful and important distinction of euthanasia refers to the presence or absence of freedom on the part of the suffering patient: voluntary euthanasia, when the competent patient asks for it; involuntary euthanasia, when others choose death for the patient against his will, and non-voluntary euthanasia, when the stand of the patient is not known – the case of children and those mentally disable - and surrogate decision makers or the courts impose it on him or her.
Objectively speaking, voluntary euthanasia (or self-killing) is suicide, while involuntary euthanasia (killing imposed by others on suffering patients) is homicide, a formal (immoral) cooperation in evil.
Often, connected with euthanasia, is physician assisted suicide (PAS), that is, when a physician assists a gravely suffering patient by providing him or her with the instruments needed to eliminate life (terminal sedation with the purpose of ending his/her life).
IN FAVOR OF EUTHANASIA
AND ASSISTED SUICIDE?
Unfortunately, the movement in favor of euthanasia keeps spreading, particularly in countries of the West. On July 1, 226, France approved a law that legalizes euthanasia and assisted suicide for adults with incurable illness and suffering considered “unbearable”. On the other hand, and fortunately, the parliament of the United Kingdom rejected a bill similar to the French law. Euthanasia is also legal in Spain - with in similar conditions.
What are the possible causes of euthanasia? The growing campaign for the legalization of euthanasia worldwide appears to be grounded on individualism (“I choose how to live and how to die”); on hedonism (“suffering is useless”); on relativism (“truth is relative and morality situational”), and utilitarianism (the terminally ill may feel or be considered by others a “useless burden”).
The ethical principle of autonomy is generally used to defend and promote euthanasia and assisted suicide in our world. The recourse to voluntary euthanasia – we are told - is an expression of individual autonomy and a right to a dignified death. Some authors and terminal patients defend the “right to die.”
Fortunately, there is also today a growing movement among believers and many others in favor of life and against the culture of death, including against euthanasia and assisted suicide. We strongly believe in God’s Providence and grace. Who can stop the slippery slope that is devaluing life in our secular world? With many other men and women - promoters of the culture of life -, we try to change the tide: “Yes, together we can!”
AGAINST EUTHANASIA AND ASSISTED SUICIDE
Famous writer Ana Iris speaks of the “precipice” to which the legalization of euthanasia leads. In the Bible, God tells us: “Thou shall not kill” (Ex 20:13; Mt 5:21). As God’s creatures and children, we are custodians or administrators of our life under God, who is the Lord of Life and Death. For religious people, including Christians, human life is sacred, that is, “precious,” “holy,” “worthy of reverence.” The life of every person is sacred because he or he comes from God.
With all due respect, we affirm that euthanasia cannot be considered a dignified death, but intentional killing, which entails a lack of true respect of human dignity and rights. It is against the fundamental right to life of every human being. Every human being has the right to life from the moment of conception to natural death.
As human beings and as Christians, we defend and promote a consistent life-ethic: human life is like a seamless garment that ought to be respected at the beginning (against abortion) and at the end (against homicide, suicide and euthanasia, and the death penalty). Vatican II says that euthanasia is one of the “infamies” of our time, and “a grave violation of God’s law.” St. John Paul II writes: “The right to life means the right to be born and then continue to live until one’s natural end.” Pope Francis krep repeating that that euthanasia and assisted suicide are evil manifestations of a “throw-away culture.”
May we speak of the right to die? As human creatures, we all will die: we are mortal human beings. For each one of us, there is a time to be born, a time to live, and a time to die (cf. Eccl 3:2). There can be no right to die: killing is wrong, whether one does it (suicide), or others do it (homicide, abortion, death penalty), or one does it with the help of others (assisted suicide).
We decry the anti-life campaign which, based on a pragmatic and immoral notion of “QUALITY OF LIFE,” A good number among us appear to view some elderly persons, the handicapped and the vulnerable members of society as useless burdens to a family, a community, a nation: “How could they not feel guilty for still being here, for costing so much, and for being so useless? That is a market mentality that leads to death” (Eric Fuchs). With the legalization of euthanasia, “We enter in a world in which it will be easier to die; I would have preferred a world in which it would be possible to live” (Houellebecq)
Regarding the argument of the autonomy of the patient, we may ask, what kind of autonomy may a deeply suffering person have? As has been said, how may one use his or her autonomy to end with his life – and with his autonomy? In others, the argument of autonomy may ne an expression of paternalism , or even of manipulation of the deeply fragile by those others – be scientists, bioethicists, politicians and/or healthcare re professionals – or at times family members.
The human person, moreover, is not only free but also responsible, that is, he or she is autonomous and relational. She o he is close to others by blood or friendship, by deep love. Every person belongs to a family, a community, a nation, the world. We remember an adult man who wanted to jump from a tenth floor of a condominium. He was using the phone. Someone shouted to him: “Remember you have a lovely daughter.” Love convinced him not to jump. Indeed, “No man is an island”; “solus christianus, nullus christianus (a solitary Christian is not a Christian).
EUTHANASIA AND COMPASSION
Euthanasia is also called “mercy killing.” May helping others commit suicide be merciful? Formal cooperation in suicide cannot be considered an act of genuine but of “misplaced compassion,” or “false mercy.” True compassion is a quality of genuine love - of love of neighbor. “True compassion leads to sharing another’s pain; it does not kill the person whose suffering we cannot bear” (St. John Paul II).
In Physician assisted suicide (PAS), then is immoral .physicians are asked by their profession to promote life and health - they are healers-, to cure when possible, and to care always. The doctors’ (and nurses’ and pharmacists) most radical duty to their patients is “primum non nocere,” that is, first of all, do not harm. Compassion, Pope Francis says,“is the soul of medicine.” When Catholic physicians, or others, are asked to assist in suicide, they ought to reject it, following their right to conscientious objection, which is a universal human right: the right to follow personal conscience and/or the right to religious freedom.
Terminally ill patients may ask: “Please, let me go.” Most often, psychiatrists told me: thee patients feel alone, socially dead, and are asking for tender loving care. Euthanasia – and assisted suicide - is not a moral answer. The greatness of a nation is manifested, above all, in its capacity to accompany, protect and love thse lives that go through major fragility (Pope Leo XIV, Address to Spanish Parliament, June 8, 2026). Once more: no to euthanasia and assisted suicide. Are there other options? There is PALLIATIVE CARE. (To be considered, hopefully, in another column)### (F. Gómez Berlana)