On one hand, the development of medicine allows to prolong the life of patients who previously had no chance for survive, on the other hand, though, it condemns some of them and their loved ones to extreme suffering. Fear of suffering is the main reason for a possible wish for euthanasia. The research aimed at measuring the attitude towards euthanasia among doctors and nurses who come in professional contact with terminally ill patients or patients versus the medical personnel who do not come in such contact. The research included: age, profession and workplace as well as personal experience in providing care to the seriously ill. The Attitudes Towards Euthanasia Questionnaire by Głębocka and Gawor was used during the research. The method consists of three scales: Informational Support, Liberal Approach and Conservative Approach. Medical stuff taking care of terminally ill patients were less conservative in their opinions than the participants from the comparative group. The intergroup differences in terms of Liberal Approach towards Euthanasia Scale were not obtained. It turned out that the age fostered the conservative approach, and working at the intensive care units or taking care of an ill relative fostered the reduction of such approach. All the respondents approve the idea of providing the patients and their families with informational support. Working in intensive care units or taking care of terminally ill relatives seems to reduce conservative attitudes towards euthanasia because persons with such experience have personally faced the multifaceted emotional and physical costs of suffering.
In the present article, the author attempts to solve the paradox hidden in the declaration pronounced by Bogusław Wolniewicz who referred to himself as a ‘Non-Confessional Roman Catholic.’ First, the author analyses (1) the way Wolniewicz understood the sources of religion, and then, (2) how he defined the minimum of Christianity. (3) The author investigates whether it is possible to reconcile his acceptance of euthanasia with the teaching of the Church, and finally, (4) the author focuses on his evangelical aesthetics. By way of conclusion the study traces on similarities between the tychistic rationalism and Christianity.