Q. I am disturbed and confused about euthanasia. How does euthanasia relate to using extensive medical procedures to preserve life?

A. Indeed, euthanasia, its present implications, and its possible future ramifications, are all disturbing and complex. The word "euthanasia" means a good death, an easy or painless death, or an act or method of causing a painless death.

Included in the worldly thinking about "euthanasia" is the idea that death is to be preferred over life if the "quality of life" is below some desired minimum value. The minimum "quality of life" that warrants living may be determined by such things as absence of pain, lack of physical or mental handicap, or even productivity in society.

Also, life below some norm is called "undignified." So, "death with dignity" is said to be better than an "undignified" existence, and death is said to be a "right" for those who prefer "death with dignity."

The Evil One has accomplished much to be able to convince the world that death without Christ is a friend.

Euthanasia can be divided into three general types: 1) voluntary and personally carried out (suicide), 2) voluntary and carried out by another, and 3) involuntary and carried out by another.

In the world's view, whether or not an individual has the "quality of life" that warrants living, or being allowed to live, may be the decision of the individual whose life is in question, his family, other individuals or society.

Further, the "quality of life" that determines living or dying may be the "quality of life" of the one whose life will be lost, or may be the "quality of life" of others.

Abortion is not euthanasia because it does not meet the requirements of being a painless death. However, abortion can be seen as a first step toward euthanasia; because, in abortion, one person is legally allowed to take another's life to prevent his own "quality of life" from being inconvenienced or handicapped" by the pregnancy.

In like manner, society might decide that certain categories of people are detrimental to the economic welfare of the country, and therefore detrimental to the "quality of life" of the rest of society.

Yes, everything that we know about euthanasia is disturbing. But others in many lands are facing disturbing situations too; and still others, at other times and in other cultures, have faced disturbing situations.

When disturbed, believers need to remember that God is sovereign (Prov. 21:1), and then to cast all of their care on Him (1 Pet. 5:7).

Christians know things about life that the world does not understand. Christians know that man was created in the image of God (Gen. 1:26,27), and that God is the giver of life (Ps. 139:16-18). These facts rule out the taking of a life because of unpleasant circumstances, lack of personal "quality of life," or detracting from another's "quality of life."

Further, a Christian is not to take his own life, or that of another Christian, because believers have been purchased by Jesus (1 Cor. 6:20), their bodies are the temple of the Holy Spirit (1 Cor. 6:19), their bodies are to be a living sacrifice presented to God (Rom. 12:1), and all things are to be done to the glory of God (1 Cor. 10:31).

Knowing that life is given by God, knowing the sinfulness of euthanasia, and knowing that Christian suffering can be to the glory of God, Christians can still face difficult problems in determining: 1) how extensive should be attempts to preserve life when death seems imminent, and 2) what should be done, and what should not be done, to alleviate suffering from physical pain.

Since God is sovereign, it could be assumed that all sickness and suffering are a part of His sovereign will, that He is the One who gives life and the One who takes it away, and that nothing, or perhaps nothing but prayer, should be done to alleviate sickness or suffering, or to prolong life.

But we know that Luke was a physician (Col. 4:14), and we accept medical science with gratitude as a gift of God and as a means through which God works sovereignly.

However, medical science has advanced tremendously and is able to resuscitate many who have stopped breathing or whose hearts have stopped. Also, there are situations in which medical science is able to prolong at least a semblance of life for extended periods of time after there is little hope of recovery.

Do we see two diametrically opposite views of life in the world? We see medical science's performing mighty feats to preserve life, as if physical life is all that there is. We also see the world's demonstrating that it considers life to be of little value, and that it believes death to be preferred over an unpleasant life.

Or perhaps we see the world's saying that man will be his own god, and that man will decide who lives, who dies and when.

The biblically balanced view for Christians is neither "life is everything" nor "life is nothing."

Instead, a biblical view of life for Christians is balanced by three truths: 1) life is important because it is God-given and because man is created in the image of God; 2) eternity with Jesus is better than physical life (Phil. 1:23; 1 Cor. 2:9); and 3) physical life is to be used to bring glory to God (Isa. 43:7; 1 Cor. 10:31) whether or not there is "quality of life" that is up to worldly standards.

So, for Christians, the determining factor of whether to use extensive medical measures to preserve life, and how long to continue to use extensive medical measures to preserve life is: how to bring glory to God in the best way, not choosing to depart and be with Jesus if it is more needful to remain and serve Him (Phil. 1:20-24), and not attempting to hold onto physical life as if physical life were everything.

The decision for believers of how extensive the medical procedures should be is a decision that should be based upon individual circumstances, medical advice, prayer and perhaps spiritual advice from pastor or friend. The goals are to be: 1) determining the will of God, and 2) making the decision that will bring glory to Him.

It is impossible to determine the will of God, or His plan for an individual, ahead of time. God may use extreme medical measures as a part of His sovereign will to restore health; He may provide complete recovery without the use of extreme medical procedures; He may provide partial recovery, with or without extreme medical procedures, and use a life that is deficient by worldly "quality-of-life" criteria to bring glory to Himself; or He may call a Christian home to be with him, whether or not extreme medical procedures are used.

Clearly, whether or not to use extreme medical procedures, and whether to continue them for an extended period of time, are spiritual decisions and not decisions to be left to others through a so called "living will". Christians, beware! A "living will" may give others more power than you think!

If it is determined that the will of God is to decline using extraordinary techniques of medical science to preserve life, that decision is entirely different from (and should not be confused with) the selfishness of euthanasia.

After the will of God has been sought, then the individual who may be approaching death, and his loved ones, should rest in the sovereignty of God, knowing that He can do all things according to the counsel of His will (Isa. 46:9,10).

If a stricken believer is conscious and can understand biblical truth, this should be a time of spiritual growth, rejoicing in eternal truth (1 Pet. 1:3-7) for both the believer and his loved ones.

If a stricken believer is unconscious and/or mentally confused for periods of time, this time should be used to minister spiritual truth to the believer by means of scripture, hymns and spiritual songs, and personal communications. Also, personal words of love should be conveyed frequency.

The believer who is unconscious or in mental confusion may be able to understand more than might be thought. Or, mental stimulation could be instrumental in bringing about rational consciousness.

If the stricken person is an unbeliever, even if he is not in rational consciousness, loved ones who are believers should read Gospel passages to him and present the Gospel to him, along with expressions of love, praying fervently that God will save him.

Now with regard to suffering, the world sees no value in suffering. But Christians know the Apostle Paul was told he would be required to suffer for Jesus (Acts 9:16), the example of Job who chose to honor God with his life through suffering (Job 2:9), and the example of many Christians who have glorified God and inspired others through their suffering.

So, there also is a biblically balanced view of suffering. Christians can gratefully accept painkillers and thank God for them. But if there is a choice of avoiding all pain and being unconscious, or of being conscious with some pain and being able to worship God, praise Him, and intercede for others, then it seems that Christ is best magnified in the Christian's body by choosing consciousness (Phil. 1:20).

The ultimate truths are the promise of Jesus that He will never leave nor forsake believers (Heb. 13:5); nothing can separate a believer from the love of God (Rom. 8:35-39); suffering should be considered in comparison to the glories of eternity (8:1-8): and a future that is more wonderful than can be imagined (1 Cor. 2:9) awaits those who love Him.

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