.
The issue is whether, in the name of mercy, one might morally aid someone's.
dying? "Are circumstances under which it is morally responsible to.
terminate a person, or does lovealways require resisting death through.
every means possible?" (Wickett, 109) Paul D. Simmons declares bluntly that.
"it is harder morally to justify letting somebody die a slow and ugly death,.
dehumanized, than it is to justify helping him to escape from such misery.
(Samuel Gorovitz, 113).
Some very prominent people are making packs with friends or relatives.
that specify that either will help the other die when life becomes.
desperate from pain or tragic accident. Families and physicians feel a.
variety of powerful emotions when dealing with a patient dying a slow and.
agonizing death. Certainly they wish that the pain were relieved and that.
health restored; that the patient not die but go on living and sharing.
concerns and joys together. "When the illness is terminal and there is no.
hope of relief or recovery, however, death is often desired for the patient.
as God's appointed way to relieve suffering." (Paul D. Simmons, 116) Mr.
Sorestad, my junior high teacher, shared his experience at the death of his.
beloved wife after her prolonged battle with breast cancer. She had.
deteriorated physically and mentally practically beyond recognition. "I.
prayed for death," he had said, "because I loved her so much and could not.
bear to see her suffer so. And when death finally came, I thanked God for.
his good gift." She'd had enough, made her choice, and her choice was.
honored. But suppose that Mrs. Sorestad had asked her husband to help her.
die! He felt already that death was imminent and desirable. As a true.
Christian, he felt that death would be a merciful relief of pain and.
suffering. He was morally justified to act out his love for his wife by.
ending her suffering life in a painless manner. "The meaning of death, the.
morality of taking or ending life of one's own spouse or the "relationship.
