A simple question

A simple question today as the Assisted Dying Bill is discussed in the House of Lords. It is not do you want the right to choose the time and means of your death in the face of terminal illness? It is are you prepared to be the elderly vulnerable terminally ill person who is pressurised into requesting death because you are made to feel a burden on family and society?

hope for the dying

My brother-in-law is a G.P. who specialises in palliative care and he has conducted extensive research on the subject both in this country and overseas. One of the frustrations with this area of medicine is the way in which the expertise and resources available to the terminally ill get little publicity, while the news is dominated by stories of demands for assisted suicide from lobby groups including the British Humanist Association and the work of organisations like Dignitas.

Over the weekend the Financial Times carried an excellent article A tradition of excellence in palliative care by journalist Adrian Tempany who spent last September and October with members of the Camden and University College London Hospital palliative care team and some of the 1500 new patients they care for each year. The report includes moving accounts of some of those being supported as they come to terms with a terminal condition and offers a helpful insight into the work of the palliative care team. Tempany writes about one couple:

To read the papers over the past 12 months, you’d be forgiven for thinking that Shelagh and Michael faced an agonising dilemma: fly to Switzerland, and bring Shelagh’s suffering to an abrupt end at Dignitas, or leave her helpless, to a painful, bewildering death. Assisted suicide was the biggest health story in Britain last year, after swine flu. But of the estimated 300,000 people who died of a terminal illness in Britain in 2009, only 27 bought a one-way ticket to Zurich. Most were nursed through the end of their lives by loved ones or by care teams. And many of those nursed by palliative care teams would not only die with minimal suffering, they would experience one of the most emotionally intense and even rewarding periods of their lives.

The article draws attention to the easily overlooked record of Britain in the area of palliative care:

Britain leads the world in palliative care, a discipline that owes much to the pioneering work of Dame Cicely Saunders, who founded the modern hospice movement in the 1960s, and the NHS commitment to care from cradle to grave. The hundreds of specialist nurses at work in the home, in care homes, hospices, hospitals and prisons are joined by 100,000 volunteers in hospices alone. They don’t reach everyone (nor are they expected to), but no one is excluded from the caseload. And while many are educated to degree or postgraduate level, what their patients value above all are compassion and understanding.

There are no happy endings to the stories reported by Tempany in the sense that most of the patients featured are now dead and being mourned by their loved ones and friends. What the report does highlight, however, is that these people were able to face their terminal illness with dignity and a sense that their life had real significance and value.

One piece of information mentioned in the report that has received little publicity in the British media is that the Swiss government is considering a significant tightening on the rules regarding assisted suicide and a possible ban on assisted suicide ‘tourism’. At the same time the government has expressed its desire to promote palliative care and suicide prevention.

The debate about assisted suicide has been dominated by the opinions of a few articulate commentators in the media pushing a particular agenda. The FT report is a timely reminder of the dedicated work going on day by day, bringing compassion, care and relief to those who are terminally ill.

Related post: assisted suicide – a relative issue?

assisted suicide - a relative issue?

As a curate I played rugby for an old boys club. Each Saturday a converted van would draw up beside the pitch and the back would be opened. Inside sat a young man in a wheelchair, paralysed from the shoulders down and dependent on his full time carers to assist with his needs. This young man had broken his neck in the scrum while playing for the old boys and could only watch from his chair the game he had loved to play. The club did all they could to help him, along with family and friends, but not surprisingly occasionally he had severe bouts of depression and spoke about a desire to end his life.

The young man mentioned above came to mind when I first I heard the news reports of the assisted suicide of Daniel James the 23 year old paralysed rugby player. Daniel was taken to a Swiss euthanasia clinic by his parents in order to fulfil his stated desire to die. I can’t imagine what Daniel went through in the time following his accident, nor the pain and turmoil experienced by his loving parents, which led to the decision to end his life. I pray for them as they seek to live with the choices they have made.

Today new guidelines on the issue of assisted suicide have been published by the Director of Public Prosecutions, Keir Starmer QC. The publication follows many months of lobbying by assisted suicide supporters. Lord Falconer, for example, made a bit of a Charlie of himself recently when he rather arrogantly suggested that he knew better that the Archbishop of Canterbury what constituted Christian compassion when it came to this matter.

One of the most chilling contributions to the debate has come from Baroness Warnock, a trenchant supported of the legalisation of assisted suicide. Writing in The Observer last October she wrote Legalise Assisted Suicide, For Pity’s Sake. The first part of the article was a consideration of the legal implications of the James’ case and was a fairly straightforward rehearsal of the issues. And then came this statement:

But the more crucial argument is this: we have a moral obligation to take other people's seriously reached decisions with regard to their own lives equally seriously, not putting our judgment of the value of their life above theirs. Mr and Mrs James have sadly and dramatically carried out this moral obligation.

Why is it a moral obligation? What is the ethical framework within which Warnock expresses this obligation? Warnock’s argument is the ultimate retreat to relativism – there is no objective moral framework simply the belief that each person should be free to decide what’s best for them. I say belief but it seems to me to be nothing more than an assertion. No explanation is given as to the basis of this opinion and this is pretty worrying coming from someone who for so long has been involved in framing the debate and law on a wide variety of moral issues in our country.

I first studied Warnock’s approach to ethics as a student when I wrote a paper on the Warnock Report (1984). I was looking particularly at what the report had to say about surrogate motherhood but it led to a wider exploration of the methods and assumptions underlying the report’s findings and recommendations. My conclusion was that the report was characterized by a secular, utilitarian and technological world view. The report came out against surrogate motherhood but only on the grounds that there was a danger of commercial exploitation.

I shouldn’t have been surprised at Warnock’s article in The Observer. This is what she said in an interview for Life and Work, the Church of Scotland Magazine.

If you're demented, you're wasting people's lives – your family's lives – and you're wasting the resources of the National Health Service.

I'm absolutely, fully in agreement with the argument that if pain is insufferable, then someone should be given help to die, but I feel there's a wider argument that if somebody absolutely, desperately wants to die because they're a burden to their family, or the state, then I think they too should be allowed to die.

So let’s be clear. The reason for supporting assisted suicide/dying is that the person is wasting other people’s lives and wasting the NHS’s resources by continuing to live. A person’s worth is measured by nothing more than this. It’s one small step from saying that people have an obligation to die when they become a burden and another short step to saying that the state has an obligation to get rid of those who have become a burden. Let’s go all the way and make Soylent Green our blue print for the future. Soylent Green is the Charlton Heston film in which people were encouraged to embrace suicide so that their bodies could be turned into food for the masses.

But there is another way of determining a person’s worth. A person’s worth is not defined by their abilities or faculties but by the truth that they are created and loved by God and precious to him and we will be held accountable by God for how we treat them.

An initial response to the DPP's Interim Policy for Prosecutors in Respect of Cases of Assisted Suicide by the Church of England can be found here.

The Church of England's position on Assisted Suicide is set out here.

This is a re-working of an earlier post first published here.

assisted suicide - a relative issue?

As a curate I played rugby for an old boys club. Each Saturday a converted van would draw up beside the pitch and the back would be opened. Inside sat a young man in a wheelchair, paralysed from the shoulders down and dependent on his full time carers to assist with his needs. This young man had broken his neck in the scrum while playing for the old boys and could only watch from his chair the game he had loved to play. The club did all they could to help him along with family and friends but not surprisingly occasionally the young man had severe bouts of depression.

The young man mentioned above came to mind as I heard the news reports of the assisted suicide of Daniel James the 23 year old paralysed rugby player. Daniel was taken to a Swiss euthanasia clinic in order to fulfil his stated desire to die. I can’t imagine what Daniel went through in the time following his accident, nor the pain and turmoil experienced by his loving parents, which led to the decision to end his life. I pray for them as they seek to live with the choices they have made.

However, I was surprised to read an article in The Observer last Sunday by Mary Warnock entitled Legalise Assisted Suicide, For Pity’s Sake. The first part of the article was a consideration of the legal implications of the James’ case and was a fairly straightforward rehearsal of the issues. And then came this statement:
But the more crucial argument is this: we have a moral obligation to take other people's seriously reached decisions with regard to their own lives equally seriously, not putting our judgment of the value of their life above theirs. Mr and Mrs James have sadly and dramatically carried out this moral obligation.

Why is it a moral obligation? What is the ethical framework within which Warnock expresses this obligation? Warnock’s argument is the ultimate retreat to relativism – there is no objective moral framework simply the belief that each person should be free to decide what’s best for them. I say belief but it seems to me to be nothing more than an assertion. No explanation is given as to the basis of this opinion and this is pretty worrying coming from someone who for so long has been involved in framing the debate and law on a wide variety of moral issues in our country.

I first studied Warnock’s approach to ethics as a student when I wrote a paper on the Warnock Report (1984). I was looking particularly at what the report had to say about surrogate motherhood but it led to a wider exploration of the methods and assumptions underlying the report’s findings and recommendations. My conclusion was that the report was characterized by a secular, utilitarian and technological world view. The report came out against surrogate motherhood but only on the grounds that there was a danger of commercial exploitation.

I shouldn’t be surprised at Warnock’s article in The Observer. This is what she said in an interview for Life and Work, the Church of Scotland Magazine.

If you're demented, you're wasting people's lives – your family's lives – and you're wasting the resources of the National Health Service.

I'm absolutely, fully in agreement with the argument that if pain is insufferable, then someone should be given help to die, but I feel there's a wider argument that if somebody absolutely, desperately wants to die because they're a burden to their family, or the state, then I think they too should be allowed to die.

So let’s be clear. The reason for supporting assisted suicide/dying is that the person is wasting other people’s lives and wasting the NHS’s resources by continuing to live. A person’s worth is measured by nothing more than this. It’s one small step from saying that people have an obligation to die when they become a burden and another short step to saying that the state has an obligation to get rid of those who have become a burden. Let’s go all the way and make Soylent Green our blue print for the future. Soylent Green is the Charlton Heston film in which people were encouraged to embrace suicide so that their bodies could be turned into food for the masses.

But there is another way of determining a person’s worth. A person’s worth is not defined by their abilities or faculties but by the truth that they are created and loved by God and precious to him and we will be held accountable by God for how we treat them.