Welcome to answers from an apostolic faith.
In the name of the Father and the Son and the Holy Spirit, One God. Amen.
Today, my beloved, we discuss a highly controversial topic, one that has stirred up much debate. It is one that also challenges human moral to a level that makes many very uncomfortable. Nevertheless, it is one that is worth discussing, because it touches on two extremely important aspects that every human being can relate to: it's speaks to life and death. Today we ask the following question: What is the Church’s stance on euthanasia and physician-assisted suicide? (also known as P.A.S.)
First, it's important for us to make sure that we are defining what we are talking about. So, let's begin with explaining some of the key terms that we will be employing today. Both euthanasia and P.A.S. refers to an intentional act that shortens the life of a patient, and typically, this act involves a physician. Let’s first clarify that physician-assisted suicide is when a physician provides medication that the patient will self-administer and this medication will then end the patient’s life. Therefore, it’s the process of enabling the patient to take their own life.
Now, euthanasia is a little bit different. The medical team, here, will intervene directly and actively to hasten the patient’s death. And here, we, typically, will hear a few different types of euthanasia. For instance, there is something called voluntary and involuntary euthanasia. Voluntary euthanasia is when the patient has given the consent for the physician to intervene and end the patient’s life. Involuntary euthanasia, however, is while patients are not in a state to make decisions themselves, the physician’s medical opinion to end the life will prevail. And in these cases, it is assumed that if the patient had the capacity to agree, they would have adopted the same medical opinion as the physician. Now, our purpose today is not to dissect each of these forms, but rather to discuss the common goal between them all, which is to prematurely end a human life. So, let's dive right in.
First, let us begin by stating that death has been and always will be and seen as a great enemy to humankind. It is for this very reason that St. Paul, in the book of 1 Corinthians, chapter 15, verse 26, speaks of death as the last enemy. However, let’s be clear: although death is an enemy, as Christians, we do not fear death and we never bring it upon ourselves without a divine purpose.
Now, in the case of euthanasia, what people often fear is not death itself, but the process that leads up to death: the pain, the suffering, the estrangement from all that makes life worth living. Therefore, people often will hurry the process of a quick and easy death and somehow consider this to be the more honourable way to end one’s life. We will speak to this point of
honour in just a few minutes. For now, let us focus on this idea of death being something that we fight against, that we do not welcome it, although it is inevitable.
Ironically, the word euthanasia comes from two Greek words. The first prefix is εύ (eú), meaning good and happy, and θάνατος (thánatos) means death; a good death. A good death for the Christian is therefore not one where his or her last decision as a human being created in the image of God will actively accelerate the process of death. Rather, a good death is one where we can say with St. Paul:
'' 7 I have fought the good fight, I have finished the race, I have kept the faith.'' (2 Timothy 4:7)
And this, until the very last breath that God has granted to me. To better understand what death represents to the Christian, let’s read together from the book of Wisdom, chapter 1, verse 12 to 16:
'' 12 Do not invite death by the error of your life, nor bring on destruction by the works of your hands; 13 because God did not make death, and he does not delight in the death of the living. 14 For he created all things that they might exist, and the generative forces of the world are wholesome, and there is no destructive poison in them; and the dominion of Hades is not [here] on earth.'' (Wisdom 1: 12-14) - [Revised Standard Version]
Just a reminder, my beloved, that the book of Wisdom is part of the deuterocanonical books of the Bible and it clearly says: Do not invite death by the error of your life. Now, this passage reveals to us that the purpose of our lives in God is to live. Christ Himself says:
'' 10 ...I have come that [you] may have life, and that [you] may have it more abundantly.'' (John 10:10)
The resurrection hymn that we chant, Hristós anésti, in all the Orthodox churches, it boldly proclaims and says: Christ is risen from the dead, trampling down death by death. Now, although our physical death is inevitable, through the incarnation and the life-giving sacrifice of our Lord, death itself has lost its sting. Physical death, rather than being a gateway to an eternal death, can now become a gateway to eternal glory. Again, my beloved, we do not ever hasten death, as it is totally foreign to what God has created us to be.
It is equally important to note that all life belongs to God. In the prayer of reconciliation written by St. Severus of Antioch, which we pray in the Liturgy of St. Cyril, we call God the Author of life. Now, as He is the author of life, we, as Christians, leave it to Him to will both the beginning and the end of every life. No other being has the right or authority to take on God’s role, even if they erroneously believe that their life belongs to themselves. After all, Scripture testifies that the Lord Himself says, in Ezekiel 18:4:
'' 4 ''Behold, all souls are Mine...'' '' (Ezekiel 18:4)
We spoke previously of how some will argue that a quick and easy death on one’s own terms is more honourable than a death where one is not in control. Now, this, however, is not the mindset of the Church. In fact, to the Christian, what is honourable is life itself. Nothing about death, not even when it's quick and easy, can be considered honourable. What the Christian believer ought to always seek is a life that honours God. And we know that even a person’s suffering can be used by God to bring about repentance and glory.
Take, for instance, the circumstances that surrounded the ailment of St. Paul himself. When he suffered in 2 Corinthians, chapter 12, we read St. Paul and how it is that he entreated the Lord three times to remove his thorn. And what was the Lord’s answer?
'' 9 ...''My grace is sufficient for you, [and] My strength is made perfect in weakness.''...'' (2 Corinthians 12:9)
We are, therefore, called to seek what is truly honourable: God’s strength and His power. Therefore, as Christians, we all say with St. Paul:
''...most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me.'' (2 Corinthians 12:9)
You see, my beloved, the only real death that the Christian dreads is not one in the flesh, but the death of sin, which leads to eternal alienation from God.
Among the mysteries of the Church, the Church liturgically celebrates a sacrament called the Unction of the Sick. In the Coptic rite, there are seven prayers that are prayed that all call upon God’s mercy to first and foremost save us from the effects of sinfulness, and secondly, if it is God’s will, to also grant the healing of our physical illnesses. Let me share with you a passage from the first prayer of the Unction of the Sick. The priest prays the following:
''[Lord] raise up this your servant from the death of sin [and here, he speaks of the person who is ill], and if you bid him or her to rise again, give unto him help and assistance that he may please you in his living all the days of his life. And if you bid his soul [to] be taken, grant that by the hands of angels of light he may have power that will save him from the demons of darkness. Translate him into the paradise of joy, that he may be with all the saints; through your blood which was shed for our salvation, and with which you purchased us; for you are the hope of your servants.'' (Liturgy of the Unction of the Sick, First Prayer)
You notice, here, how it clearly says: save him from the death of sin. Again, my beloved, the Christian ought not fear death or its process. As humans created in God’s image and likeness, we do not inflict upon ourselves death, for it is truly against what God created us to be. The
only true good death for the Christian is one where we spend our last moments in prayer, confession, repentance, reconciliation, and being at peace with God, ourselves and others. This is what is honourable. That is what we ought to hasten to achieve.
Remember, my beloved: Know your faith, live your faith, and teach your faith. And to God be all glory now and forever unto the ages of all ages. Amen.