Michael Wilcockson Issues of Life and Death pp11-13

c) Revealed ethics: strong sanctity of life arguments Within Christianity there are many versions of the sanctity of life argument because although the basic proposition is that life is sacred and given to humans by God, modern medical advances have made it increasingly more difficult to determine whether a person has reached a stage where 'life', in any proper sense of the word, is still a life. Those who hold to a strong sanctity of life view fiercely defend the sanctity of life against all humanistic or utilitarian arguments which attempt to dilute or modify it. A number of terms are used to define their position. Sometimes, especially in political circles, this is called the pro-life position and in philosophical terms such a view corresponds to vitalism. Vitalists argue that a human life is always sacred because it possesses a soul and that there are no ordinary or extraordinary means that justify the termination of a human life - even from the moment of conception. Sanctity of life is defined according to revealed ethics by the following biblical texts: Set apart: In Christian thought every human being is created in the image and likeness of God. To be created in God's image implies that humans are set apart and different from all other creatures and that every human being possesses a 'spark' of divinity (Genesis 1:27) within them which sets them apart from or her creatures (Genesis 1:28). The incarnation of the Word of God as man in the person of Jesus (John 1:14) reaffirms the sanctity, holiness and intrinsic value of every human life unconditionally in its relationship with God . Loan and destiny: If God is the author of life then it follows that he is the one who determines when it should end Gob 1:21). It is not up to the individual whether he or she might add or subtract from his or her life or anyone else's because life is a gift, or a loan, from Go d. God is a providential Go d who through nature or other means is the only being who may directly terminate a person's life. Respect and honour: Taking a life is broader than simplykilling and th e prohibition in the Ten Commandments (Exodus 20 :13) not to murder is par t of the social glue that equally shows respect for parents, property, marriage, husband and neighbour .The command in Deuterono my 30: 19-20 to 'choose life' is the believer's response to honour God and respect life. Love and protection: Love requires the Christian to respect and protect all humans regardless of status, gender and age. This is famously illustrated in Jesus' parable of the Good Samaritan (Luke 10:29- 37). The Greek term often used by the New Testament is agape and in its Christian usage suggests that love is active an d requires a person to sacrifice his own greatest happiness for others (1 John 3:17-18) .Jesus' life is an explicit reminder that life is God's gift of love (john 3: 16) . But for many Christians sanctity of life in addition to revealed law is also supported by natural law. This is the Roman Catholic view asset out by Pope John Paul II in Evangeliuni Vitae (1995). Evangelium Vitae considers how contemporary society

has undermined the sanctity of life and by developing a 'culture of death' has devalued the dignity of human life. In particular it has marginalised the weak, the ill and the handicapped or disabled. d) Revealed ethics: weak sanctity of life arguments The main problems of sanctity of life lie not so much in the principles but in the applications to situations which become more and more complicate d as medical science blur s the boundaries between life and death. Some supporters of sanctity of life appeal to extraordinary means as a justification for killing when someone is no longer able to live a worthwhile life. This might be due to extreme suffering or irreversible brain damage. In these cases those who support a weak sanctity of life argue that agape should be the primary determining principle. The weak sanctity of life view argues that being alive, in a Christian sense, means being able to live life in body and soul as a 'living sacrifice ' (Romans 12:1). Being 'alive' is not sufficient unless a person can express himself physically and spiritually. Some warn against making life so absolute that it turns it into an idol worthy of worship. As Stanley Hauer was has argue d, since the Church has allowed martyrdom on occasions it follows that the sanctity of life principle is not so absolute and it permits taking life when it is for the well-being of others. He concludes: Appeals to the sanctity if life as an ideology make it appear that Christians are committed to the proposition that there is nothing in life worth dying JOI: (Stanley Hauer was, Suffering Presence [1986], page 92) i) Critique of revealed ethics If shortening life is against sanctity of life, then is pro longing it also bad? If life is a gift then isn't it mine to do with as I wish? People don't actually believe in the sanctity o flife because they frequently find reasons to make it less absolute. The weak sanctity of life is a good example of this. Peter Singe r argues that the next logical step should be to replace it with a non- religious ration al quality of life principle.