What does Christian theology contribute to the assisted dying debate?
by Ian Paul, Psephizo:
A few weeks ago, I was on a discussion panel on a local TV station, and near the end of the hour, the question of assisted dying came up, and (wearing my dog collar) I was asked my views. I felt I was unprepared, and I reached for the common practical issues of care for the vulnerable, the ‘slippery slope’ of who would be eligible, the sense of pressure that the dependent would feel, and the serious issue of changing the role of the medical profession from protecting life to removing it. These are all important arguments (to which I will return below), but I was caught short when the person next to me turned to me and said ‘You’re a man of the cloth: what about God?’ It was interesting being challenged to be more religious on a secular debate by a non-Christian! I immediately responded with comments about life being a gift from God, and humans being more than rational, autonomous individuals. But I am not sure I did a very good job.
I was pleased when, three weeks ago, Justin Welby did speak up in opposition to the forthcoming Assisted Dying bill—but I sensed he fell into the same trap as I did.
Good palliative care can provide us with the dignity and compassion we are all searching for as we reach the end of our lives. This proposed legislation risks eroding funding for palliative and hospice care.
Furthermore, legalising assisted suicide would disproportionately impact many millions of vulnerable people, who might perceive themselves as a burden on those around them and the health service. My concern is that once you can ask for assisted suicide, it soon becomes something that you feel that you ought to do. Permission slips into being duty. This does not represent true choice for all, and I worry that no amount of safeguards will ensure everyone’s safety at the most vulnerable point of their lives.
These are good points—but anyone could make them. There is nothing distinctively Christian about them. So what do Christians have to say, and what relation might theological concerns have to the practical issues raised here?
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