Brain Death
Bishop Serapion
If a question is posed
to a group ordinary people about what are the criteria in determining a
person’s death, they will probably agree on a common answer. However, in a
Western society such as the U.S., if this same question is presented to a group
of physicians, scientists, and lawyers, they will need to hold a
conference. In the end, they may or may not reach an agreement.
Medical facts resulting
from scientific develo ffb pment contradicts the common belief that death is determined
only by the cessation of respiration and heartbeat. A perfect example of such a
situation is a patient kept on life support in an intensive care unit in a
hospital, where both his heartbeat and ventilation are maintained. According to
the widespread criteria for determining death, that patient would be considered
"alive". If life support is withdrawn, the heart will stop
beating and breathing will cease; that person will be considered
"dead". Besides, being on life support does not cause any progress
in the patient’s condition. Therefore, from the practical and scientific
standpoints, that person is "dead".
Scientific development
has lead to complications in the issue of determining a person’s death. It
extends beyond the fact of just cessation of heartbeat and breathing.
Prior to withdrawing life support from a patient in an intensive care unit,
there must be a firm and definite determination of his death. Otherwise,
we would face a case of murder! Consequently, nowadays, we tend to
determine death by the presence of "brain death".
What is the meaning of
brain death? What are its criteria?
"Brain death"
means total cessation of all integrity of brain functions resulting from
complete damage of brain cells. A major portion of the brain may temporarily
stop functioning as in cases of coma, but this does not constitute brain death.
One of the most famous criteria used by physicians is the one used at Harvard
University Medical School and is known as the Harvard Criteria. Medical
examination must confirm the presence of the following criteria in the patient:
1. Absence of
receptivity
2. Absence of responsiveness
3. Lack of spontaneous movements, including
spontaneous
breathing
4. Absence of reflexes
5. Fixed, dilated pupils
All the above should
continue for a period of 24 hours and all the clinical criteria must be
supplemented by absence of electrical brain activity on an EEG for 24
hours.
There is widespread
acceptance of these criteria in the medical circles and their presence would
constitute undisputed evidence of complete cessation of brain functions
resulting from damage of its cells. Thus, physicians use it to declare a
patient’s death without hesitation.
It is noteworthy to
mention that there is a difference between brain death and
unconsciousness. An unconscious person is a living being who lost some
brain functions, but not all of them. He may still have some responses,
reflexes, can breathe, etc.
The Legal Standpoint:
In the U.S., many states
determine the state of death when there is total cessation of heartbeat and
respiration. Lately, most states have changed their laws in determining
death and consider complete cessation of both heartbeat and breathing, or
absence of all brain functions to constitute death. In Egypt, as well as
many other countries, death is still determined by complete cessation of
heartbeat.
Limiting the
determination of death to just the cessation of heartbeats poses a legal
problem since it does not coincide with the scientific developments.
Withdrawing life support causing the cessation of heartbeat may be legally
considered as a crime. Therefore, doctors ask for the alteration of the
law so as to coincide with scientific developments. At the same time,
determining death by brain death opens the door to organ transplants, since
organs from a recently deceased person can be utilized. There is a time
interval, which lapses between brain death and decomposition of cells and
organs.
The Religious
Standpoint:
From the religious standpoint,
death is the separation of the soul (the spirit) from the body. God
created man from dust and gave him the breath of life. When the spirit
returns to God, the dust also returns to dust, "And the Lord God formed
man of the dust of the ground, and breathed into his nostrils the breath of
life; and man became a living being" (Genesis 2:7).
When God breathed the
breath of life into Adam, He gave him life, and Adam became a living being able
to understand, feel, move, breathe, and have all the organs function.
Death means that he returns to dust, "For dust you are and to dust you
shall return" (Genesis 3:19), which means that life stops when the spirit
returns to God.
Since the spirit is
invisible, it is difficult to determine when the spirit enters or leaves the
body. Yet, this can be determined by the factors revealing its presence.
Absence of the aspects of life is evidence of the separation of the spirit from
the body. In man these aspects of life depend on brain activity.
The living human body is
not merely a group of organs functioning, but they must function harmoniously
and in order; they are all dependent on a person’s very existence.
Actually, what makes the organs function harmoniously is the brain. Although
some organs may continue to function temporarily after brain death such as the
heart or some muscles, yet they do that for a short period of time and without
harmony.
For example, a person’s
head maybe severed from his body and the heart may continue to beat or muscles
may move, yet the person is considered dead at the moment the head was severed
and not after that. 0Therefore, brain death is considered by some to be
"physiological decapitation".
Determining death by
cessation of all brain functions resulting from damage of all brain cells is
acceptable religiously for the following reasons:
1. Cessation of brain
functions is accompanied by cessation of all aspects of life in a human, which
means that the breath of life (the spirit), which God has given man, has
departed and he is no longer a living being.
2. Following brain
death, the continuation of some aspects of life such as muscle movement or
heartbeat, is only very temporary and does not change any of the aspects of
life for the human being.
3. Placing a patient on
life support following brain death in order to continue the heartbeat and
breathing is an artificial process, which does not have a real effect on 865
human life. Instead, it places the family under
emotional and financial burdens. Although it is different from
mummification, yet the idea is similar. In mummification, the corpse is
preserved to avoid decomposition resulting from natural death. The corpse
maintains its outward appearance of a living being for hundreds or thousands of
years, but this does not change the fact that it is a corpse of a dead person.
Considering the total
cessation of all brain functions as an indication of death helps in the
following cases:
1. Comatose patients who
are placed on life support. They may continue in the coma for days or
weeks without any significant improvement. In such cases, physicians pose
to the patients’ families the difficult decision of withdrawing life
support. With a clear conscious, we can say that as long as there is
definite evidence of complete cessation of all brain functions, then life support should be withdrawn from the patient,
whose spirit has departed from him.
2. Using brain death as
criteria for death opens the door for organ transplants of those recently
deceased before decomposition of the organs occurs.
“Euthanasia” is a Greek
word that means “happy or easy” death. It is used to signify medical
intervention used to end the life of a patient suffering from incurable
diseases, especially those with painful diseases causing suffering.
The intervention is seen as stemming from the doctor’s mercy and pity for his
patient. This concept also calls for ending ffb
the lives of children or infants, who suffer from mental retardation or
complicated diseases, thus having mercy upon them and saving them from a
callous life.
The Supporters of
Euthanasia are divided into Two Groups:
The first group requires
a clear and frank approval by the patient before medical intervention is taken
to end his life. This is called Voluntary Euthanasia.
The second group regards
the medical decision to intervene in ending the life of the patient as
sufficient, since it is in the best interest of the patient, i.e. a patient is
rescued from pain and suffering. In this case the approval of the patient
is not necessary. This is called Involuntary Euthanasia.
This second group takes
into consideration the cases in which the patient is incapable of giving his
consent and presupposes that if his condition permitted, he would agree.
Supporters of Euthanasia
base their Case on Three Elements:
The Patient’s Desire:
Some consider that the
patient’s desire to end his life justifies medical intervention to carry out
this wish, on the basis that only the patient has the right to choose death.
These people limit their acceptance of medical intervention only when there is
consent by the patient. Hence, they only support Voluntary Euthanasia.
The Dignity of Human
Life:
Some support euthanasia
on the basis of preserving the dignity of human life. Therefore, they
accept intervention to end the life of an individual who has reached a stage
that robs him of his dignity.
These people take into
account some complicated diseases and the accompanying symptoms, e.g. pain,
loss of concentration, delirium, and lack of bodily functions. They see all
these conditions as not agreeing with the honor of human life. They
regard intervention to end the patient’s life in such cases as not only an act
of mercy, but also an act, which preserves the dignity of the patient.
Obviously, these people
do not mean that any case having these conditions would qualify for
intervention, but they mean the complicated diseases such as terminal cancer,
in which the patient has reached an incurable stage and wishes to end his life.
The Patient’s Interest:
Some believe that as
long as the intervention to end the life of the patient is for the best
interest and welfare of the patient, then it is an acceptable act, even if the
patient’s condition makes it difficult to give his consent.
Euth ffb
anasia is a practice that has the outward appearance
of mercy and pity. However, inwardly, there is denial of the basic truths
about our faith regarding life and death. Therefore, from a
religious point of view, it is rejected. Every Christian with a
conscience must oppose any attempts to pass laws that allow it.
Euthanasia is rejected
for the Following Reasons:
The Human Life is a Gift
from God:
“And the Lord God
formed man of the dust of the ground, and breathed into his nostril the breath
of life; and man became a living being.” (Gen. 2:7) Man does
not have the power to end his life because it is his desire to do so.
Likewise, a person’s expression of his desire to end his life, regardless of
the reasons, does not justify others to carry out this desire, especially those
working in the medical field.
Accepting a patient’s
desire to end his life as the basis for such an argument would lead us to also
accept suicide, which undoubtedly is an expression of a person’s desire to end
his life. Thus, are we going to accept suicide as a means to end a
person’s life because it is his desire?
The Honor of Human Life
is in Life Itself:
Regardless of what the
outward appearance of life is like, nothing can destroy a person’s dignity except
sin. Illness, pain, and physical weakness do not destroy human dignity,
only sin destroys the human nature and degrades it.
Indeed, sickness is not
a part of the human nature, which God has created to be completely
healthy. Therefore, man always tries to avoid disease or seek treatment
when needed. The presence of illness, no matter how severe it is or what
form it takes, does not justify the medical intervention to end it, because
there is no cure.
God Wishes Goodness from
Man, but Sometimes Allows Sickness for the Good of Man:
Sickness has led many
people to repentance, and the crucible of pain during suffering has purified
their souls and spirits. Also, the sick person can be a spoken
message for the healthy, who take for granted the grace of good health, or
those who indulge in worldly matters and over-value them.
With our human vision,
it is difficult to decide what is in the best interest of a sick person.
Although, every effort is made to ease the pain of the sick, and every prayer
is raised for the sake of his healing, yet, in the end, with faith and total
submission to our good Lord, we leave the matter of life and death to God. He
alone knows what is in the best interest of the sick person.
Finally, we would like
to differentiate between euthanasia and the intervention to withhold medical
life support equipment from a patient who suffers from brain death.
In the case of
euthanasia, the patient is still alive, his brain is functioning, as well as
many of his organs, but there is no hope for a cure. Intervention in this
case means ending life. This would be considered a murder crime, which is
not justified by the patient’s consent, despair in not finding a cure, or
supposedly having pity on the patient.
As for cases of brain
death, the patient is in fact “dead” as indicated by the absence of brain
function. What seems to be a pulse and breathing is in fact just
artificial, because it is resulting from the life support equipment attached to
the patient. Intervention to remove these machines displays honor
towards the deceased and mercy towards his relatives and loved one.
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