INDIA BIBLE COLLEGE

&SEMINARY
A paper presentation on

Euthanasia
Submitted by: S. Yesupatham Submitted to: Dr.
Shaibu Abraham

Subject : Christian Ethics Class: M. Div-II

Introduction

God created human being in His own image and likeness, it shows he uniqueness of mankind. Since
all are same we don’t have any authority over other human being weather ruling over or taking life. Death is
a defining characteristic of human experience. Yet, while the event of death remains elusively beyond
human control, the process of dying has increasingly been brought into the domain of medicine and life-
extending technologies. The decision to use these technologies is a moral choice, because it involves a
decision about a fundamental human good, the preservation of life. Yet, in some situations, a resort to
technology to stave off death comes at the price of compromising another fundamental human value, the
quality of that life. Decisions about continuing treatment for the dying, or of allowing death to take place by
foregoing or terminating such treatment, or even by Physician- Assisted Suicide or Euthanasia, are thus both
existentially and ethically agonizing.

Euthanasia

The term "euthanasia" was coined (in its currently prominent sense) by historian W. Ε. H. Lecky in
1869. Derived from the Greek for "happy death" or "good death," the term "euthanasia" traditionally
conveyed the idea of keeping terminally ill patients free from pain in their last days 1.

Etymologically, the word is a derivative of two Greek words 'Euthukos' which means 'good cheer',
'courage' or 'cheerful' and 'thanatos' which means 'death'. Euthanasia therefore implies painless termination
of the life of a person who is suffering from an incurable, painful or distressful disease or handicaps2.

Forms of Euthanasia3

1
Atla, Euthanasia: A Biblical Appraisal, J. Kerby Anderson. P.g. 208.
2
Ibrahim Adebayo R, Euthanasia in the Light of Islamic Law and Ethics, Nigeria: SHEBIOTIMO PUBLICATIONS, Issue no
1119-7749, vol 11 sep. 2008. P.g. 8.
3
Op., cit, Kerby 210.
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 Ethical and medical discussions of euthanasia frequently include various forms of treatment or lack
of treatment that fall under the general term "euthanasia." Four categories of euthanasia are frequently
discussed in the medical literature.

1. Voluntary, passive euthanasia. This form of euthanasia assumes that medical personnel, at the patient's
request, will merely allow nature to take its course. In the past, passive euthanasia meant that the physician
did nothing to hasten death but did provide care, comfort, and counsel to dying patients.

2. Voluntary, active euthanasia. This means that the physician, by request, hastens death by taking some
active means (e.g., lethal injection). This raises the controversial issue of whether nonmedical personnel
such as a spouse or friend would be permitted to end the suffering of another.

3. Involuntary, passive euthanasia. This assumes that the patient has not expressed a willingness to die or
cannot do so. The medical personnel do not go to any extraordinary measures to save the patient but they
often withhold food (by removing gastric tubes), antibiotics, or life-support systems (respirator).

4. Involuntary, active euthanasia. This begins to blur into genocide. The physician does something active to
hasten death, regardless of the patient's wishes, for humanitarian reasons, economic considerations, or
genetic justifications.

The arguments for euthanasia:

1 We need it - the compassion argument. Supporters of euthanasia believe that allowing people to ‘die with
dignity’ is kinder than forcing them to continue their lives with suffering.

2 We want it - the autonomy argument. Some believe that every patient has a right to choose when to die.

3 We can control it - the public policy argument. Proponents believe that euthanasia can be safely regulated
by government legislation.

Euthanasia in different religion’s ethics

 Christianity4

From a Christian perspective, three principles for end of life care seem evident:

Principle #1: Human life is sacred

Psalm 8 is David’s lofty hymn of praise to the Creator God: “You (God) have made him (man) a little lower
than God, And You crown him with glory and majesty.” This wonderful valuing of man is expressed in
creation as the “image of God,” described in Genesis 1:26-28. Man resembles God, yet not in any physical
or visible characteristics. Though there has been considerable historical debate over the meaning of this
concept, it is clear that this is some quality or aspect whereby created man is like God. This makes man
distinct from animals, for the Bible declares that only man is made in God’s image. A thorough discussion
of the image of God is beyond the bounds of this discussion. There is, however, a great danger in attempts to
derive a list of characteristics that define the image of God. This may open up a real temptation to declare
some human beings “non-persons” when they cannot fulfill all the elements of such a list. On the contrary,
the image of God in man must surely be an intrinsic feature, wrapped up in the very essence of what makes
him a person, and not separable from his humanness. Therefore, there is no such thing as a “loss of
meaningful personhood,” or a “loss of human dignity.” No matter how much they suffer, human persons
4
McQuilkin, Robertson. An introduction to Biblical ethics, Second edition, secunderabad: om books, 1989.
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have an inherent worth and dignity conferred by God. Christian caregivers must always be mindful of this
dignity, and act accordingly.

Principle #2: God is sovereign over life and death

Death is the curse (Genesis 3:17-19) brought about by Adam’s sin. Therefore, it is never to be welcomed; it
will always be the ultimate enemy. Christians should never intend death, for God is sovereign over such
matters (Deut. 32:39). On the other hand, Christian physicians and their patients may accept death, bowing
to God’s sovereignty, with peace and the joyous hope that good will come out of it. After all, death is a
conquered enemy (1 Cor. 15:50-58). What about those patients who do not know the hope of Christ? This is
a wonderful opportunity for ministry. AIDS patient or terminal cancer victim to the Savior. Though it cannot
be the only goal of compassionate care of the dying, Christian physicians can share their joyous hope with
others. As already shown, patient autonomy, both in accepting suffering and in choosing one’s own moment
of death must yield to God’s sovereignty. In 1 Cor. 6:19-20 Paul states that a person’s body belongs to God,
for he was “bought at a price.” On this principle, patients must recognize that God is in control. This does
not deny, however, that feelings of “losing control” cause many problems for the dying patient, often
contributing to psychological depression. As much as possible, care givers should help patients to make their
own choices, even in the smaller day-to-day issues. This will help them to feel a little more “in control.”

Principle #3: No patient is beyond Christ’s compassion

Robert Orr has said: “No treatment is mandatory except two: comfort and company” (2001). In this, Dr. Orr
has rightly emphasized two great shortcomings of modern technological medicine. The first is a failure to
adequately manage suffering. Competent palliative care requires a well-integrated approach to supporting
the patient. This means adequate use of analgesics (pain killer), including narcotics as needed, for clearly
addiction is not a concern. Adequate doses must be used to control pain, even if an unintended side effect is
to speed up the dying process, as discussed earlier on the principle of double effect. The modern hospice
movement recognizes such an enlightened view, and has helped to promote the concept of a “good death.”
Unfortunately this is still the exception rather than the rule.

The second great failure of modern medicine is abandonment. As ventilators, intravenous lines, feeding
tubes, and monitors multiply, the actual patient seems somehow lost amidst all the technology. Caregivers
can be so busy managing the devices of life support that they fail to even greet the patient as they walk in the
room. This should not be. Emotionally, dealing with death is difficult for both caregivers and families alike,
and a tendency to distance oneself from a loved one is understandable. Many may think, “I don’t know what
to say.” But it is not always necessary to say something; mere presence can comfort. In the book of Job,
commentators criticize Job’s counselors for their lack of insight, but they did some things right. For
example, when they first arrived, they silently joined him in his suffering: “Then they sat down on the
ground with him for seven days and seven nights with no one speaking a word to him, for they saw that his
pain was very great” (2:13). In the same way, caregivers must be present with patients and loved ones. A
simple hug or the holding of a hand is not a departure from professionalism, and such actions may be more
valuable than words. The shedding of a tear may be priceless.

 Islam
An Islamic Ethical Perspective Islamic jurisprudence, based on a convincing interpretation of the holy
Koran, does not recognize a person’s right to die voluntarily. The Islamic arguments against euthanasia can
be summarized in two main reasons:

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(1)-Life is sacred and euthanasia and suicide are not included among the reasons allowed for killing in
Islam. And (2)-Allah decides how long each of us will live and two verses support this reason. According to
Islamic teachings, life is a divine trust and can’t be terminated by any form of active or passive voluntary
intervention.
All the Islamic scholars regard active euthanasia as forbidden (Hiram) and there is no difference
between Sunni and Shiite schools. The moment of death, ajal, is under the control of Allah and the human
has no say in this matter; the human cannot and should not attempt to hasten or delay the ajal. The
prohibition on life applies equally well whether for self, suicide, or others, homicide or genocide.
The concepts of autonomy, freedom and individual choice does not apply here for these two reasons:
A. life does not belong to the human; and
B. taking life will cause harm to the family and society in general.
If a patient is medically presumed dead through what is known as brain death, switching off the life support
may be permissible, with due consultation and care, especially when it is clear that the life support machine
becomes of no use for the already-dead patient or in the case of organ and tissue donation for saving another
persons’ life which is a routine practice in Iran and some other Muslim countries. Regarding end-stage
demented patients, they should be considered as completely human being and according to Islamic
teachings; their life is scared and should not be taken5.

 Buddhism

Japan has long been more aware of and sensitive to the dying process than modern Western cultures·
Moreover, Japan already has its own good philosophical and experiential background to deal effectively
with "new" issues of bioethics, such as euthanasia. Japanese Buddhists have long recognized what
Westerners are only recently rediscovering: that the manner of dying at the moment of death is very
important. This fundamental premise probably predates Buddhism itself, but is very explicit in the teachings
of the Buddha.

Buddhists placed high importance on holding the proper thoughts at the moment of death. Many
examples of this idea can be found in two works of the Theravada canon, the "Stories of the Departed".
Indeed, in many sutras, monks visit laymen on their death-beds to ensure that their dying thoughts are
wholesome, and the Buddha recommends that lay-followers similarly encourage each other on such
occasions.

Buddhism sees death as not the end of life, but simply a transition, wherefore suicide is no escape
from anything. Thus, in the early sangha, (community of followers for the Buddha) suicide was in principle
condemned as an inappropriate action. But the early Buddhist texts include many cases of suicide which the
Buddha himself accepted or condoned.

Consider a case where the pain is extreme and only very strong drugs will stop the pain. Here there
may be a choice between: (a) no treatment at all, (b) "pain-killing" which only blurs or confuses the mind of
the patient, and (c) treatment which hastens the end while keeping the mind clear. In such a situation, the
Buddhist would first prefer the most natural way of (a) no treatment at all. But if his mind were unable to
focus or be at peace because of the great pain, the Buddhist would choose (c) over (b), because clarity of
consciousness at the moment of death is so important in Buddhism6.

 Hinduism

5
SPECIAL ,European Scientific Journal June 2014, edition vol.2 ISSN: 1857 – 7881
6
Atla, BECKER, Carl B. Buddhist ethics for the new century: suicide and Euthanasia. 162.
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 Karma is the net consequence of good and bad deeds in a person’s life, which then determines the
nature of the next life. Ongoing accumulation of bad karma prevents moksa, or liberation from the cycle of
rebirth, which is the ultimate goal of Hinduism. Ahimsa is a fundamental principle. Hindu dharma
proclaims, “Ahimsa Paramo Dharma” or, Ahimsa is the highest form of dharma (virtue). Ahimsa means
non-violence, non-injury or non-killing. In all the Hindu paths, and especially, Jain and Buddhist, Ahimsa is
a paramount virtue. Concept of ahimsa extends to all living beings, and therefore, protection of
environment, natural habitats and vegetarianism are natural derivatives of the concept. We must not be
indifferent to the sufferings of others. One must consider all living beings in the image of one’s own self and
thus not commit acts of violence in thought, word or deed against other living creatures. Thus, the practice
of euthanasia will breach the teachings of ahimsa.

The central belief of Hinduism is in Sanatana Dharma or Eternal religion. According to Hindu
philosophy, dharma is essential for accomplishing material and spiritual goals and for the growth of the
individual and society. Dharma here means both law and religion. It is the guiding principle of life. The
Hindus live their lives according to their dharma- their moral duties and responsibilities. Dharma requires
Hindu to take care of the older member of their community or family.

Theological and ethical reflections and euthanasia

God Created in the image of God One way to answer our question involves the scriptural description
of humanity as created "in God's image." Genesis says that "God created man in his own image, in the image
of God he created him; male and female he created them" (Genesis 1:27). What does it mean to be in God's
"image"?

Most theologians would focus on humanity's uniqueness. What is it which separates us from other life?
Such characteristics make us uniquely "the image of God." Four biblical statements answer the question:

• We are created in God's image to "rule over" his creation (Genesis 1:28).

• The Lord warns us, "Whoever sheds the blood of man, by man shall his blood be shed, for in the image of
God has God made man" (Genesis 9:6).

• Paul instructs a man not to "cover his head" in worship, "since he is the image and glory of God; but the
woman is the glory of man" (1 Corinthians 11:7).

• James criticizes the fact that "with the tongue we praise our Lord and Father, and with it we curse men,
who have been made in God's likeness" (James 3:9).

From these specific biblical references to the "image" or "likeness" of God, we can suggest that a
person retains this "image" when he or she is able to relate to the rest of God's creation as his representative
on earth. We are to "rule" or govern creation, represent God to others, and value each other. In this sense
we may be created not so much "in" the image of God but "as" his image on earth.

By this reasoning, we lose the "image of God," that which makes us uniquely human and valuable,
when we lose the ability or potential to relate to ourselves, our environment, other humans, and God. A
baby in the womb and a comatose patient are each a person, in that they retain the potential for such
interaction. But a PVS individual is not.

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 Dualistic and holistic views, How does this distinction relate to the body? Some believe that the
"soul" can depart the body before its physical death. This is typically considered the "dualistic" view,
separating the physical and the spiritual.

Jesus cried from the cross, "Father, into your hands I commit my spirit" (Luke 23:46). Stephen
prayed before his physical death, "Lord Jesus, receive my spirit" (Acts 7:59). Some interpreters use these
statements to separate the soul or "image of God" from the body. In the belief that a PVS ("persistent
vegetative state") patient does not and cannot exhibit the image of God, it is then concluded that the person's
"soul" has left the body. Any physical support for the body, even food and water, is thus unnecessary.

Others adopt a holistic understanding of the biblical view of humans. While Greek thought separated
body, soul, and spirit, Hebrew theology did not. It is not so much that we "have" a body, soul, and spirit
which can be identified as separate entities. Rather, we "are" body, soul, and spirit. These words are
different dimensions of the one person (1 Thessalonians 5:23).

The Lord Jesus raised Lazarus from the grave after he had been dead four days (John 11:38-44). He
does not require medical life support to heal. And if it is his will that the patient not survive physically, no
medical means can defeat his purpose7.

Christian action in carrying for at risk people

Among many ethical problems the bio-medical revolution is forcing upon us as Christians today is
the question of euthanasia. While the peak of the issue has certainly not yet been reached, a crescendo is
definitely building. Christians must carefully, prayerfully, and thoroughly think through their position on
this matter. There is always a danger that the Church will formulate rather early a stance on an ethical issue
and then allow that stance to become an unexamined tradition8.

The death of one member makes its impact upon the entire Body of believers, just as the sin
of one member infects them all. How, then, can the Church respond appropriately to the reality of death,
especially as it tempts a dying patient or their loved ones to request euthanasia? The answer, it seems, lies
precisely in the notion of "accompaniment." I may not be able to contribute to the patient's physical care, but
I can assure presence: a presence of affection, compassion, and love. In cases where the patient is comatose,
it is important to remember that the last faculty to disappear is usually that of hearing. As Christians, we
often find ourselves at the bedside of terminally ill, comatose patients. What we do, however, any member
of the Church can do: take the person's hand, read psalms, speak quietly of God's infinite love and
compassion, and above all, pray. Pray aloud or in silence9.

Alternative to the progression of euthanasia

Palliative care, which avoids the pitfall of such hubris and strives to accompany the terminally ill patient
with compassion, provides the best possible alternative to euthanasia. It is now widely recognized that the
vast majority of requests for euthanasia, including Physician-Assisted Suicide, come from patients who fear
the dying process, who dread the prospect of intractable pain or of losing their dignity, their sense of self-
worth, as they become increasingly dependent on others for their most basic bodily needs. As it has
developed in Western Europe over the past several years, the palliative-care movement has concentrated in
very effective ways on the problem of pain management.

7
Atla, Jim Denison, Euthanasia and the Word of God.
8
Millard J. Erickson and Ines E. Bowers, euthanasia and Christian ethics.15.
9
Atla, John Breck , Alternative to euthanasia, St Vladimirs Theological Quarterly, 2008.
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 It is essential that the medical community, there as well as in the United States, continue its research
and development in this area, to provide appropriate treatment of physical pain and to respond effectively to
cases of depression. Terminal or palliative sedation constitutes an important aspect of such treatment. In the
United States today there is concern among many medical specialists that sedation can mean euthanasia in
disguise, that all too easily the sedated patient can be eased into a coma and left to die. It seems,
nevertheless, that this is a groundless fear, provided the medical team is acting with professional integrity
and responsibility. As a rule of thumb, we can say that the objective of end-of-life therapy is to maintain a
maximum of consciousness with a minimum of pain. Where unbearable pain and suffering cannot be
relieved, however, sedating medications in tightly controlled dosages might offer the best solution,
guaranteeing for the patient an end to earthly existence that is truly "painless, blameless and peaceful." We
may not always be able to cure, but we can and must always care. Such care is given by the medical team,
but it is required as well of others within the Church, the Body of Christ.

Emphasis on care: Earlier majority of them died before they reached the hospital but now it is converse.
Now sciences had advanced to the extent, life can be prolonged but not to that extent of bringing back the
dead one. This phenomenon has raised a complex situation. Earlier diseases outcome was discussed in terms
of ‘CURE’ but in the contemporary world of diseases such as cancer, Aids, diabetes, hypertension and
mental illness are debated in terms best ‘CARE’, since cure is distant. The principle is to add life to years
rather than years to life with a good quality palliative care. The intention is to provide care when cure is not
possible by low cost methods. The expectation of society is, ‘cure’ from the health professionals, but the role
of medical professionals is to provide ‘care’. Hence, euthanasia for no cure illness does not have a logical
argument. Whenever, there is no cure, the society and medical professionals become frustrated and the
fellow citizen take extreme measures such as suicide, euthanasia or substance use. In such situations,
palliative and rehabilitative care comes to the rescue of the patient and the family. At times, doctors do
suggest to the family members to have the patient discharged from the hospital wait for death to come, if the
family or patient so desires. Various reasons are quoted for such decisions, such as poverty, non-availability
of bed, futile intervention, resources can be utilized for other patients where cure is possible and
unfortunately majority of our patient’s family do accordingly.10

Euthanasia biblical response

Apart from the reference to the apparent ending of King Saul’s life at his own request by an
Amalekite soldier in 2 Samuel 1, the Bible does not mention euthanasia specifically. However, it is clear that
the Christian understanding of the value of human life leads away from euthanasia. We are made in the
image of God and so human life is uniquely precious (Genesis 1:26,27). Human life is also God’s gift to us;
we are not the owners but rather the stewards of it. The Bible also emphasizes the ‘preciousness’ and
‘sanctity’ of human life, and there are strong restrictions on the taking of life.

Evaluation

 During the past four decades, the Netherlands played a leading role in the debate about euthanasia
and assisted suicide. Despite the claim that other countries would soon follow the Dutch legalization
of euthanasia, only Belgium and the American state of Oregon did.
 Euthanasia also cuts short the opportunity for a non-Christian to accept the Lord's offer of salvation.
Death cuts him off permanently from fellowship with God. If we believe that there is both a personal
heaven and a personal hell beyond this life, then perhaps euthanasia is not mercy-killing at all. It is
sending a person from a bad condition to a worse one. As a secular thinker who does not hold this
10
Euthanasia: Right to life vs right to die, Indian J Med Res 136, December 2012, pp 899-902
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 belief, philosopher Antony Flew nevertheless notes the persuasiveness of such an argument for those
who do.
 Commercialization of health care: Passive euthanasia occurs in majority of the hospitals across the
county, where poor patients and their family members refuse or withdraw treatment because of the
huge cost involved in keeping them alive. If euthanasia is legalized, then commercial health sector
will serve death sentence to many disabled and elderly citizens of India for meager amount of
money. This has been highlighted in the Supreme Court Judgment. Research has revealed that many
terminally ill patients requesting euthanasia have major depression, and that the desire for death in
terminal patients is correlated with the depression. In Indian setting also, strong desire for death was
reported by 3 of the 191 advanced cancer patients, and these had severe depression. They need
palliative and rehabilitative care. They want to be looked after by enthusiastic, compassionate and
humanistic team of health professionals and the complete expenses need to be borne by the State so
that ‘Right to life’ becomes a reality and succeeds before ‘Right to death with dignity’. Palliative
care actually provides death with dignity and a death considered good by the patient and the care
givers11.

Bibliography
Atla, Euthanasia: A Biblical Appraisal, J. Kerby Anderson.

Ibrahim Adebayo R, Euthanasia in the Light of Islamic Law and Ethics, Nigeria: SHEBIOTIMO
PUBLICATIONS, Issue no 1119-7749, vol 11 sep. 2008.

Chackackal, saju. Euthanasia, Bangalore: dharmaram publications, 2000.

McQuilkin, Robertson. An introduction to Biblical ethics, Second edition, secunderabad: om books, 1989.

Atla, Judaism and Euthanasia, Dan Cohn-Sherbok.

SPECIAL ,European Scientific Journal June 2014, edition vol.2 ISSN: 1857 – 7881.

Atla, BECKER, Carl B. Buddhist ethics for the new century: suicide and Euthanasia.

Nimbalkar, Namita. Euthanasia: The Hindu Perspective, National Seminar on BIO ETHICS - 24 th & 25th
Jan 2007, Joshi-Bedekar College, Thane.

Atla, Jim Denison, Euthanasia and the Word of God.

Theo A. Boer, recurring themes in the debate about euthanasia and assisted suicide.

Millard J. Erickson and Ines E. Bowers, euthanasia and Christian ethics.

Atla, John Breck , Alternative to euthanasia, St Vladimirs Theological Quarterly, 2008.

11
Ibit., 899-902.
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Euthanasia: Right to life vs right to die, Indian J Med Res 136, December 2012, pp 899-902

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