By Bishop Anthony Fisher (auth.), Christopher Tollefsen (eds.)
Pope John Paul II stunned a lot of the clinical international in 2004 along with his strongly worded assertion insisting that sufferers in a power vegetative kingdom might be supplied with foodstuff and hydration. whereas many Catholic bioethicists defended the Pope’s declare that the lifetime of all people, even these in a power vegetative nation or a coma, was once worthy conserving, others argued that the Pope’s place marked a shift from the conventional Catholic instructing at the withdrawal of scientific therapy on the finish of lifestyles. the controversy between Catholic bioethicists over the Pope’s assertion in basic terms grew extra severe through the controversy surrounding Terry Schiavo’s dying in 2005, as bioethicists on each side of the talk argued concerning the legitimacy of removal her feeding tubes. This number of essays by means of the most widespread Catholic bioethicists addresses the Pope’s statements, the ethical matters surrounding synthetic feeding and hydration, the refusal of remedy, and the ethics of take care of these on the finish of life.
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Additional info for Artificial Nutrition and Hydration: The New Catholic Debate
In L. ), The Dependent Elderly: Autonomy, Justice and Quality of Care. Cambridge: Cambridge University Press, 28–46. Castle, A. (1994). Quotes and Anecdotes. Mystic CT: Twenty-Third Publications. Catholic Health Australia. (2001). Code of Ethical Standards for Catholic Health and Aged Care Services in Australia, Red Hill: Australia. Dworkin, R. (1993). Life’s Dominion: An Argument about Abortion, Euthanasia, and Individual Freedom, New York: Knopf. Fergusson, A. (1993). Should tube-feeding be withdrawn in PVS?
They picked me up and brought me here. So she followed me here and when she comes to see me every day, I know that it is because of her love that I can still go on living” (Castle, 1994). 2 might apply here. All too often ‘sanctity of life’ is contrasted with ‘quality of life’, as if Christians want longer, low-grade lives and seculars want better if shorter lives. Neither is true of course: most people, religious or not, want long, good-quality lives for themselves and those they care about. Where quality-of-life talk does mark a real difference is where some argue that those below a certain quality-of-life threshold do not command the 1 Why do Unresponsive Patients Still Matter?
It was not just that Jesus hungered and thirsted like any human being and so ate and drank (Mt 4:2 par; Mk 2:23 par; 11:12; Jn 4:6f; 19:28). 30 In the context of our present discussions, this is especially poignant. Such a charge could not hope to stick unless Jesus was in fact an enthusiast for food and drink—and so it seems he was. The Gospels record many feeding stories involving Jesus: Jesus’ relatives, especially his good Jewish mother, seek to ensure that his ministry does not get in the way of his having proper meals; Peter’s motherin-law, cured of fever, gets up immediately to serve supper; having raised Jarius’ daughter, Jesus’ first direction was to give her food; and his dear friends Martha and Mary squabble over serving the dinner (Mt 8:14f par; Mk 3:20f; 5:35ff; Lk 10:36ff.