Euthanasia: A Matter of Death and Life

Euthanasia: A Matter of Life and Death

by Rev. Byron Northwick, Ph.D. & Rev. Edward Fehskens

"And the serpent said to the woman '...you will be like God'." Genesis 3:5

Because of sin, we share with our first parents the desire to be like God. Sin is rebellion against God. This rebellion is most evident when we seek to take God's prerogatives for our own. Abortion, infanticide and euthanasia in our society are evidence of rebellion against God. We, too, are subject to these temptations. We must seek the Lord's guidance and wisdom to do His will as we face the difficult decisions of life and death.

Part I
Who Or What Is Man?

A. Is the human being merely a sophisticated species of animal?

Christians have one assumption but some secular members of the scientific and medical communities have another view.

The following is a quote from a noted bioethicist and animal rights activist:

"If we compare a severely defective human infant with a non-human animal, a dog or a pig, for example, we will often find the non-human to have superior capacities, both actual and potential, for rationality, self consciousness, communication, and anything else that can plausibly be morally significant. Only the fact that the defective infant is a member of the species homo sapiens leads it to be treated differently from the dog or pig. Species membership alone, however, is not morally relevant."

"If we can put aside the obsolete and erroneous notion of the sanctity of human life, we may start to look at human life as it really is: as the quality of life that each human being has or can achieve."

If the above is true, how would we answer the following?
1. How does this ethicist view the origin and value of human life?
2. What criteria would determine who lives or dies, and who would make the decision?
3. Not only has the ethicist "put aside" the "erroneous notion of the sanctity of human life," but he also "put aside" God. What results? Read: Romans 1:18-32.
The National Legal Center for the Medically Dependent and Disabled estimates that the number of cases of euthanasia by starvation and dehydration in the U.S. in 1987 was in the hundreds. The vast majority of these occurred without anyone seeking court authorization.

B. What is the Christian's response? What would our Lord have us do? Read: Luke.10:25

We are held accountable for our lives and the lives of others. Read: Matthew 25:31-46, Genesis 4:8-12, Matthew 5:38-48.

Since we are accountable...

What about the deformed or retarded child whether diagnosed before or after birth? Read: John 9:1-3; Mark 10:13-16.

What of those in chronic pain, with catastrophic diseases, those who are comatose, or permanently disabled? Read: Galatians 6:2; Mark 2:1-12.

What of the mentally ill, those with Alzheimer's disease or who are pleasantly senile? Read: Matthew 15:1-9; Leviticus 19:32; 1 Corinthians 12:21-26.
What is the argument for "quality of life" being used to promote abortion, infanticide, and euthanasia? What is "quality of life?" Who determines the criteria for the "quality of life?" What would they be? Who determines the span of life? (Job 14:5) Who is entrusted with the decisions of death and life? (Psalms. 31:14-15) Who plays God?

Christians know the Lord alone has the power and prerogative to create, sustain and recall life.

We are given the responsibility to protect, conserve and value the life our Lord has entrusted to us.

The 5th commandment: You will not murder.
Luther's explanation: We should fear and love God that we may not hurt or harm our neighbor in his body, but help and befriend him in every bodily need.
The Church and the world have sometimes differing responses to the problems of pain and suffering. Scripture reminds us of mercy, compassion and service to others. How do these Scriptures apply to us in our daily living? Read: James 2:15-17; Hebrews 13:1-3; Isaiah 58:7.

Christians are not immune to pain and suffering. Read: John 16:33. How do we cope? Read: 2 Corinthians 12:9

Suffering points us to the Lord in faith. Read: Psalms 46:1. God can use suffering for our benefit and His glory. Dislike it as we may/do, it can be a school of training in faith for us. Suffering can accomplish God's purposes in those who suffer and those who minister to them.

Each person, no matter how infirm or socially "useless" he or she may appear to be, deserves total acceptance as being created in the image of God (Genesis 1:26) and is not to be murdered (Genesis 9:6) or cursed (James 3:9).

Like the Good Samaritan, we are called to minister to our neighbor in his sickness, injury and pain. However, we have no right to "cure" the patient by killing him.

How can we as individual Christians minister to others? Read: Romans 5:1-5, 8:16-18, 28; Deuteronomy 8:5; Acts 14:22; John 11:1-4; 2 Corinthians 1:3-7; 1 Peter 1:6-9.
In Ecclesiastes 3:2 we read: "there is a time to give birth and a time to die."

This erroneous philosophy is receiving greater acceptance. Ideas have consequences. In a 1985 article in the Wall Street Journal, author Allen Otten recalled how his dog was put to sleep when he was a little boy. He entitled his article "Can't We Put My Mother to Sleep?"

B. Is the human being a unique creation of God with an immortal soul? Read: Genesis 1:26-27; 2:7.

Christians understand that not only is life a gift of God but so is the human intellect. This gift has been, unfortunately, tainted by sin. Thus, the God-given gift of intellect which can create good also has the flip- side of evil.
Modern medical technology can promote healing, alleviate pain and suffering, extend life, and help overcome disability. Technology can also prolong the dying process creating difficult and complex situations where economic, life-style or other concerns bring great pressure to bear on life and death decisions. These decisions can be God- pleasing or sinful.

Part II
How Does Society Respond To Pain And Suffering, Imperfections And Disabilities That May Be A Burden?

A. The world's response is "Euthanasia."

Euthanasia is described as a "happy" or "beautiful" death. In our secular society it has come to mean the intentional ending of a life that is in pain, "inviable" or somehow no longer "meaningful."
Pressure for legalization of euthanasia is building:

"Guilt" Elderly or disabled persons may be made to feel guilty about taking space and using resources which might better benefit another.

"Ease" It's easier to hasten death than deal with the problems of pain and suffering with love and compassion.

"Mercy Killing" The deliberate action of ending a life that is considered too burdensome or meaningless to continue. Most often this is done without consent of the victim.

"Population Control" We can keep the people of the world stronger by weeding out the weak, aged, and defective.

In Holland it is estimated over 7,000 people are victims of euthanasia each year. Some are terminally ill but many are elderly who have expressed no wish to die. Because of widespread use of euthanasia, many elderly Dutch are afraid to enter the hospital lest they not leave it alive.
Groups such as Americans Against Human Suffering seek legalization of euthanasia citing "quality of life" as a justification. The proponents of euthanasia portray the withholding of food and water as "compassionately allowing" a patient to die "with dignity." In reality, the withholding of food and water does not "allow" a patient to die - it kills them. Death by starvation is an undignified, cruel, slow, and painful process.

Euthanasia advocates understand this and it allows them again, in the name of compassion, to seek permission to administer a lethal injection to end the suffering.

American Medical Association Statement, March 15, 1986: "Even if death is not imminent but a patient's coma is beyond doubt irreversible...it is not unethical to discontinue all means of life prolonging treatment...(including) nutrition or hydration."

In Hebrews 9:27 we read: "...it is appointed for men to die once and after this comes judgment." Why must we NOT interfere with the dying process?

We acknowledge the time may come when it is appropriate to "pull the plug." When the outward signs of life are absent and it appears God has called the soul from the body, there is no point in artificially sustaining life signs with ventilators. When there is no hope of recovery, the dying process should be allowed to run its course. Loving care - including food, water and spiritual support - is given to the dying, keeping them as comfortable and pain free as possible. This is death with dignity.

As Christians we share the hope of eternal life with the Lord (John 3:16), the resurrection of the body (John 5:29), reunion with the faithful who have preceded us from this life (1 Thessalonians 4:17), and the joy of having every tear wiped away (Revelation 21:4).

Conclusion

We have all tasted of the forbidden fruit. If we attempt to play God with our lives and with the lives of others, we try to be like God. We covet the power that belongs to God alone. Our calling as Christians is to be instruments of the Lord by not only preserving the life He has created but by witnessing to His great love that others may receive eternal life as well.

As technology becomes more complex, Christians will need to have a better understanding of the Scripture and a deeper prayer relationship with their Lord if they are going to be able to make death and life decisions about their loved ones and themselves. The Lord gives and the Lord takes away. We cannot unduly interfere in this process lest His name be no longer blessed among us.

This Bible study is available in reproducible form as part of Life Studies - Volume One. Click here to go the on-line Life Resource Catalog.