By Bishop Anthony Fisher (auth.), Christopher Tollefsen (eds.)
Pope John Paul II stunned a lot of the clinical international in 2004 together with his strongly worded assertion insisting that sufferers in a continual vegetative kingdom will be supplied with food and hydration. whereas many Catholic bioethicists defended the Pope’s declare that the lifetime of all humans, even these in a power vegetative kingdom or a coma, was once worthy holding, others argued that the Pope’s place marked a shift from the conventional Catholic instructing at the withdrawal of clinical remedy on the finish of existence. the controversy between Catholic bioethicists over the Pope’s assertion in basic terms grew extra extreme throughout the controversy surrounding Terry Schiavo’s dying in 2005, as bioethicists on each side of the talk argued in regards to the legitimacy of elimination her feeding tubes. This choice of essays by means of probably the most renowned Catholic bioethicists addresses the Pope’s statements, the ethical matters surrounding man made feeding and hydration, the refusal of remedy, and the ethics of deal with these on the finish of life.
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Extra resources for Artificial Nutrition and Hydration: The New Catholic Debate
1995). Jesus: Glutton and Drunkard. Manchester: Blackfriars Publications. P. (1997). Should we starve the unconscious? Australasian Catholic Record, 74, 315–329. Fisher, A. P. (2005). The ethics of care for those with post-coma unresponsiveness and related conditions. Bioethics Outlook, 16, 1–5. George, R. (1993). Making Men Moral: Civil Liberties and Public Morality. Oxford: Oxford University Press. Grisez, G. (1996). May a husband end all care of his permanently unconscious wife? Linacre Quarterly, 63, 41–46.
Gen 43:34; 1 Kings 17:4,8; 21:7; Ps 81:16; 107:9; 146:7; Eccl 8:15; Ecclus 31:30ff; Ezek 34; Mt 6:25ff par; Lk 15:23. 30 Cf. Dt 21:18ff; Prov 21:17; 23:20f; 28:7; Ecclus 31:12ff; 37:32ff; Tit 1:12. 31 Cf. John Paul II, 1995, no. 43. 32 Cf Lk Chs. 10–14. 33 Cf. ; 9:22; Mt 18:23 ff; 20:34; 24:45 ff; Lk 10:33 ff; 15:11 ff; 16:1 ff; Jn 21. 34 Cf. Jn 13:35. 35 In this essay I have focused principally on the Gospel as a source of a theology of food and feeding. A more complete treatment would survey other important Christian sources, such as the Old Testament, the Epistles, the works of the Fathers and the Scholastics, sacramental practice (especially the Rites of Care for the Sick, Dying and Recently Deceased), sacred art and music etc.
Deut 10:18f; 14:29; 24:17ff; Prov 25:21; Sir 4:1–6; Job 22:7; Isa 58:6ff; Ezek 18:7,16; Tobit 1:16f & 4:16; Mt 10:42; 25:31ff; Mk 9:41; Lk Ch. 10; Rom 12:20; Jam 2:15ff; 1 Jn 3:17. g. Gen 43:34; 1 Kings 17:4,8; 21:7; Ps 81:16; 107:9; 146:7; Eccl 8:15; Ecclus 31:30ff; Ezek 34; Mt 6:25ff par; Lk 15:23. 30 Cf. Dt 21:18ff; Prov 21:17; 23:20f; 28:7; Ecclus 31:12ff; 37:32ff; Tit 1:12. 31 Cf. John Paul II, 1995, no. 43. 32 Cf Lk Chs. 10–14. 33 Cf. ; 9:22; Mt 18:23 ff; 20:34; 24:45 ff; Lk 10:33 ff; 15:11 ff; 16:1 ff; Jn 21.