Declaration on Euthanasia
Sacred Congregation for the Doctrine of the Faith
The Congregation considers it opportune to set forth
the Church's teaching on euthanasia.
elements for reflection that they can present to the civil
It is indeed true that, in this sphere of teaching, the
authorities with regard to this very serious matter...
recent popes have explained the principles, and these
It is hoped that this Declaration will meet with the
retain their full force;' but the progress of medical
approval of many people of good will, who, philo-
science in recent years has brought to the fore new
sophical or ideological differences notwithstanding,
aspects of the question of euthanasia, and these aspects
have nevertheless a lively awareness of the rights of the
call for further elucidation on the ethical level.
human person. These rights have often in fact been
In modern society, in which even the fundamental
proclaimed in recent years through declarations issued
by International Congresses;2 and since it is a question
values of human life are often called into question, here of fundamental rights inherent in every human
cultural change exercises an influence upon the way person, it is obviously wrong to have recourse to argu-
of looking at suffering and death; moreover, medicine ments from political pluralism or religious freedom in
has increased its capacity to cure and to prolong life in order to deny the universal value of those rights.
particular circumstances, which sometimes give rise
to moral problems. Thus people living in this situation
experience no little anxiety about the meaning of I The Value of Human Life
advanced old age and death. They also begin to
Human life is the basis of all goods, and is the necessary
wonder whether they have the right to obtain for
source and condition of every human activity and of
themselves or their fellowmen an “easy death”, which
all society. Most people regard life as something sacred
would shorten suffering and which seems to them
and hold that no one may dispose of it at will, but
more in harmony with human dignity.
believers see in life something greater, namely a gift of
A number of Episcopal Conferences have raised
God's love, which they are called upon to preserve and
questions on this subject with the Sacred Congregation
make fruitful. And it is this latter consideration that
for the Doctrine of the Faith. The Congregation,
gives rise to the following consequences:
having sought the opinion of experts on the various
aspects of euthanasia, now wishes to respond to the
Bishops' questions with the present Declaration, in
order to help them to give correct teaching to the
1. No one can make an attempt on the life of an
innocent person without opposing God's love for
that person, without violating a fundamental
faithful entrusted to their care, and to offer them
Original publication details: Sacred Congregation for the Doctrine of the Faith, "Declaration on Euthanasia,"Vatican City, 1980.
Bioethics: An Anthology, Third Edition. Edited by Helga Kuhse, Udo Schüklenk, and Peter Singer.
© 2016 John Wiley & Sons, Inc. Published 2016 by John Wiley & Sons, Inc.
DECLARATION ON EUTHANASIA
237
Or an
of death.
person,
Of one
acceptance
is therefore equally as wrong as murder; such an
person is to be considered
religion and morality to the doctor and the patient
(even at the approach of death and if one foresees that
the use of narcotics will shorten life)?" the Pope said:
“If no other means exist, and if, in the given circum-
stances, this does not prevent the carrying out of other
religious and moral duties:Yes.” In this case, of course,
death is in no way intended or sought, even if the risk
of it is reasonably taken; the intention is simply to
relieve pain effectively, using for this purpose painkillers
available to medicine.
However, painkillers that cause unconsciousness
need special consideration. For a person not only has to
be able to satisfy his or her moral duties and family
obligations; he or she also has to prepare himself or
herself with full consciousness for meeting Christ.Thus
Pius XII warns: “It is not right to deprive the dying
person of consciousness without a serious reason
preceded
anguish.
95
IV Due Proportion in the Use
of Remedies
SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH
236
which of itself or by intention causes death, in order that
By euthanasia is understood an action or an omission
right, and therefore without committing a crime
of the utmost gravity.”
all suffering may in this way be eliminated. Euthanas
terms of reference, therefore,
are to be found in the
2. Everyone has the duty to lead his or her life in
intention of the will and in the methods used.
accordance with God's plan. That life is entrusted
It is necessary to state firmly once more that
to the individual as a good that must bear fruit
nothing and no one can in any way permit the killing
already here on earth, but that finds its full
of an innocent human being, whether a fetus
perfection only in eternal life.
3. Intentionally causing one's own death, or suicids embryo, an infant or an adult, an old
suffering from an incurable disease, or a person who is
action on the part
of a
as a rejection of God's sovereignty and loving plan.
this act of killing, either for himself or herself or for
another person entrusted to his or her care, nor can be
Furthermore, suicide is also often a refusal of love
for self, the denial of the natural instinct to live, a
or she consent to it, either explicitly or implicitly. No
flight from the duties of justice and charity owed
can any authority legitimately recommend or permit
to one's neighbour, to various communities or to
such an action. For it is a question of the violation of
the whole of society - although, as is generally
the divine law, an offence against the dignity of the
recognized, at times there are psychological factors
human person, a crime against life, and an attack on
present that can diminish responsibility or even
humanity
completely remove it.
It may happen that, by reason of prolonged and
barely tolerable pain, for deeply personal or other
However, one must clearly distinguish suicide from
reasons, people may be led to believe that they can
that sacrifice of one's life whereby for a higher cause,
legitimately ask for death or obtain it for other
such as God's glory, the salvation of souls or the service
Although in these cases the guilt of the individual
of one's brethren, a person offers his or her own life or
may be reduced or completely absent, nevertheless
puts it in danger (cf. In 15:14).
the error of judgement into which the conscience
falls, perhaps in good faith, does not change the nature
· II Euthanasia
of this act of killing, which will always be in itself
something to be rejected. The pleas of gravely il
In order that the question of euthanasia can be properly people who sometimes ask for death are not to be
dealt with, it is first necessary to define the words used. understood as implying a true desire for euthanasia in
Etymologically speaking, in ancient times euthana- fact it is almost always a case of an anguished plea for
sia meant an easy death without severe suffering. Today help and love. What a sick person needs, besides
one no longer thinks of this original meaning of the medical care, is love, the human and supernatural
word, but rather of some intervention of medicine warmth with which the sick person can and ought to
whereby the sufferings of sickness or of the final
be surrounded by all those close to him or her, parents
agony are reduced, sometimes also with the danger of and children, doctors and nurses.
suppressing life prematurely. Ultimately, the word
euthanasia is used in a more particular sense to mean
"mercy killing”, for the purpose of putting an end to
extreme suffering, or saving abnormal babies, the
mentally ill or the incurably sick from the prolonga-
for Christians and the Use
tion, perhaps for many years, of a miserable life, which of Painkillers
could impose too heavy a burden on their families or
on society.
It is therefore necessary to state clearly in what
Death does not always come in dramatic circumstances
sense the word is used in the present document.
think only of extreme cases. Numerous testimonies
after barely tolerable sufferings. Nor do we have to
which confirm one another lead one to the conclu-
sion that nature itself has made provision to render
more bearable at the moment of death separations
that would be terribly painful to a person in full
health. Hence it is that a prolonged illness, advanced
old age, or a state of loneliness or neglect can bring
about psychological conditions that facilitate the
Nevertheless the fact remains that death, often
or accompanied by severe and prolonged
suffering, is something which naturally causes people
Physical suffering is certainly an unavoidable
element of the human condition; on the biological
level
, it constitutes a warning of which no one denies
the usefulness; but, since it affects the human psycho-
logical makeup, it often exceeds its own biological
usefulness and so can become so severe as to cause the
desire to remove it at any cost.
According to Christian teaching, however, suffering,
especially suffering during the last moments of life, has
a special place in God's saving plan; it is in fact a sharing
in Christ's Passion and a union with the redeeming
sacrifice which he offered in obedience to the Father's
will. Therefore one must not be surprised if some
Christians prefer to moderate their use of painkillers,
in order to accept voluntarily at least a part of their
sufferings and thus associate themselves in a conscious
way with the sufferings of Christ crucified (cf. Mt 27:
34). Nevertheless it would be imprudent to impose a
heroic way of acting as a general rule. On the contrary,
human and Christian prudence suggest for the
majority of sick people the use of medicines capable of
alleviating or suppressing pain, even though these may
cause as a secondary effect semiconsciousness and
reduced lucidity. As for those who are not in a state to
express themselves, one can reasonably presume that
they wish to take these painkillers, and have them
administered according to the doctor's advice.
But the intensive use of painkillers is not without
difficulties, because the phenomenon of habituation
generally makes it necessary to increase their dosage
in order to maintain their efficacy. At this point it is
fitting to recall a declaration by Pius XII, which retains
its full force; in answer to a group of doctors who had
put the question: "Is the suppression of pain and
consciousness by the use of narcotics...permitted by
Today it is very important to protect, at the moment
of death, both the dignity of the human person and
the Christian concept of life, against a technological
attitude that threatens to become an abuse. Thus, some
people speak of a “right to die”, which is an expres-
sion that does not mean the right to procure death
either by one's own hand or by means of someone
else, as one pleases, but rather the right to die peace-
fully with human and Christian dignity. From this
point of view, the use of therapeutic means can
sometimes pose problems.
In numerous cases, the complexity of the situation
can be such as to cause doubts about the way ethical
principles should be applied. In the final analysis, it
pertains to the conscience either of the sick person, or
of those qualified to speak in the sick person's name,
or of the doctors, to decide, in the light of moral
obligations and of the various aspects of the case.
Everyone has the duty to care for his or her own
health or to seek such care from others. Those whose
task it is to care for the sick must do so conscientiously
and administer the remedies that seem necessary or
useful
However, is it necessary in all circumstances to have
recourse to all possible remedies?
III The Meaning of Suffering
DECLARATION ON EUTHANASIA
238
239
- When inevitable death is imminent in spite of the
SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH
means used, it is permitted in conscience to take the
decision to refuse forms of treatment that would only
secure a precarious and burdensome prolongation of
life, so long as the normal care due to the sick person
in similar cases is not interrupted. In such CCUM-
stances the doctor has no reason to reproach himself
with failing to help the person in danger.
Notes
States of America, 5 October 1979. AAS 71 (1979),
p. 1225.
In the past, moralists replied that one is never
obliged to use “extraordinary" means. This reply, which
as a principle still holds good, is perhaps less clear
today, by reason of the imprecision of the term and
the rapid progress made in the treatment of sickness.
Thus some people prefer to speak of “proportionate”
and "disproportionate” means. In any case, it will be
possible to make a correct judgement as to the means
by studying the type of treatment to be used, its degree
of complexity or risk, its cost and the possibilities of
using it, and comparing these elements with the result
that can be expected, taking into account the state
of the sick person and his or her physical and moral
2 One thinks especially of Recommendation 779 (1976)
on the rights of the sick and dying, of the Parliamentary
Assembly of the Council of Europe at its XXVIIth
Ordinary Session; cf. SIPECA, no. 1 (March 1977),
pp. 14–15.
1 Pius XII, Address to those attending the Congress of the
International Union of Catholic Women's Leagues,
11 September 1947: AAS 39 (1947), p. 483; Address to
the Italian Catholic Union of Midwives, 29 October 1951:
AAS 43 (1951), pp. 835-54; Speech to the members of the
International Office of military medicine documentation, 19
October 1953: AAS 45 (1953), pp. 744–54; Address to
those taking part in the IXth Congress of the Italian
Anaesthesiological Society, 24 February 1957: AAS 49
(1957), pp. 146; cf. also Address on "reanimation”, 24
November 1957: AAS 49 (1957), pp. 1027-33; PAUL.VI,
Address to the members of the United Nations Special
Committee on Apartheid, 22 May 1974: AAS 66 (1974).
p. 346; John Paul. II: Address to the Bishops of the United
3
Conclusion
We leave aside completely the problems of the death
penalty and of war, which involve specific considerations
that do not concern the present subject.
Pius XII, Address of 24 February 1957: AAS 49 (1957),
4
p. 147.
5
Pius XII, ibid., p. 145; cf. Address of 9 September 1958:
AAS 50 (1958), p. 694.
resources.
In order to facilitate the application of these general
principles, the following clarifications can be added:
– If there are no other sufficient remedies, it is per-
mitted, with the patient's consent, to have recourse to
the means provided by the most advanced medical
techniques, even if these means are still at the experi-
mental stage and are not without certain risk. By
accepting them, the patient can even show generosity
in the service of humanity.
– It is also permitted, with the patient's consent, to
interrupt these means, where the results fall short of
expectations. But for such a decision to be made,
account will have to be taken of the reasonable wishes
of the patient and the patient's family, as also of the
advice of the doctors who are specially competent in
the matter. The latter may in particular judge that the
investment in instruments and personnel is dispropor-
tionate to the results foreseen; they may also judge
that the techniques applied impose on the patient
strain or suffering out of proportion with the benefits
which he or she may gain from such techniques.
- It is also permissible to make do with the normal
means that medicine can offer. Therefore one cannot
impose on anyone the obligation to have recourse to
a technique which is already in use but which carries
a risk or is burdensome. Such a refusal is not the
equivalent of suicide; on the contrary, it should be
considered as an acceptance of the human condition,
or a wish to avoid the application of a medical pro-
cedure disproportionate to the results that can be
expected, or a desire not to impose excessive expense
on the family or the community.
The norms contained in the present Declaration a
inspired by a profound desire to serve people in
accordance with the plan of the Creator. Life is a gift
of God, and on the other hand death is unavoidable; it
is necessary therefore that we, without in any way
hastening the hour of death, should be able to accept
it with full responsibility and dignity. It is true that
death marks the end of our earthly existence, but at
the same time it opens the door to immortal life.
Therefore all must prepare themselves for this event in
the light of human values, and Christians even more
so in the light of faith.
As for those who work in the medical profession,
they ought to neglect no means of making all their
skill available to the sick and the dying; but they
should also remember how much more necessary it
is to provide them with the comfort of boundless
kindness and heartfelt charity. Such service to people
is also service to Christ the Lord, who said: "As you
did it to one of the least of these my brethren, you did
it to me” (Mt 25: 40).
At the audience granted to the undersigned Prefect
, His
Holiness Pope John Paul II approved this Declaration,
adopted at the ordinary meeting of the Sacred Congregation
for the Doctrine of the Faith, and ordered its publication.
Rome, the Sacred Congregation for the Doctrine
of the Faith, 5 May 1980.
FRANJO Card. ŠEPER
Prefect
*Jérôme Hamer, O.P.
Tit. Archbishop of Lorium
Secretary
37
The Note
Chris Hill
An open letter to anyone who wants to understand why I've
behind us; skied waist-deep powder snow in untracked
checked out. It's very personal, pretty horrible and perhaps a Coloradon glades; soared thermals to 8000 feet in a
bit shocking. I hope that those of you who knew me well hang-glider and have literally flown with the eagles.
enough find it unnecessary to read this.
In Maryland, on midsummer nights redolent with the
smell of freshly ploughed earth, I rode past fields lit by
Well
, this is it – perhaps the hardest thing you've ever the twinkling light of a billion fireflies. I've ridden a
had to read, easily the most difficult thing I've ever
motorcycle at 265 km/h on a Japanese racetrack and
attempted to write. To understand
my over-whelming up to the 5000 metre snowline on an Ecuadorian vol-
sense of loss and why I chose to take my own life, you cano. And speaking of riding, what haven't I seen from
need to know a bit about my life before and after my behind the bars of a motorcycle? More than 200 000
accident. Let's take a closer look.
kilometres in over a dozen countries embracing
I was born at one of the best times in one of the everything from some of the world's most spectacular
world's best countries – Australia. I had more than the wilderness areas to its greatest cities and vast slums
proverbial happy childhood. Great parents, world containing millions of impoverished souls.
travel
, a good education and fabulous experiences like Along the way I picked up a decent education,
Disneyland, swimming with a wild dolphin in the tur- including two university degrees, and learnt another
quoise waters of the Bahamas, riding across the desert language. All this and so much more – more than
sands around the Egyptian pyramids and much more. most people would experience in several lifetimes.
Later, after the travel bug had bitten good and hard, Perhaps most importantly of all, everywhere I've
I set out on my own adventures. I can remember only been I enjoyed the support of a caring family, the com-
a fraction of them, but many rich images come flood-
pany of good friends and, more than once, the rewards
ing back. I stood on the lip of a live volcano in Vanuatu of being involved in a caring relationship. They - you,
my
life as
and stared down into the vision of hell in its throat;
if you're reading – are ultimately what made
I watched the morning sun ignite Himalayan peaks in
rich as it was, and I thank
you.
a blaze of incandescent glory; smoked hashish with a I was lucky enough to know love, and I indulged in
leper in an ancient Hindu temple; danced naked lust. I enjoyed exotic erotica with perhaps more than
under the stars with the woman I love on a tropical
a hundred women of many different nationalities in
beach that left a trail of phosphorescent blue footsteps
places that ranged from the bedroom to a crowded
Ringwood, Australia: Penguin Books, 1994.
Original publication details: Chris Hill, "The Note," pp. 9–17 from Helga Kuhse (ed.), Willing to Listen, Wanting to Die,
© 2016 John Wiley & Sons, Inc. Published 2016 by John Wiley & Sons, Inc.
Bioethics: An Anthology, Third Edition. Edited by Helga Kuhse, Udo Schüklenk, and Peter Singer.
CHRIS HILL
THE NOTE
and debilitating surgery.
enough.
of
354
but I had a powerful incentive to persevere. Autonomic
dysreflexia it's called, the potentially fatal rise in blood
ship's deck on the Aegean Sea, fields, rivers, trees,
pressure and excruciating headache that occurs if bodis
beaches, cars and motorcycles. There's been a ménage à
trois in various combinations and even a few outright
waste isn't properly removed and backs up. I had a
orgies. How wonderful to have been sexually active in
of it in hospital once, and that was
the pre-AIDS era. I record this not as an exercise in
Despite this regimen, there was no guarantee
testosterone-fuelled chest-beating, but to point out
I wouldn't shit or piss my pants in public or wake u
that sex was an important part
my life, and so that
wallowing in it. Can you imagine living with the
you can better understand my sense of loss.
uncertainty? Can you imagine the shame and how
In short, I once lived life to the max, always grateful
ation when it actually happened? Unbearable abomi-
that I had the opportunity to do just that, and always
nations that made me feel less than human. For me, it
mindful to live for today because there may be no
was no way to live.
tomorrow.
There's more. I wept every morning when I
Just as well, it seems. After my hang-gliding
myself in the mirror. I'd become a hunchback with a
accident - how ironic that something I loved so much
bloated pot belly above withered legs with muscles
could destroy me so cruelly – tomorrows were noth-
as soft and useless as marshmallow. It was an unbeara-
ing but a grey void of bleak despair. I was paralysed
ble sight for someone who was once so grateful for
from the chest down, more than three-quarters dead.
being blessed with such an athletic and healthy body,
A talking head mounted on a bloody wheelchair. No
Paraplegia meant that I also had to live with the
more of the simple pleasures I once took for granted.
constant possibility of pressure sores, ugly ulcers that
No walking, running, swimming, riding motorcycles,
the wonderful feel of grass, sand or mud underfoot,
can require months of hospitalization to cure. They're
nothing. The simplest of everyday tasks - getting up, common. So are urinary tract infections and haemór-
rhoids. I suffer from both, and they also usually lead
having a shower, getting dressed – became an enor-
mous hassle and the source of endless frustration. That back to hospital sooner or later. I would rather die
in itself was completely shattering physically and than return to hospital.
emotionally, but I lost so much more than mobility. Then there was the pain in my shoulder. A damaged
I lost my dignity and self-respect. I would forever be a nerve meant that two muscles in my left shoulder
burden on those around me and I didn't want that no didn't work and they wasted away, leaving the others
matter how willingly and unthinkingly family and to compensate and me with a pain that frequently
friends assumed that burden. Every time I had to ask made simple actions difficult. Then there were swollen
someone to do something for me, every time I was ankles, which once meant sleeping with pillows
dragged up a damn step, was like thrusting a hot blade under my feet so they could drain overnight. My chest
into the place where my pride used to be.
became hypersensitive, which may sound like fun but
All that was bad enough, but there was so much more.
meant that I felt like I was wearing an unbearably
No balance. My every action was as graceless as a toy
scratchy woollen jumper over bare skin. And afer
dog nodding in the back of some beat-up car. No ability sitting in the chair for a few hours my bum, which
to regulate my body temperature properly – in a sense I
shouldn't have had any sensation, felt like it was
was cold blooded, more like a lizard than a human There were also tinea, crutch rot, headaches...The list
being. And without abdominal muscles I couldn't of horrors was endless, and I haven't even mentioned
cough, sneeze, shout, blow out a candle or even fart. some of the worst ones.
Worse still, I couldn't shit or piss. Those body func-
tions had to be performed manually, which meant
While at Moorong (Spinal Unit) I began to wake
sticking a 30-centimetre-long silicon tube up my wil-
with pins and needles – loss of sensation - in my
lie four times a day so I could drain myself into a plastic
hands and arms. Sometimes it took hours to pass, a
bag, and sticking a finger up my arse every second day
I began to fear losing what little I had left. That w
to dig out the shit. Sometimes both procedures drew
unbearable. Tethering, nerves pinched by the scr
blood. They always made me shudder with revulsion,
tissue formed around the broken bones in my!
I was told. The doctors talked about tests and surgery
355
on my neck, wrists. Forget it. There was no way I'd
Someone so desirable
with
open, honest, natural, loyal,
return to hospital, let alone for such delicate, radical
a great sense of humour and a figure the desire
of men and
envy of women - has a better chance than
All my many pleasures had been stripped from me
most of finding the happiness she deserves, and I hope
and replaced by a hellish living nightmare. The mere with all my heart she finds it.
sight of someone standing up, a child skipping, a I had other reasons for living, of course - my family
bicyclist's flexing leg muscles, were enough to reduce and friends. I remember, many years ago, lying on the
me to tears. Everything I saw and did was a stinging verandah roof of a colonial mansion in the mountains
reminder of my condition and I cried constantly, of northern Burma. A shooting star streaked through
even behind the jokes and smiles. I was so tired of the clear night sky and I made a wish. I wished for
crying. I never imagined that anyone could hurt so health, wealth and happiness for all those I loved
bad and cry so much. I guarantee that anybody who
and cared about. I repeated that wish several times in
thinks it can't have been too bad would change their
the following years and was enormously gratified to
mind if they lived in my body for a day.
gradually see it come to pass for most of my family
People kill animals to put them out of their misery
and friends. I'm not suggesting that my wishes had
if they're suffering even a tiny part of what I had to
anything to do with their various successes – that was
put up with, but I was never given the choice of a
largely the result of their own efforts and the occa-
dignified death and I was very bitter about that.
sional dash of good fortune. But after my accident,
I could accept that accidents happen and rarely asked
even the joy I derived from seeing the happiness of
'why me?', but I felt that the legislature's and the those I cared about went sour for me. Seeing others
medical profession's attitude of life at any cost was an get on with their lives, doing what I no longer could,
inhumane presumption that amounted to arrogance. was terribly distressing for me. I couldn't live my life
And what of the dollar cost? My enforced recovery vicariously through other people's satisfactions and
and rehabilitation cost taxpayers at least $150,000 by achievements. I was a self-centred person and I'd
my rough 'count, money that wouldn't have been always done what I wanted, had my own reasons for
wasted had anybody bothered to ask me how I felt living
about the whole thing and what I'd like to do.
Mum and Dad, you
often said that
you
didn't care
I had one good reason for living, of course, and her what I did as long as I was happy. I expect that many
name is Lee-Ann, the best thing that ever happened friends felt the same way. Well, I was termi-
to me. Wonderful Lee-Ann, without whom I would nally, unbearably unhappy with no way out - except
have
gone
insane long before now. But I wept when-
death. I know others have come to terms with para-
ever I thought of us together. What future could we plegia, or even quadriplegia, and managed to lead
have? No matter how hard I worked and how much successful, apparently normal and happy lives. I've
I achieved, she would inevitably be a nursemaid in a
met and been encouraged by some of them. I tips me
million different ways, and I hated that, no matter that
hat to them, for they have done what I cannot. Then
she so willingly and lovingly assumed the burden.
again, perhaps I have done what they could not. Four
Nor would I condemn her to spend her nights
attempts taught me that it takes an enormous amount
sleeping with a sexless wooden lump twitching with
of courage to commit suicide. Unfortunately, I didn't
spasm. That's right, sexless – impotent. Stripped of my
find the examples of others in my position motivat-
sexuality, I felt that I'd lost part of my essence, the very
ing or inspirational. For me, life as a para was so far
core of my masculinity. I was even denied the sensual
from the minimum I considered acceptable that it
pleasure of embrace, because from the chest down. just didn't matter. It's quality of life, not quantity,
I couldn't feel warmth, didn't even know if someone
that's important
was touching me. I love Lee-Ann, but she deserves
better than the pointless life I could offer, and I believe
that I'm giving her another chance at happiness no
matter how much pain I cause in the short term.
of my
on fire
-
It's a challenge, many of you said. Bullshit. My life
was just a miserable existence, an awful parody of nor-
malcy. What's a challenge without some reward to
make it worthwhile?
neck
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