Archbishop Paglia confirms Church’s opposition to euthanasia, assisted suicide
The President of the Pontifical Academy for Life, Archbishop Vincenzo Paglia, reaffirms the Church’s opposition to euthanasia and assisted suicide, in response to media reports on the “Small Glossary on the End of Life.”
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 promoting collaboration with the political world on end-of-life issues.
Msgr. Vincenzo Paglia, president of the Pontifical Academy for Life, provided these clarifications on some points of the “Small Lexicon on the End of Life”, an 88-page glossary published by the LEV (Vatican Publishing House) on ethical issues related to the debates on the end of life, 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 see as “overtures” from 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 presented a copy of the “Lexicon” to Pope Francis, who received him in audience at the Apostolic Palace.
Q: Archbishop Paglia, you met with the Pope today and presented him with the “Small Glossary on the End of Life”. What did Pope Francis, who has always defended life at all its stages, say about it?
Pope Francis reiterated his appreciation for the work carried out by the Pontifical Academy for Life. Indeed, the issue of the end of life is complex and the Church has had a rich magisterium since Pius XII in 1957 until today.
Life must be defended in its entirety, and not only at particular moments. The right to life must be defended in a particular way, especially for the weakest, to counter the “throwaway culture” that hides behind the demand for self-sufficiency and autonomy of today’s men and women.
Q: Some people claim that this vademecum This represents a change of direction by the Holy See, which authorizes the suspension of food and hydration. Is this true?
I recall that Pius XII had already affirmed in 1956 – as the Lexicon recalls – that it was permissible to suspend ventilation in certain serious conditions. And already in 2007, the Congregation for the Doctrine of the Faith had recognized that such treatments could be legally interrupted (or not started) when they cause “an excessive burden or significant physical discomfort.”
These are two criteria that enter into the definition of disproportionate treatments, which must be suspended. This is an assessment that always requires the involvement of the sick person, as much as possible. The Glossary must be read in its entirety.
Q: Is anything changing regarding euthanasia and assisted suicide? Some media have suggested that the Little Glossary 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 me to say the opposite.
However, the Church also invites us to reflect on how unreasonable obstinacy (therapeutic stubbornness) is not an expression of medicine and care that is truly patient-centered. Death is unfortunately a dimension of life. It is inevitable.
Of course, we should never shorten the length of life, but neither should we persist in hindering its course by all possible means. We are fragile. That is why we must take care of each other.
We must commit ourselves much more than we usually do to accompany people in the last stages of their existence, knowing that for us believers, death is not the last word!
Q: The Glossary speaks of “legislative mediations”. Which ones are considered acceptable?
There are no “acceptable mediations” a priori. On fundamental and sensitive end-of-life issues, it is desirable to achieve the broadest possible common consensus, which respectfully takes into account different religious sensitivities and beliefs. This is the task of politics.
The Church can collaborate for the common good of society. Its role is to form consciences rather than to make laws.
