Indirect vs Direct Abortion and Catholic Teaching

Ethics
First off, no decision can be made without the informed consent of the parents and if they are opposed to a hysterectomy then it is unethical to go ahead with the operation. Additionally, if they are opposed to an abortion to save the mother’s life then this option cannot be advised or considered either. The principle of the double effect states that there are times when it is morally permissible to perform an action in pursuit of a good end even though it will also have bad effects as well. This is the basic concept behind an indirect evil. In the pursuit of a good, i.e., the preservation of the mother’s life an indirect bad may result but it is not immoral because the bad result was not pursued directly. This would be the situation with a hysterectomy and the direct vs. indirect sterilization issue. The mother does not want to be sterilized but in order to stop the spread of the cancer it is recommended. Determination of death is a trickier area because the Church has never really defined this, as all medical definitions are flawed in their own ways. There are essentially three definitions: a biological definition—i.e., death occurs with the loss of the physiological integrative unity of the body (this is essentially the most acceptable definition—but there is no clear determination as to when death occurs, though the Church has stated that extraordinary means are not required to maintain integrative unity; there is also a psychological definition—i.e., death occurs with the permanent loss of consciousness or other essential human properties associated with personhood (this definition is problematic from a Catholic point of view); and a sociological definition—i.e., death occurs with the loss of socially conferred membership in the human community (again, this definition is also problematic from a Catholic perspective). Death from cessation of cardio-pulmonary function would fall under the biological definition; whole brain death could possibly or it could fall under the third definition or the second definition. If it requires extraordinary means to maintain life then it is not a mandate to preserve life according to the church. Is the brain-dead person dead? The short answer is no. But extraordinary means need not be provided to prolong the individual’s life.
However, the US Conference of Bishops has made clear that no innocent human life may be taken to help another. So it is immoral to sacrifice the life of the baby to save the life of the mother. But if the aim is to stop the spread of the cancer is it possible to accept indirect sterilization? Yes. Can the baby be saved? Yes, that too may be possible according to a study by Watanabe et al. who show that extreme pre-mature babies were saved after radical hysterectomy.[footnoteRef:2] What should the parents do? Before deciding anything, I would recommend consulting with an alternative health care provider. I do not personally believe that the health care industry and care workers have all the knowledge there is to have on this matter, especially when proven methods for beating cancer have been found but not okayed by the health care industry in the US. I see a clear conflict of interest in the health care industry—after all, it is an industry, and I would recommend the mother and father explore alternative care: for example, they could potentially stop the cancer through a pH balance regimen using the baking soda and molasses diet or there are other cures, such as GcMAF – a human protein that beats even stage 4 cancer.[footnoteRef:3] [2: Watanabe, Y., Tsuritani, M., Kataoka, T., Kanemura, K., Shiina, M., Ueda, H., & Hoshiai, H. (2009). Radical hysterectomy for invasive cervical cancer during pregnancy: a retrospective analysis of a single institution experience. European journal of gynaecological oncology, 30(1), 79.] [3: Cancer Cures, https://chemo.st/cancer-cures/]
Euthanasia is never acceptable and would not be advised and palliative care is end of life care, and this could be provided with the Last Rites sacrament of the Church if the mother and father choose no intervention and proceed to carry the baby to term or as far as possible allowing the cancer to spread. Last Rights could be offered to the mother in this case since she is in danger of death. The secondary effect of improvement of health has been known to occur as a result of this sacrament’s implementation. Organ donation would be acceptable but only after death has occurred—not before. Prudential personalism can be applied in this case, as it encourages the person to start from the standpoint of prudence in order to make the right decision. From this standpoint it can become apparent what is the best action to take. However, virtue can be made into vice, as Shakespeare states and even this method is not without its pitfalls. Direct abortion cannot be advised as the Church has condemned it.[footnoteRef:4] Indirect abortion is abortion that is neither willed nor pursued for its own end—but killing a child to save a mother’s life cannot be justified, and so it cannot be recommended here either. Indirect abortion is a way of attempting to justify abortion or to justify what is wrong. [4: Evangelium Vitae 62]
I would recommend in prudence seeking out alternatives by discussing with an alternative health doctor. A solution to this problem of cancer could possibly be found using this route and it would allow the parents to avoid the hysterectomy (potentially) and to avoid abortion. It would give them time to act and to think rationally and not as though they are under the gun, which is how the health care industry often makes people feel. It is not the best industry in the world in my opinion and I would let the parents know that so that they feel supported in their reluctance to do as the health care workers advise.
Bibliography
Cancer Cures. https://chemo.st/cancer-cures/
Evangelium Vitae 62
Watanabe, Y., Tsuritani, M., Kataoka, T., Kanemura, K., Shiina, M., Ueda, H., & Hoshiai, H. (2009). Radical hysterectomy for invasive cervical cancer during pregnancy: a retrospective analysis of a single institution experience. European journal of gynaecological oncology, 30(1), 79-81.