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Collaborating with several experts from a variety of medical, scientific and theological disciplines, Archbishop Gomez wrote the 68-page booklet of reflections in a question and answer format to help people better understand Catholic doctrines on these topics.
In his introduction, themed, “Why discussion of end of life issues is crucial to creating a ‘culture of life,’” the archbishop began by defining the word culture. “Culture is the way in which men and women in a community mold or shape a particular way of relating to nature, to each other and to God, thus establishing a typical style of human coexistence. Culture includes all the ways in which mankind manifests itself … It is all those things that reflect the soul of a nation … it is ‘man’s dwelling place,’” he said. “Unfortunately, culture may also express the destructive elements in human existence, such as man’s experiences of sin and evil.
Therefore, cultural expressions of sin such as hedonism, consumerism, atheism, etc., will inevitably exist.” Archbishop Gomez told attendees that both Pope John Paul II and Pope Benedict XVI referred to this type of “anti-culture” as the “culture of death” because it manifests itself in ways that lead to the oppression and annihilation of human beings. “When we accompany people in their suffering or their dealing with the reality of death, we need to help them understand that what the world offers us are promises of a false happiness, which brings deeper suffering, loneliness, emptiness, frustration, and end up hurting much more than the original situation,” said the archbishop.
He then referred back to the definition of culture: the expression of mankind itself. A “real culture” should enhance the beauty, the values and the dignity of each human person. “Therefore, in opposition to the ‘culture of death,’ we need to work toward a ‘culture of life,’ which is a cultural expression that defends the dignity of human life in all its forms and thus rescues culture’s most essential element, that is man’s relationship with God,” Archbishop Gomez emphasized. The ‘culture of life’ places itself at the disposal of men and women in order to properly orient them toward their true potential.”
He continued, “One of the primary values of the ‘culture of life’ is respect for life from its beginning at conception until its natural end. It also emphasizes the important conviction that it is the Lord Jesus who reveals the type of perfection God is inviting us to, so that we may have life and have it in abundance. When a culture is capable of protecting and encouraging this vision of mankind through its political, social, economic and legal structures, it can be called a ‘culture of life.’”
Furthermore, the archbishop explained, “Building such a culture not only requires the collaboration of society’s leaders, but it is also a duty and a right of all Christians. A father or mother contributes to the culture of life by educating their children about the value of life as a gift from God; a priest contributes by defending and preaching about the value of life; a young person can help to build the culture of life by announcing the culture of life to his friends and companions without letting himself be overcome by fear.”
In closing, Archbishop Gomez stressed to attendees if they don’t fully understand and embrace life as the great gift that it is, as intrinsically good and valuable, from conception to its natural death, they will not be able to get this message across when faced with someone who asks for help when they have to make decisions about life.
DR. JOHN HAAS
Following the archbishop was Dr. John Haas, president of the National Catholic Bioethics Center, who spoke on “morally obligatory and morally optional means of prolonging life.”
He started by saying, “The task of medicine is to care for, even when it cannot cure. Physicians and their patients must evaluate the use of technology at their disposal. Reflection on the innate dignity of human life in all its dimensions and on the purpose of medical care is indispensable for formulating a true moral judgment.”
In addressing death with dignity, Haas said the human person has an innate, God-given dignity that is seen most clearly in moral actions. He cautioned that there is sometimes a temptation to think that human suffering or ills diminish that dignity; however, he insisted that only actions unworthy of a human person diminish one’s dignity.
“Catholic health care has the responsibility to treat those in need in a way that respects the human dignity and eternal destiny of all,” said Haas.
The producer and host of St. Charles Forum on EWTN said compassionate care must be guided by a love for the person and respect for their and for our own moral worth. As care is provided, one must be cautious not to succumb to the temptation to violate the good of the person in seeking to do what is good for them.
“One of the primary purposes of medicine in caring for the dying is the relief of pain and the suffering caused by it,” Haas said. “Effective management of pain in all its forms is critical in the appropriate care of the dying.”
The former professor of moral theology at the Pontifical College Josephinum in Ohio strongly repudiated euthanasia. “Euthanasia is an action or omission which of itself, or by intention, causes death in order to alleviate suffering. Catholic health care institutions may never condone or participate in euthanasia or assisted suicide in any way,” he said. “Dying patients who request euthanasia should receive loving care, psychological and spiritual support, and appropriate remedies for pain and other symptoms so that they can live with dignity until the time of natural death.”
The adjunct professor at the Pontifical John Paul II Institute for Studies in Marriage and the Family in Washington pointed out that if it is clinically established that there is a possibility of recovery, then treatment is required. However, if treatment is of no benefit to the patient, it may be interrupted while continuing with the care of the patient. “If the patient is in a permanent, irreversible coma, as far as can be foreseen, treatment is not required, but all care should be lavished on him, including feeding,” Haas said.
He explained the differences in use between medical and moral uses of the terms ordinary and extraordinary care. Ordinary care means it is medically established, statistically successful and reasonably available. It is morally obligatory based on the anticipated hope of benefit. Extraordinary medical care is not medically established, statistically successfully or reasonable available. Morally, it is not obligatory based on the anticipated lack of benefit.
“A person has a moral obligation to use ordinary or proportionate means of preserving his or her life,” said the medical ethics expert. “Proportionate means are those that in the patient’s judgment offer a reasonable hope of benefit and do not entail an excessive burden or impose excessive expense on the family or the community.”
According to Haas, a person may forgo extraordinary or disproportionate means of preserving life. “The free and informed judgment made by a competent adult patient concerning the use or withdrawal of life-sustaining procedures should always be respect and normally complied with, unless it is contrary to Catholic moral teaching,” he said.
In discussing Christian suffering and palliative care, the former John Cardinal Krol professor of moral theology at St. Charles Borromeo Seminary in the Archdiocese of Philadelphia said one of the primary purposes of medicine in caring for the dying is the relief of pain and the suffering caused by it, and that effective management of pain in all its forms is critical in the appropriate care of the dying.
“Patients should be kept as free of pain as possible so that they may die comfortably and with dignity. Since a person has the right to prepare for his or her death while fully conscious, he or she should not be deprived of consciousness without a compelling reason,” he offered. “Medicines capable of alleviating or suppressing pain may be given to a dying person, even if this therapy may indirectly shorten the person’s life so long as the intent is not to hasten death.”
Finally, the father and grandfather of nine closed by saying that patients experiencing suffering that cannot be alleviated should be helped to appreciate the Christian understanding of redemptive suffering.
“The dignity of human life flows from creation in the image of God, from redemption by Jesus Christ, and from our common destiny to share a life with God beyond all corruption,” Haas concluded. “Catholic health care has the responsibility to treat those in need in a way that respects the human dignity and eternal destiny of all.”
See the April 13 Today’s Catholic for local panel speakers, including Father John A. Leies, SM, Dr. Robert Buchanan, attorney Ernest Karam and Rosie Perez, RN. |