Archbishop Paglia confirms Church’s opposition to euthanasia, assisted suicide
By Salvatore Cernuzio
The Church is absolutely opposed to assisted suicide and euthanasia and defends the right to life of every person, especially the most vulnerable, while fostering collaboration with politics on end-of-life issues.
Archbishop Vincenzo Paglia, President of the Pontifical Academy for Life, offered that clarification on a few points in the "Small Lexicon on the End-of-Life," an 88-page glossary published by the LEV (Vatican Publishing House) regarding ethical issues related to end-of-life debates ranging from euthanasia and assisted suicide to palliative care and cremation.
Published in early July, the pamphlet has recently come under scrutiny after some media outlets highlighted what they saw as "openings" by the Holy See.
In reality, Archbishop Paglia explained to Vatican News in the following interview, these are indications rooted in the last 70 years of papal and Church teaching.
On Thursday morning, the Archbishop delivered a copy of the "Lexicon" to Pope Francis, who received him in audience at the Apostolic Palace.
Q: Archbishop Paglia, today you met with the Pope and presented the “Small Lexicon on the End-of-Life.” What did Pope Francis, who has consistently advocated for the defense of life at all stages, say about it?
Pope Francis reiterated his appreciation for the work being carried out by the Pontifical Academy for Life. Indeed, the end-of-life issue is complex, and the Church has a rich Magisterium from Pius XII in 1957 to today.
Life must be defended throughout its entirety, not just at particular moments. The right to life must be especially defended, particularly for the weak, to counter the “throwaway culture” that hides behind the claim of self-sufficiency and autonomy of today’s men and women.
Q: There are claims that this vademecum represents a shift by the Holy See toward allowing the suspension of nutrition and hydration. Is this true?
I recall that Pius XII in 1956 – as noted in the Lexicon – affirmed the permissibility of suspending ventilation under certain serious conditions. And already in 2007, the Congregation for the Doctrine of the Faith recognized that such treatments could be lawfully discontinued (or not started) when they entail “excessive burden or significant physical discomfort.”
These are two criteria that are part of the definition of disproportionate treatments, which are to be suspended. It is an evaluation that always requires the involvement of the sick person, as much as is possible. The Lexicon should be read in its entirety.
Q: Does anything change regarding euthanasia and assisted suicide? Some media outlets have suggested that the Small Lexicon on the End-of-Life masks a favorable judgment on these issues.
The Church reiterates its absolute opposition to any form of euthanasia and assisted suicide. This is also my conviction, even if some want to make me say otherwise.
However, the Church also invites reflection on how unreasonable obstinacy (therapeutic stubbornness) is not an expression of truly patient-centered medicine and care. Death is unfortunately a dimension of life. It is inevitable.
Certainly, we must never shorten the duration of life, but neither should we stubbornly obstruct its course in every possible way. We are fragile. And this is why we must take care of one another.
We must commit ourselves much more than we normally do to accompany people in the final stages of their existence, knowing that for us believers, death is not the last word!
Q: The Lexicon talks about “legislative mediations.” What are considered acceptable?
There are no "acceptable mediations" a priori. On fundamental and delicate end-of-life issues, it is desirable to achieve the highest possible common consensus, which respectfully considers different sensitivities and religious beliefs. This is the task of politics.
The Church can collaborate for the common good of society. It is the Church's role to form consciences rather than to draft laws.
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