We may conclude that Christians should be against abortion and euthanasia based on what the Bible teaches us about God, ourselves, creation and new creation. However, does this mean that we can impose this value on the rest of society? If the democratic majority think that assisted dying is okay, or even if this is a choice desired by just a small minority, then who are we to block them and to say no?
There may be a case for saying that the new legislation coming through will put the rights of those who disagree with assisted dying at risk. Specifically, whilst there may be conscience clauses protecting doctors being required to administer lethal injections but first, as Ben Chang writes in Evangelicals Now:
“As a doctor, I may refuse to prescribe or draw up the lethal injection. But what about the nurse who is asked to insert the intravenous cannula? Or the taxi driver who is booked to take the patient to the assisted dying facility? Or the friend who is asked to be in the room for the patient’s final moments?”[1]
Furthermore, medics may have that conscience clause in place now but new doctors medical students may find that a commitment to such clauses quickly becomes career limiting. It seems unlikely to me that the safeguards talked about will properly protect both those who as a matter of principle cannot be involved in assisted dying or the many vulnerable people themselves but does that simply mean we need better safeguards or would we still need to say no to such legislation?
I believe that we should continue to oppose the assisted dying legislation and if it goes through, to speak up for its repeal. Some Christians will have a calling to campaign actively to reverse the legislation just as Wilberforce and others campaigned against slavery and in recent times Christians have campaigned against the 1967 abortion act.
The reason I believe this is founded in an understanding of what we sometimes refer to as Common Grace. Acts 14:17 puts it this way:
“7 Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.”
God has a concern for all of his creation and provides for our needs by this common grace. One such need is for justice, So, Paul tells us that :
“Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. 2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. 4 For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.”[2]
The reason that we are meant to submit to those in authority is because God uses then for good to restrain wickedness and uphold goodness. This does not mean that our rules are necessarily themselves morally good, do not serve their own needs and desires nor that they will never implement bad law. It does mean that God is concerned for society as a whole and uses them to bring some level of orderliness.
It is this principle of common grace which means that we want two things. First, we want to be able to live in a society where as far as possible there is a freedom for godliness and the Gospel. Secondly, we want our friends and neighbours to enjoy and benefit from those things we need to be for their good and benefit.
Finally, we want to stand up for a culture of life and against the culture of death that abortion and euthanasia represent. This is because it provides an opportunity to witness. Peter says:
“Be prepared to give a reason for the hope that you nave.”[3]
The word for “reason” here is the same word from which we get “apologetics”. In 1 Peter 3, this kind of reasoning or apologetic is not to do with giving answers to complex philosophical objections but rather to connecting up a godly lifestyle with our sure and certain hope.
Incidentally, for that reason, I personally encourage people making the case against abortion and euthanasia to offer what is sometimes called a “thick apologetic” by which we mean the opposite of thin rather than of clever. It means that our reasoning is not primarily to do with protecting our rights to freedom of religion and conscience nor about the concerns to do with safeguarding and protections, though those things matter. Rather, we want to show that this is what God expects and why that is a good thing.
So, Christians should, I believe, continue to make the case against abortion and euthanasia. Even if we lose the immediate bathe over current legislation, we should keep on making the case for a better way and pointing people to the Gospel as the basis for our position.
[1] A post assisted dying world: Three ways the church can prepare | Evangelicals Now
[2] Romans 13:1-5.
[3] 1 Peter 3:15.
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