'Euthanasia', a word of Greek origin means 'easy or gentle death'. In pre- Christian times, there was in primitive as well as in some civilized societies the practice of exposure to death of unwanted children and of abandonment of the aged.

Modern attention to euthanasia dates from the 19th century. During World War II it was practiced in Nazi Germany to exterminate those who were regarded as politically or racially an embarrassment to the state.

When death is caused by someone acting in a private or official capacity, without knowledge or consent of the patient this is 'compulsory' euthanasia and is tantamount to murder. It is 'voluntary' when the patient asks for it, and is equivalent to suicide.

Life is a unique gift of God, fundamental to existence. Without it there can be no existence for one in this world or in the next. All human functions, attainments and achievements are based on this primary gift.

Moreover, unlike other things God created, however wonderful they may be, man has been made in His own image and likeness. "God said: Let us make man in our own image, in the likeness of ourselves. God created man in the image of himself, in the image of himself, in the image of God. He created him." (Gen. 1:26,27).

And though God made man master of other created things (Gen. 1:26), He did not make him master over himself in the sense of his being able to dispose of his own life as he wished, or that of fellow-humans. There is, moreover, the positive law: "You shall not kill" (Exodus 20:13; Deut. 5:17).

It would therefore be a grave crime to destroy life any time, be it at its inception (abortion) or when, owing to advanced age or a disabling illness, one is no longer of any use in society (euthanasia). It is on account of the gravity of terminating life at inception that a person guilty of it is automatically excommunicated by Church Law: "A person, who actually procures an abortion incurs a latae sententiae excommunication" (Canon 1398). Euthanasia is an equally grave evil.

To those who leave God out of their lives and see only the material advantages of human existence, it might seem a humanitarian act to end the life of one terminally ill and subject to acute suffering, but not so to one who believes in god. As the Christian would see it, suffering has great expiatory and redemptive value for oneself and others. The example of Christ on the cross should be an inspiration and encouragement to the sufferer and those who are close to him or her.

Even when one is devoid of consciousness and reduced to a vegetative existence, there is still the social aspect of the sufferer's existence, which, when supernaturally motivated, can rise to great heights of Christian charity. Those who have to tend and care for the sufferer are called upon to exercise Christian charity so long as life lasts. "I tell you solemnly, in so far as you did this to one of the least of these brothers of mine, you did it to me" (Matthew 25:40). This social and communitarian dimension of human existence cannot be ignored. Hence to dispose of such persons by death would be completely contrary to the postulates of Christian charity. They should be cared for till death comes as willed by God.

Vatican II lists euthanasia as one of the crimes that "poison human society" and are "a supreme dishonour to the Creator" (Church in the Modern World, 27).