2. General Principles: God is the Lord of our lives, the Lord over our birth and our death. Man is steward over his life, but this does not include the right to directly attack one’s own life or that of another. Because human life has its origin and destiny in God, every human life is sacred.

3. Human life, however, is not the only human good nor the absolute good. Earthly life is not an end in itself but is meant to prepare for eternal life with God. The dying process is good because it is the passage into eternal life. Human life is social in nature. God calls each person into community with others.

4. Suffering, while evil in itself, can become a source of good: -- If experienced for love and with love through sharing in the suffering of Christ crucified. The one suffering grows more fully conformed to Christ. (Phil 3:10; 1Pt. 2:21) The one suffering grows more closely associated with Christ’s redemptive work on behalf of the Church and humanity. “I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church.” (Col. 1:24)

5. The good of suffering: (cont.) Nature’s way of preparing us for the separation of death. A test of one’s virtue. Sensitizes us to the suffering of others. Serves to manifest the moral greatness of man. Serves for conversion, for the rebuilding of goodness in the one who can recognize the divine mercy in this call to repentance. Helps man to go beyond himself.

6. Releases love, gives birth to works of love towards neighbor, transforms the whole of human civilization into a “civilization of love.” A share in Christ’s passion and a union with the redeeming sacrifice He offered in obedience to the Father’s will. The good of suffering: (cont.)

7. Moral Obligations: Every human being has a moral obligation to conserve human life, but this obligation is not absolute, that is, it does not bind in every circumstance. A person should use the means necessary to preserve his life unless moral impossibility excuses him from doing so.

8. Innocent human life is inviolable. Therefore, we are prohibited from directly killing innocent human life whether by abortion, euthanasia, or suicide. This precept binds in every circumstance.

9. Because the dignity or sacredness of human life is in no sense diminished by the presence of serious illness or debilitation, even terminal illness and intense pain do not justify suicide or euthanasia. However, medicine that is administered to reduce pain is permitted even if it hastens death.

10. Principle of Ordinary / Extraordinary means -- A person is morally obligated to use morally ordinary means to care for his life. He is free to use morally extraordinary means, but he is not obligated to do so.

11. Medically Morally Ordinary Ordinary Scientifically established Statistically successful Reasonably available If it is beneficial and not unreasonably burdensome to the patient.

12. Common elements employed to determine ordinary means: Common use (not experimental or exotic) According to one’s status (financially and psychologically) Not difficult to use

13. Not otherwise unreasonable Hope of benefit

14. Obligation to Maintain Life Means Reasonable Excessive Burden Hope of for Patient or Benefit Others Obligation Ethically Ordinary (Proportionate) Present (and) Absent YES Ethically Extraordinary (Disproportionate) Absent (or) Present NO Present (and) Present NO

15. “Right to Die” -- [morally acceptable] – –The right to die peacefully and naturally with human and Christian dignity. [morally unacceptable] – –The right to procure death either by one’s own hand or by means of someone else.

16. What about nutrition and hydration? Is medically supplied food and water extraordinary care?

17. Food and fluids are always ethically ordinary means, except when they cannot be assimilated by the dying patient and are a direct burden.

18. Key principles: The intrinsic value and personal dignity of every human being do not change, no matter what the concrete circumstances of his life. Nutrition and hydration is normal care that is due all patients out of respect for their human dignity. The omission of nutrition and hydration intended to cause a patient’s death is always morally wrong.

19. Nov., 2009 – U.S. Bishops revise ERD’s Change in wording from “presumption in favor of providing nutrition and hydration to all patients” to “[moral] obligation to provide food and water” Those in a chronic condition or the chance to live chronically with the assistance of artificial nutrition and hydration cannot forego or refuse ANH in a Catholic Health Care Facility.

20. Need for Palliative Care Units: For people who are expected to die Neither lengthens nor shortens their last days, but makes them as rewarding and pain-free as possible Emphasis is on comfort rather than cure

21. Patient has a say in all decisions about treatments Usually cheerful and attractive places

22. “Even in cases involving severe and enduring illness, disability and ‘helplessness,’ society’s focus must be on life, not death, with dignity. By its very nature, every human life, without reference to its condition, has a value that no one rightfully can deny or measure. Recognition of that truth is the cornerstone on which American law is built.” -- Sandra Day O’Connor, Justice, U.S. Supreme Court