Decisions at the End of Life: Catholic Tradition

Donovan, G. Kevin

doi:10.1093/cb/3.3.188

Cited by 12 publications

(6 citation statements)

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“…However, sedation has a particular position in Christian doctrine, as the use of drugs is regarded as wrong (particularly in Catholicism13 24), as it deprives the dying person of consciousness, thus taking away their final opportunity for repentance and meeting Christ in full consciousness 26. Yet our findings show that, in the absence of any request, Catholics, Protestants and non-religious physicians were almost equally willing to sedate patients.…”

Section: Discussionmentioning

confidence: 64%

“…The finding of generally small differences between Christian (Protestant and Roman Catholic) life stances and non-religious life stances in the acceptance, as well as the actual practice, of NTDs and possibly life-shortening escalation of pain/symptom-alleviating drugs can be seen in accordance with these religions’ acceptance of the human condition16 and inevitability of death,10 13 16 22 – 24 considerations of compassion, the doctrine of double effect,13 or rather the psychological difference between “doing” and “allowing”. The fact that the use of opioids rarely actually shortens life25 may be an additional explanation for the relatively positive attitude of, and frequent practice by, both religious and non-religious physicians.…”

Section: Discussionmentioning

confidence: 78%

“…This is reflected in our results, showing a considerably lower acceptance of, and willingness to perform, PAD, as well as a lower frequency of actually performing it among religious physicians. Rejection of divine authority explains both why self-determination is considered as a prime right and why euthanasia is more willingly accepted by non-religious physicians, in particular those with specific life philosophies such as humanism 13. Secular culture has put a relatively high value on self-determination in life (and death) choices.…”

Section: Discussionmentioning

confidence: 99%

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Influence of physicians’ life stances on attitudes to end-of-life decisions and actual end-of-life decision-making in six countries

et al. 2008

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Aim: To examine how physicians' life stances affect their attitudes to end-of-life decisions and their actual end-oflife decision-making. Methods: Practising physicians from various specialties involved in the care of dying patients in Belgium, Denmark, The Netherlands, Sweden, Switzerland and Australia received structured questionnaires on end-of-life care, which included questions about their life stance. Response rates ranged from 53% in Australia to 68% in Denmark. General attitudes, intended behaviour with respect to two hypothetical patients, and actual behaviour were compared between all large life-stance groups in each country. Results: Only small differences in life stance were found in all countries in general attitudes and intended and actual behaviour with regard to various end-of-life decisions. However, with regard to the administration of drugs explicitly intended to hasten the patient's death (PAD), physicians with specific religious affiliations had significantly less accepting attitudes, and less willingness to perform it, than non-religious physicians. They had also actually performed PAD less often. However, in most countries, both Catholics (up to 15.7% in The Netherlands) and Protestants (up to 20.4% in The Netherlands) reported ever having made such a decision. Discussion: The results suggest that religious teachings influence to some extent end-of-life decision-making, but are certainly not blankly accepted by physicians, especially when dealing with real patients and circumstances. Physicians seem to embrace religious belief in a non-imperative way, allowing adaptation to particular situations.Physicians' attitudes to life and death appear to orient their end-of-life decision-making. It is important therefore to both assess their attitudes 2 and understand exactly how these are related to end-of-life decision-making. Research has generally corroborated that (stronger) theistic religious beliefs are associated with lower acceptance of various end-of-life decisions (ELDs), particularly euthanasia. [3][4][5][6][7][8][9] Often this is explained by the traditional viewpoints of Judaism, Catholicism, Protestantism and Islam (or their religious authorities) regarding end-of-life issues, extensively described in the bioethical literature.10-18 However, as these traditional religious doctrines are commonly balanced by considerations of due care and general sentiments of humanity and compassion, which come into play in actually dealing with patients, there is some dispute over the decisiveness of statements of doctrine for physicians' actual decision-making. 19 A specific research question of this study is therefore: are viewpoints from different life stances on different kinds of ELDs, as illustrated in the recent Lancet series, 11 16 18 also translated into attitudes and actual practices of the physicians who adhere to these life stances? We will examine the effect of life stance on physicians': c general attitudes to different ELDs: non-treatment decisions (NTDs); alleviation of pain a...

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Section: Discussionmentioning

confidence: 64%

Section: Discussionmentioning

confidence: 78%

Section: Discussionmentioning

confidence: 99%

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Influence of physicians’ life stances on attitudes to end-of-life decisions and actual end-of-life decision-making in six countries

et al. 2008

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“…Despite opposition to physician-assisted suicide, the official Church doctrine is generally supportive of palliative care measures such as increasing pain medication and discontinuing lifesustaining treatments (Donovan 1997). According to the Catechism (1994:2278-79): "Palliative care is a special form of disinterested charity.…”

Section: Catholicsmentioning

confidence: 99%

Religion and Attitudes Toward Physician‐Assisted Suicide and Terminal Palliative Care

Burdette¹,

Hill

Moulton

2005

Scientific Study of Religion

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We assess religious differences in attitudes toward physician-assisted suicide and terminal palliative care, and go further than previous research by attempting to explain these variations. Using data from the 1998 General Social Survey, we fit OLS regression models to estimate the main effects of religious affiliation and indirect effects via religious involvement (church attendance and strength of affiliation). Both conservative and moderate Protestants are generally less accepting of physician-assisted suicide and terminal palliative care than nonaffiliates. However, both relationships are at least partially explained by church attendance and/or strength of affiliation.

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“…The calculations should not include the fiscal or other costs to the family, the patient, the hospital, or the government but may include the emotional costs of debilitation when no response or benefit is seen (130). Scholars in Roman Catholicism also acknowledge that the afterlife warrants allowing death to occur, and ''doing everything possible'' to extend life, including provision of ANH, is counterintuitive, as ''joining'' the Father, Son, and Holy Ghost is desirable (2).…”

Section: Catholicismmentioning

confidence: 99%