A Pastoral Epistle on the Sanctity of Life in the Face of the End of Life Bill
To the Faithful of Christ, dear brothers and sisters in the Lord,
Grace, mercy, and peace be with you from God our Father and from the Lord Jesus Christ.
In these critical times, we address you with pastoral concern and apostolic conviction. On April 25, 2025, the Terminally Ill Adults (End of Life) Bill is scheduled for further debate and voting in the House of Commons. Labour MP Kim Leadbeater, who introduced the bill, has confirmed this date and emphasized the importance of proceeding without delay.
As shepherds of souls and witnesses to the Gospel of life, we cannot remain silent in the face of legislation that seeks to legalize the deliberate ending of innocent human life. The implications of this bill—however framed in terms of compassion and autonomy—are profound and call for clear teaching, faithful resistance, and fervent prayer.
Life Is Not Ours to End
The proposed bill seeks to permit adults with mental capacity, diagnosed with a terminal illness and a prognosis of six months or less, to request medical assistance to die. Such an act, regardless of intention, constitutes the moral equivalent of suicide, and the cooperation of others in that act is euthanasia. The Church has consistently condemned both.
From the earliest centuries, the Christian tradition has held that life is a gift entrusted to us by God, not a possession to be disposed of at will. “You are not your own; you were bought at a price” (1 Cor 6:19–20). St. Augustine taught with clarity: “He who knows it is unlawful to kill himself may nevertheless do so if he is ordered by Him whose commands we may not neglect.”¹ His words underscore that life and death are under divine sovereignty.
The Cross Is Not a Curse
The suffering of terminal illness is real. It can be frightening, painful, and isolating. But Christ has gone before us. The Cross was not a failure; it was the place of redemption. Those who endure suffering in union with Christ participate in His saving Passion.
The Roman Catechism, issued by the Council of Trent, teaches us that suffering borne patiently is pleasing to God and a source of grace: “The other part of this Commandment is mandatory, commanding us to cherish sentiments of charity, concord, and friendship towards our enemies, to have peace with all men, and finally, to endure with patience every inconvenience which the unjust aggression of others may inflict.”² To propose death as a solution to suffering is not only a false mercy; it is a rejection of the redemptive value of suffering, which has always been part of Christian witness.
The Role of the Physician and the Meaning of Care
This bill also distorts the very vocation of the physician. Traditionally, doctors have sworn the Hippocratic Oath, promising never to administer poison, even when requested. The Church has consistently upheld this moral boundary. Pope Pius XII taught that while one may accept palliative means to alleviate pain, “It is not right to deprive the dying person of consciousness in order to eliminate suffering if this renders impossible a final act of love for God.”³
In his 1954 address to the World Medical Association, Pius XII emphasized the natural moral law, affirming that euthanasia has been officially condemned.⁴
The Slippery Slope and the Silence of Society
Advocates of assisted suicide often claim strict limitations. But once society concedes that it is lawful to end life to alleviate suffering, the logic inevitably widens. We have seen this in nations where euthanasia was introduced with similar promises—only to expand later to include psychological distress, non-terminal illness, and even minors. St. Thomas Aquinas warned that the toleration of lesser evils often paves the way for greater ones: “Human law is framed for a number of human beings, the majority of whom are not perfect in virtue. Wherefore human laws do not forbid all vices.”⁵
Moreover, such laws erode the fabric of society. They suggest to the aged and the vulnerable that their lives are a burden. But as Pope Pius XI taught in Casti Connubii, life is sacred “not only in its beginning and development but also in its natural termination.”⁶ We must build a civilization of charity where no one is abandoned, and where each soul is cherished until God Himself calls them home.
Our Christian Witness and Duty
Dear faithful, this is not merely a civil matter. It is a spiritual trial. In times like these, we are called to be salt and light, to give public testimony to the Gospel of life.
We urge you:
- Pray earnestly for our legislators, doctors, and those approaching death.
- Write respectfully to your Members of Parliament, urging them to reject this bill and protect the most vulnerable.
- Visit the sick and elderly, accompany the dying, and support Catholic hospice initiatives.
- Instruct the young in the sacredness of life, and the nobility of offering suffering to God.
St. John Chrysostom wrote: “The one who honors the sick honors Christ Himself.” Let this be our response to a culture that tempts the suffering to despair: to meet them not with poison, but with prayer; not with death, but with love.
Conclusion: Choose Life
We must remind our fellow citizens and lawmakers of the ancient words of Moses: “I have set before you life and death, blessing and cursing: therefore choose life, that both you and your descendants may live” (Deut 30:19). Let no Christian be found among those who choose otherwise.
May Our Lady, Health of the Sick, and St. Joseph, Patron of the Dying, intercede for us all. And may Christ our King, who conquered death by His own death, fill you with courage, fidelity, and peace.
May Our Lady, Comfort of the Afflicted, intercede for us.
Yours in Christ,
S. Isidori Episcopi Confessoris et Ecclesiæ Doctoris
Brichtelmestunensis MMXXV
Footnotes
¹ St. Augustine, City of God, Book I, Chapter 26.
² Catechism of the Council of Trent, Part III, The Fifth Commandment.
³ Pius XII, Address to Catholic Physicians and Anesthesiologists, November 24, 1957.
⁴ Pius XII, Address to the World Medical Association, September 30, 1954.
⁵ St. Thomas Aquinas, Summa Theologiae, I–II, q.96, a.2.
⁶ Pius XI, Casti Connubii, §64.
How to Contact Your MP Before the Assisted Dying Vote
Practical Guidance for Faithful Citizens
The Terminally Ill Adults (End of Life) Bill is due for parliamentary debate and vote on April 25, 2025. Now is the time for faithful Catholics to speak out—clearly, charitably, and urgently. Here’s how to contact your MP effectively:
1. Find Your MP
Visit www.theyworkforyou.com or members.parliament.uk
Enter your postcode to find the name and contact details of your local MP.
2. Choose Your Method
- Email is fastest. Most MPs can be reached at:
firstname.lastname.mp@parliament.uk
(e.g.,jane.doe.mp@parliament.uk) - Write a Letter if you prefer a physical approach. Address it to:
[MP’s Name]
House of Commons
London
SW1A 0AA - Call the Constituency Office or attend a local surgery (drop-in meeting). Times are usually listed on the MP’s official site.
3. Keep It Short and Personal
- Start by stating you’re a constituent (i.e., you live in their area). MPs prioritize messages from their own voters.
- Use your own words—this carries more weight than a form letter.
- Share why you personally oppose assisted suicide. You might mention:
- The sanctity of life and Christian teaching.
- Concerns about the pressure this may place on the elderly, disabled, or those with mental health struggles.
- The role of true palliative care as a compassionate alternative.
- Fears of “mission creep” from other countries where similar laws have expanded.
4. Be Respectful and Clear
You don’t need to be a policy expert. Speak sincerely, and end by asking them to vote against the Terminally Ill Adults (End of Life) Bill on April 25.
5. Follow Up
A short thank-you or reply if they respond can build trust—even if they disagree. If they express support for the bill, clarify your concerns respectfully and encourage them to reconsider.
Your voice matters. MPs often cite messages from constituents when making their decisions. As faithful citizens, let us not be silent when the vulnerable are at risk. As St. Paul reminds us, “Do not be overcome by evil, but overcome evil with good” (Romans 12:21).
For further moral guidance and resources, see the Anscombe Bioethics Centre at bioethics.org.uk.
Would you like a printable or shareable version for parish bulletins or chapel noticeboards?