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Even without such selfish motives, Christian critics of euthanasia point out, what happens once the door has been opened to allow criteria (say, degree of pain and suffering) by which a person may be judged justified in actively ending their own life? Those same criteria must, logically speaking, be allowed to rule similar decisions of whether to end the life of a person incapable of deciding for him or herself—as in the current case of Terry Schiavo.

The question of whether to allow active measures by which a patient could decide whether or not to end their own life is not, as we might expect, a new one brought on by advances in technology. In the classical world, suicide was considered an honorable option. Consider the decision of the founder of stoicism, Zeno (c. 263 B.C.), to drink poison in order to avoid the suffering caused by a severe foot injury.

The Hippocratic School took a different position—one decidedly in the minority, but one that eventually, in the Christian West, won the day. The Hippocratics opposed both euthanasia and abortion. Their oath states, "I will neither give a deadly drug to anybody if asked for it, nor make a suggestion to this effect."

From the beginning, Christians have approached questions of suicide or mercy killing from the standpoint of life's sanctity as a gift from God. To end a life under any circumstance is to violate that gift, not to mention the commandment "Thou shcaption not kill." It is, as the Catholic catechism says, "a murder gravely contrary to the dignity of the human person and to the respect due to the Living God, His Creator."

The Biblical basis for this "sanctity of life" position draws from the understanding of human life as gift expressed in Acts 17:25, the understanding of man created in the image of God found in Genesis 1:26-27, and the understanding of covenant in Genesis 9:5-6 and Exodus 20:13. The duty to respect human life appears in Genesis 9:5; 4:8-10, 15, and our responsibility for the life of fellow humans is taught in Genesis 4:9 and Deuteronomy 21:1-9.

This Christian position was not publicly questioned even in cases of severe suffering (though individual Christians, faced by such suffering, no doubt made decisions counter to this position) until the nineteenth century, when new anesthetic options made mercy killing more attractive in severe cases. The conversation started in the Victorian period swiftly ended at the middle of the twentieth century, however, in the face of revelations of the Nazis' programmatic eugenic killings.

It heated up again in America in the 1970s, when a young woman who went into a coma, Karen Ann Quinlan, survived for nearly a decade in what was called a "vegetative state." The New Jersey Supreme Court intervened to allow Quinlan to be removed from a respirator, and concerned observers began searching for a definition of a life no longer worth living, to justify mercy killing at least in cases where the patient could make their own decision.

In the face of Christian teachings on sanctity of life, it is hard not to see this trend towards legitimizing euthanasia or mercy killing as a strong sign that we are indeed living in a post-Christian world.

—Helpful articles on the history of Christian positions on euthanasia are available in both the New Dictionary of Christian Ethics and Pastoral Theology, ed. David J. Atkinson et al. (InterVarsity, 1995) and the New Catholic Encyclopedia, ed. Bernard L. Marthaler et al. (Thomson Gale, 2003). Much more information on the current discussion is provided on the website of the International Task Force on Euthanasia and Assisted Suicide, whose stated goal is to "make certain that a patient's right to receive care and compassion is not replaced by a doctor's right to prescribe poison or administer a lethal injection."

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