4.40 А як щодо донорства органів, переливання крові та важких медикаментів?

The transplant of organs is morally acceptable with the consent of the donor and without excessive risks to him or her. Before allowing the noble act of organ donation after death, one must verify that the donor is truly dead. [CCCC 476]

When death is considered imminent the ordinary care owed to a sick person cannot be legitimately interrupted. However, it is legitimate to use pain-killers which do not aim at in death and to refuse “over-zealous treatment”, that is the utilization of disproportionate medical procedures without reasonable hope of a positive outcome. [CCCC 471]

Donating organs can lengthen life or improve the quality of life, and therefore it is a genuine service to one’s neighbor, provided no one is forced to do it.

It must be certain that the donor during his lifetime gave his free and deliberate consent and that he was not killed for the purpose of removing the organ(s). Donation by living donors is also possible, for example, in bone marrow transplants or in the donation of one kidney. Organ donation from a cadaver presupposes a certain determination of death and the consent of the donor during his lifetime or else of his representative. [Youcat 391]

To bring about death directly is always against the commandment “You shall not kill” (Ex 20:13). In contrast, to stand by and assist a dying person is humane and even obligatory.

What really matters is whether a dying person is killed or allowed to die and thus accompanied. Someone who intentionally brings about the death of a dying person (euthanasia) breaks the Fifth Commandment. Someone who helps another person in the dying process obeys the commandment “Love your neighbor.” In view of the certain impending death of a patient, it is therefore legitimate to withhold extraordinary or expensive medical procedures that are not proportionate to the expected outcome. The patient himself must make the decision to forgo “extraordinary” measures or must have stated this intention in an advance directive. If he is no longer capable of doing so, those who are legally entitled must represent the express or probable wishes of the dying person. Ordinary care of a dying person should never be discontinued; this is commanded by love of neighbor and mercy. Meanwhile it can be legitimate and in keeping with human dignity to use painkillers, even at the risk of shortening the patient’s life. The crucial thing is that the use of such medications must not aim at bringing about death, either as an end in itself or as a means of ending pain. [Youcat 382]