Originally recorded 9/25/22.

Luke and Gomer sit down with Clark and Andrea to discuss the real-world impact of Medical Assisted Suicide. Clark's mom, a longtime MS sufferer, was diagnosed with cancer. Due to Canada's permissive laws on Euthanasia, circumstances in her life pushed her in that direction. However, Clark and Andrea's love would slowly change her heart not only toward life but toward the Giver of Life. Hear their story.

You need to hear their story and inform yourself with the links included in this episode.

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• The Vestibule of Heaven - Sisters of Life — We sat down with Dr. Michael J. Brescia, Executive Medical Director and co-founder of Calvary Hospital, to talk about his experiences at the Catholic palliative care facility and hospice in the Bronx. His friendly banter, warmth, and the twinkle in his eye belied the awe he is held in by the medical field as the co-inventor of the revolutionary Brescia Arterial Fistula in 1966. But what struck us most in our conversation with Dr. Brescia was his clear sense of a call to love God through his patients and the incredible sacrifices he made to uphold the value of the lives of the persons in his care.
• Sollicitudo Rei Socialis (30 December 1987) | John Paul II — Also to be mentioned here, as a sign of respect for life - despite all the temptations to destroy it by abortion and euthanasia - is a concomitant concern for peace, together with an awareness that peace is indivisible. It is either for all or for none. It demands an ever greater degree of rigorous respect for justice and consequently a fair distribution of the results of true development.48
• Evangelium Vitae (25 March 1995) | John Paul II — On a more general level, there exists in contemporary culture a certain Promethean attitude which leads people to think that they can control life and death by taking the decisions about them into their own hands. What really happens in this case is that the individual is overcome and crushed by a death deprived of any prospect of meaning or hope. We see a tragic expression of all this in the spread of euthanasia-disguised and surreptitious, or practised openly and even legally. As well as for reasons of a misguided pity at the sight of the patient's suffering, euthanasia is sometimes justified by the utilitarian motive of avoiding costs which bring no return and which weigh heavily on society. Thus it is proposed to eliminate malformed babies, the severely handicapped, the disabled, the elderly, especially when they are not self-sufficient, and the terminally ill. Nor can we remain silent in the face of other more furtive, but no less serious and real, forms of euthanasia. These could occur for example when, in order to increase the availability of organs for transplants, organs are removed without respecting objective and adequate criteria which verify the death of the donor. 
• Catechism of the Catholic Church - IntraText — 1879 The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation.2
• Catechism of the Catholic Church - IntraText — Euthanasia 2276 Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible. 2277 Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded. 2278 Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of "over-zealous" treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected. 2279 Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged.