Tag Archives: Right to Life

Which side of the abortion rights debate is backed by scientific evidence?

Unborn Baby - 10 weeks old
Unborn Baby – 10 weeks old

Once upon a time I didn’t know much about the case for abortion rights or the case for the right to life of unborn children. My reason for not reading much about it is that I thought that it was kind of a subjective issue. But, I started a project to read 1-2 books on every conceivable topic, including one on abortion. Lo and behold, it turned out that one side did have the backing of science.

This article from The Public Discourse explains: (links removed)

The following are typical examples—only three of the many, many we could cite. These are from standard texts by embryologists, developmental biologists, and microbiologists:

“Human life begins at fertilization, the process during which a male gamete or sperm unites with a female gamete or oocyte (ovum) to form a single cell called a zygote. This highly specialized, totipotent cell marked the beginning of each of us as a unique individual.” “A zygote is the beginning of a new human being (i.e., an embryo).” Keith L. Moore, The Developing Human: Clinically Oriented Embryology, 7th edition.

“Fertilization is the process by which male and female haploid gametes (sperm and egg) unite to produce a genetically distinct individual.” Signorelli et al., Kinases, phosphatases and proteases during sperm capacitation, Cell Tissue Research.

“Although life is a continuous process, fertilization (which, incidentally, is not a ‘moment’) is a critical landmark because, under ordinary circumstances, a new, genetically distinct human organism is formed when the chromosomes of the male and female pronuclei blend in the oocyte” (emphasis added; Ronan O’Rahilly and Fabiola Mueller, Human Embryology and Teratology, 3rd edition.

The genetically distinct part is key – this unborn child is has a different DNA signature (a human signature) than either the mother or the father. Nothing will be added or taken away from this new signature as the unborn child grows. It never changes.

More:

These authorities all agree because the underlying science is clear. At fertilization—or, more precisely, when the sperm (a male sex cell) fuses with the oocyte (a female sex cell, more commonly referred to as an egg)—each of them ceases to be, and a new entity, one that is both genetically and functionally distinct from either parent, is generated. This new entity, initially a single totipotent cell, then divides into two cells, then (asynchronously) three, then four, eight, and so on, enclosed all the while by a membrane inherited from the oocyte (the zona pellucida), which then dissolves during implantation, allowing for continued growth in the direction of maturity as a member of the species. Even prior to implantation, however, these cells and membrane function as parts of a whole that regularly and predictably develops into the more mature stages of a complex human body.

How do we know that the result of sperm-oocyte fusion is a new entity, rather than a continuation of the oocyte? We know that a new entity exists because, once the sperm penetrates the oocyte, a completely new trajectory of biological development commences. The biological activity of an oocyte is directed toward successful fertilization; the biological activity of sperm is directed toward penetration of an oocyte. The biological activity of the new entity that results when sperm and oocyte fuse, however, is directed toward nothing less than the development of a mature human organism, distinct from either parent. Further, this new entity’s activities are directed not by instructions from the mother’s body, as some people wrongly suppose, but by its own unique set of instructions, especially the blueprint for development contained in its unique genetic material. The mother’s body recognizes the zygote and then the embryo as an entity distinct from itself. In fact, the embryo must send out chemical signals to prevent the mother’s immune system from attacking it. The embryo also emits chemical signals that induce changes in the lining of the mother’s uterus to enable successful implantation.

If this embryo is provided a suitable environment, nutrition, and protection from deliberate attack, serious injury, or disease, it will develop to the mature stage of a human organism. Thus, from the zygote stage onward this distinct, new organism has all of the internal resources—in its genetic and epigenetic structure—needed to develop itself (or, rather, himself or herself, since in the human sex is determined from the very beginning) to the mature stage of a human organism. At no point after fertilization—implantation, gastrulation, birth, puberty, etc.—does a fundamental change in biological trajectory occur. These subsequent stages of development are simply the unfolding of the zygote’s inherent dynamism toward human organismal maturity. This shows that the zygote already is a human organism—a member of the species Homo sapiens—albeit at an early stage of his or her development.

So, since I like to win arguments with science, I just took the side of the debate that was backed by science. I really hate to lose debates, you know. I really like to cite scientific evidence when I’m debating.

The crime of abortion, it seems to me, is that you are depriving a human being of his or her future, because of your convenience right now. Human beings don’t have the right to take away the futures of other human beings because they want to be unburdened by the results of their own actions. We shouldn’t resort to violence in order to escape responsibility for our own actions. In almost every case, (except to save the life of the mother), killing the unborn child isn’t justified. It’s actually very scary to me that anyone would think that hurting other people was a reasonable response to one’s own diminished happiness. How did we ever get to a place in society when people don’t think that taking responsibility to care for the unborn child is morally better than killing the unborn child? It’s a baby for goodness sake. We ought to be serious about setting up our lives and controlling ourselves so that we never hurt an unborn child.

Can atheists condemn slavery as immoral? Do atheists believe that slavery is wrong?

A long journey through the night
A long journey through the night

Note: For a Christian response to the complaint that the Bible doesn’t condemn slavery, see this article and this article for slavery in the Old Testament, and this article for slavery in the New Testament. These are all by Christian philosopher Paul Copan. You can watch a lecture with Paul Copan on the slavery challenge here, and buy a book where he answers the challenge in more detail. There is also a good debate on whether the Bible condones slavery here, featuring David Instone-Brewer and Robert Price. My post is not a formal logical essay on this issue, it is more that I am outraged that atheists, who cannot even rationally ground objective morality, insist on criticizing the morality of the Bible. I think that atheists who are serious about finding the truth about these issues should check out those links, if they are interested in getting to the truth of these matters.

In other posts, I’ve argued that without an objective moral standard of what is right and wrong, any judgments about right and wrong are just individual opinions. So, when an atheist says slavery is wrong, what he really means is that he thinks slavery is wrong for him, in the same way that he thinks that,say, that chocolate ice cream is right for him. He isn’t saying what is wrong objectively, because on atheism there are no objective moral rules or duties. He is speaking for himself: “I wouldn’t own a slave, just like I wouldn’t eat broccoli – because it’s yucky!”. But he has no rational argument against other people owning slaves in other times and places, because their justification for owning slaves is the same as his justification for not owning slaves : personal preference and cultural conventions.

So do atheists oppose slavery? Do they believe in an objective human right to liberty? Well, there are no objective human rights of any kind on atheism. Human beings are just accidents in an accidental universe, and collections of atoms do not mysteriously accrue “rights”. There is no natural right to liberty on atheism. Now consider abortion, which is favored by most atheists. Like slavery, abortion declares an entire class of human beings as non-persons in order to justify preserving their own happiness and prosperity by means of violence. That’s exactly what slavery does, except abortion is worse than slavery, because you actually kill the person you are declaring as a non-person instead of just imprisoning them.

So how many atheists have this pro-abortion view that it is OK to declare unborn children  as non-persons so they can kill them?

Well, according to Gallup, the “non-religious” are the group most likely to support abortion. In fact, 68% favor legalized abortion, compared to only 19% who oppose it.

Take a look at the Gallup poll data from 2012:

Atheists are OK with the strong killing the weak
Most atheists are OK with the strong killing the weak

The Gallup numbers might actually be low, because “No religion” might include people who are spiritual, but not religious. But what about atheists alone?

As a group, atheists tend to be among the most radical supporters of legalized abortion. The Secular Census of 2012 found that 97% of atheists vote for abortion. There are almost no pro-life atheists. Why is it that atheists look at unborn children and think it’s OK to kill them? Well, let’s see what atheists scholars think about morality, and from that we’ll find out why they think abortion is morally permissible.

Atheist scholars think morality is nonsense

Atheist William Provine says atheists have no free will, no moral accountability and no moral significance:

Let me summarize my views on what modern evolutionary biology tells us loud and clear — and these are basically Darwin’s views. There are no gods, no purposes, and no goal-directed forces of any kind. There is no life after death. When I die, I am absolutely certain that I am going to be dead. That’s the end of me. There is no ultimate foundation for ethics, no ultimate meaning in life, and no free will for humans, either.

Source: http://www.arn.org/docs/orpages/or161/161main.htm

Atheists Michael Ruse says atheists have no objective moral standards:

The position of the modern evolutionist is that humans have an awareness of morality because such an awareness of biological worth. Morality is a biological adaptation no less than are hands and feet and teeth. Considered as a rationally justifiable set of claims about an objective something, ethics is illusory. I appreciate when someone says, ‘Love thy neighbor as thyself,’ they think they are referring above and beyond themselves. Nevertheless, such reference is truly without foundation. Morality is just an aid to survival and reproduction, . . . and any deeper meaning is illusory.(Michael Ruse, “Evolutionary Theory and Christian Ethics,” in The Darwinian Paradigm (London: Routledge, 1989), pp. 262-269).

Atheist Richard Dawkins says atheists have no objective moral standards:

In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, or any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference… DNA neither knows nor cares. DNA just is. And we dance to its music. (Richard Dawkins, River Out of Eden: A Darwinian View of Life (1995))

Most atheists are like this – although some affirm objective morality, without really having a rational basis for it. In general though, when atheists use moral language to condemn God, the Bible, or Christians, it’s very important to understand that it is just theater. They are trying to use words that describe realities that they do not even believe in, usually with the goal of getting you to stop judging them for their own sin. I blogged about two examples of this before – Richard Carrier and Michael Shermer.

Let’s take a closer look at Richard Dawkins’ statement that there is “no evil and no good”.

Richard Dawkins and morality

Here’s Richard Dawkins’ view of abortion:

Richard Dawkins explains morality on atheism
Richard Dawkins explains morality on atheism

But wait! He goes even further than mere abortion:

Dawkins believes in Darwinian evolution. Survival of the fittest. The strong kill the weak. Where is protection for the unborn in that narrative?

Richard Dawkins even advocates for adultery.

So, what Dawkins really believes is that morality is nonsense. But in order to get you to stop condemning abortion, adultery, infanticide and a whole host of other atheistic misbehaviors, he will try to condemn you using moral language to stop you from making moral judgments. But the goal here is to intimidate you into not judging. By his own words, he thinks that the whole notion of objective moral values and objective moral duties is just nonsense.

Who does oppose slavery?

How did slavery end?

Dinesh D’Souza explains:

Slavery was mostly eradicated from Western civilization–then called Christendom–between the fourth and the tenth century. The Greco-Roman institution of slavery gave way to serfdom. Now serfdom has its problems but at least the serf is not a “human tool” and cannot be bought and sold like property. So slavery was ended twice in Western civilization, first in the medieval era and then again in the modern era.

In the American South, Christianity proved to be the solace of the oppressed. As historian Eugene Genovese documents in Roll, Jordan, Roll, when black slaves sought to find dignity during the dark night of slavery, they didn’t turn to Marcus Aurelius or David Hume; they turned to the Bible. When they sought hope and inspiration for liberation, they found it not in Voltaire or D’Holbach but in the Book of Exodus.

The anti-slavery movements led by Wilberforce in England and abolitionists in America were dominated by Christians. These believers reasoned that since we are all created equal in the eyes of God, no one has the right to rule another without consent. This is the moral basis not only of anti-slavery but also of democracy.

And, in fact, you can see Christians pushing the culture hard against abortion today, just as we did with slavery. We also oppose frivolous divorce, and redefining marriage in a way that normalizes removing mothers and/or fathers away from their children. Defending the weak is what we do.

Awakening the “moral sense” of the public in the abortion debate

 

Young pro-life women protest Planned Parenthood
Young pro-life women protest Planned Parenthood

Scott Klusendorf linked to this article from the Public Discourse. The article talks about the need to augment logical arguments in other ways in order to awaken the moral sense of the public so that they will support the pro-life cause and vote to repeal pro-abortion laws.

Excerpt:

In a manner similar to the case of slavery as outlined by Douglass, there are two simple points that, once admitted, join to condemn clearly the practice of abortion: (1) the embryo is a human being from the moment of conception, and (2) all human beings have a natural right to life.

The second point, as in the case of the natural right to liberty, doesn’t require serious argument on the level of ordinary judgment, even though many pro-choice philosophers have tried to argue that only persons have a right to life, and the unborn, in their view, aren’t persons. To make such arguments, however, requires choosing an arbitrary cut-off point for personhood, as pro-life philosophers such as George, Tollefsen, and Lee have shown.

The first point is more often chosen as promising ground for challenges, but it too is plainly obvious to the unbiased mind.

Once conception occurs, the embryo is something other than the woman who carries it. The fact that the embryo requires the mother’s body to live is no argument against this—dependence does not exclude otherness, otherwise none of us would be distinguishable from everyone and everything else in the world upon which we depend in innumerable ways. The embryo is obviously something other than a part of the mother, but what is it?

This is where it gets easy, despite the messy, abstract philosophical arguments. The more appropriate version of the question is the following: What else could it be besides a human being? Is there a single example in natural history of sexual intercourse between two individuals of the same species resulting in something other than another individual of that species? Is it plausible to guess that sexual intercourse between two human beings might result in a fish, at least initially? Or maybe a frog? Such speculation is entirely fanciful and runs directly contrary to our experience of the world since the beginning of recorded history.

It should be obvious to anyone that the two points hold, and that the embryo is a human being possessing a natural right to life from the moment of its conception. The problem is that the younger and less developed the embryo is, the less it excites what some have called our “moral sense,” our sympathy with it as another human being like us. And as Hume correctly notes, human beings tend to be moved more by their passions and feelings, including the so-called “moral sense,” than by their intellectual understanding of the world when determining their actions. Even if our reason and common sense tell us clearly—as they undoubtedly do—that the embryo is a human being with the right to life, our moral sense or sympathy lets us off the hook.

So where does this leave pro-life advocates? How can we bridge the Humean—and human—gap between intellectual understanding and actual practice in our nation? The answer lies in the parallel between the issue of abortion and those of slavery and subsequent civil rights. The pro-life movement needs to model more closely in its organization and practices the antebellum abolition movement and the civil rights movement in order to achieve similar success in ending the evil of abortion. It needs to take up the mantle of these causes in a manner beyond rhetorical parallel or intellectual analogy and be prepared to undergo similar hardships before achieving its goals.

Both of these historical movements ultimately succeeded not by winning arguments, but by awakening the moral sense or conscience of a majority of the nation. Legislation relating to the provision of an ultrasound prior to an abortion, currently in place in some form in more than twenty states, is very well suited to this purpose. The dissemination of graphic images relating to abortion procedures, though controversial in pro-life circles, is also highly appropriate to this purpose.

The civil rights movement was driven forward significantly by television and photographic coverage of the inhuman treatment of protestors, as well as the publication of vivid written reports of racially motivated cruelties. Moral senses or sympathies are sparked most effectively by distasteful, unsettling, and shocking information; and when intellectual argument has had its day in trying to awaken consciences and has shown itself insufficient, recourse must be had to the level of moral sense and feeling.

There can be no doubt that pro-lifers are the abolitionists of this generation, urging the powerful not to take advantage of the powerless.

This reminds me about the story of Emmett Till. Have you heard of that? Here it is explained in a letter from Gregg Cunningham of CBR, a pro-life group.

Excerpt:

Many pro-lifers have heard about Emmett Till, the fourteen-year-old black boy from Chicago who, while visiting relatives in Mississippi, was tortured to death, allegedly for whistling at a white woman (or bidding her farewell with a flippant “bye baby” – accounts vary). But this tragic civil rights story offers more lessons for effective pro-life activism than is generally understood.

BlackPressUSA.com, August 27, 2001, reported in a story entitled “1955 – Emmett Till Killed in Mississippi” that Emmett’s mother “had insisted that the casket be opened when it arrived in Chicago, although it had been sealed when it left Mississippi.” There was a reason that authorities in Mississippi did not want the world to see the body of Emmett Till.

The Washington Post, August 28, 2005, published a story on the legacy of Emmett Till entitled “Dead End,” with a subhead which read “On the Trail of a Civil Rights Icon, Starting Where He Did”:

…Ahmed A. Rayner Sr., … prepared Emmett’s body for services after it was pulled from the Tallahatchie River – with a cotton-gin fan tied around his neck with barbed wire. Tortured and bruised, with most of his teeth missing, his remains were returned in a sealed box on a train to Chicago.

Ahmed Rayner is dead and the family-owned funeral home is run by his granddaughter [Pamela Rayner].

[…]‘I remember him saying that he had to do something because the way that he [Emmett] was brought up here, he looked so bad that it would probably scare most of the people,’ says Rayner. There was the eye that her grandfather had to put back into Till’s head and the fixing of his swollen tongue that hung out of his mouth – the stitching and patchwork to make the boy presentable in a glass-covered casket.

There was also a reason that Emmett’s mother demanded the unsealing of the crate in which the condition of her son’s body had been hidden:

‘After the body arrived I knew I had to look and see and make sure it was Emmett. That was when I decided that I wanted the whole world to see what I had seen. There was no way I could describe what was in that box. No way. And I just wanted the world to see.’ (BlackPressUSA.com, February 21, 2001, ‘A Disturbing Picture’)

Sounds a lot like abortion: no way it can be described; vital that we show the world how horrifying it looks.

I think the right approach is to give the arguments and the evidence first, and then to show the ultrasound images or the graphical images second (warning people to look away if they are squeamish, first). This is the way that moral people have always argued against injustices. If it worked to change minds then, then it will probably work to change minds now, too. For my own part, I’ve chose not to engage in sexual behavior at all until I am in a position where I can welcome a child into the world. I want to give my future children a safe environment with a committed mother and father. And if I have to give up short-term recreation in order to avoid putting myself in a situation where abortion might be a temptation, then that’s what I’m going to do. It’s called acting responsibly.

Republican governors signing pro-life legislation in several states

I'm Scheming Unborn Baby, and I approve this study
I’m Scheming Unborn Baby, and I approve of red state legislatures and governors

For the rest of Easter weekend, I have scheduled 5 posts on the resurrection. But this post is all about the wonderful pro-life legislation that our Republican governors and legislatures are enacting into law in red states.

Let’s start with something from last month, with Kentucky Governor Matt Bevin.

Life Site News reports:

Kentucky governor Matt Bevin promised to make pro-life issues a top priority, and Tuesday he made good on his promise.

Matt Bevin signed an informed consent bill requiring that biological facts and medical information be given to mothers in person or by real-time video at least 24 hours before an abortion.

“The overwhelming support for Senate Bill 4 in the Kentucky legislature is a positive step toward protecting the emotional and physical health and safety of women,” Bevin said in a statement before signing the bill.

Bill supporters say the reason the bill was necessary is because many abortionists circumvent the law by having mothers listen to a prerecorded message over the phone.

[…]Gov. Bevin chose this as the very first bill he signed into law. He put his signature to it as soon as legislators delivered it to him. The bill informing mothers of the medical and biological facts related to gestation and abortion becomes the Bluegrass State’s first new pro-life law in twelve years.

Pro-life legislation was previously roadblocked by the Democrat-controlled state House.

Here’s one from earlier this month, from South Dakota Governor Dennis Gaugaard.

Life News reports:

South Dakota just became the next state to protect unborn babies from painful, late-term abortions.

On Thursday, Gov. Dennis Gaugaard signed into law a bill to ban abortions after 20 weeks and penalize doctors who do late-term abortions in non-emergency situations, the Argus Leader reports. Penalties for violations of the law include up to a year in jail and a $2,000 fine, according to the report. The only exceptions would be in certain medical emergency cases, the report states.

[…]The state House passed the pro-life measure last week, LifeNews reported.

South Dakota has one abortion clinic left, a Planned Parenthood in Sioux Falls that does abortions up to 14 weeks; however, the new bill would ensure that later abortions will not be done in the future in the state. More than 18,000 very late-term abortions are performed every year on perfectly healthy unborn babies in America.

[…]The bill is modeled after the Pain-Capable Unborn Child Protection Act, which has become law in 12 states: Alabama, Arkansas, Georgia, Idaho, Kansas, Louisiana, Nebraska, North Dakota, Oklahoma, Texas, West Virginia and Wisconsin.

The next one is from Indiana, where pro-life Governor Mike Pence signed a pro-life bill into law this week. This bill will prevent abortions of babies who are the “wrong sex”, the “wrong race”, or who have disabilities such as Down syndrome.

Life News reports:

Indiana has become the second state in the nation, following North Dakota, to ban abortions on babies who are diagnosed in the womb as having Down syndrome. Gov. Mike Pence signed the bill today to protect unborn babies from being aborted simply because of a disability, race or sex.

Pence signed House Bill 1337, which would ban abortion doctors from knowingly aborting an unborn baby solely because of a genetic disability such as Down syndrome, the unborn baby’s race or sex. The bill also has several other abortion-related measures, including a requirement that aborted or miscarried babies’ bodies be cremated or buried and another requirement that abortionists who have hospital admitting privileges renew them annually. The burial/cremation requirement backs up a law passed in 2015 by Gov. Pence requiring that aborted babies’ bodies be disposed of in a humane way.

“Throughout my public career, I have stood for the sanctity of life. HEA 1337 is a comprehensive pro-life measure that affirms the value of all human life, which is why I signed it into law today,” Governor Pence said in a statement.

Pence continued: “I believe that a society can be judged by how it deals with its most vulnerable—the aged, the infirm, the disabled and the unborn. HEA 1337 will ensure the dignified final treatment of the unborn and prohibits abortions that are based only on the unborn child’s sex, race, color, national origin, ancestry, or disability, including Down syndrome.”

The next one concerns Arizona, where pro-life Governor Doug Ducey is set to sign three pro-life bills into law.

Life News reports:

Three pro-life bills are on their way through the Arizona legislature and soon could be on Gov. Doug Ducey’s desk.

On Wednesday, the Arizona House gave preliminary approval to the bills, and a final vote is expected on Thursday, according to the Arizona Daily Star. The bills, already passed in the state Senate, would regulate the use of dangerous chemical abortion drugs, ban the trafficking of aborted babies’ body parts and remove abortion groups from the state employee charitable giving program.

Specifically, state Senate Bill 1324 would ban dangerous chemical abortions after the seventh week of pregnancy, as the drug label recommends. Abortion clinics often use the chemical abortion drug regimen RU-486 later in pregnancy and give smaller doses than recommended, likely in an effort to save money.

[…]The second bill, state Senate Bill 1474, would end the inhumane treatment of aborted babies’ bodies by abortion clinics and research facilities. Arizona state Sen. Nancy Barto, R-Phoenix, introduced the bill earlier this year, saying she was “shocked” by the undercover videos by the Center for Medical Progress showing top Planned Parenthood officials selling aborted babies’ body parts.

[…]The final bill, Arizona Senate Bill 1485, would ban abortion groups from the state employee charitable giving program. The ban is a continuation of a move last year by Gov. Ducey to kick out Planned Parenthood from the program.

[…]State legislators in the Senate also are considering a separate bill that would make it easier to defund the Planned Parenthood abortion business.

The fourth story is about South Carolina Governor Nikki Haley, who recently endorsed Ted Cruz for President.

The Daily Wire reports:

South Carolina Gov. Nikki Haley, who is openly pro-life, will sign a bill into law that would ban killing babies in the womb after 20 weeks of pregnancy.

The bill, titled the Pain-Capable Unborn Child Protection Act, was already passed by the South Dakota legislature on March 9; it has already been made law in Alabama, Arkansas, Georgia, Idaho, Kansas, Louisiana, Nebraska, North Dakota, Oklahoma, Texas, West Virginia and Wisconsin. Nebraska was the first state to pass the law, in 2010.

Last September, Senate Democrats blocked the Senate’s version of the bill, as the vote was in favor, 54-42, but fell short of a 60-vote sum that would have prevented a filibuster. Ted Cruz voted for the bill while Bernie Sanders opposed the bill; Hillary Clinton has opposed the measure.

[…]In 2012, Haley signed the Opt Out of Abortion Act and the Born-Alive Infant Protection Act. The Born-Alive Infant Protection Act would protect unborn children who are born alive after a failed abortion but would be left to die afterward.

And finally, for those who like some religious liberty along with their defending the lives of unborn children, Campus Reform reports that Kansas Governor Sam Brownback signed into law a bill to protect the religious liberty of student groups on public university campuses.

It was a great week!

What happens when Christians vote to put secular government in charge of health care?

Canada Election 2015: Socialists in red, Communists in Orange, Conservatives in blue
Canada Election 2015: Socialists in red, Communists in Orange, Conservatives in blue

No need to wonder, just look north to Canada. Wesley J. Smith explains in First Things.

Excerpt:

Last year, the Canadian Supreme Court created a right to euthanasia and assisted suicide. To qualify for death, the court ruled unanimously, one must be a competent adult with a medically diagnosed condition causing “irremediable suffering”—a circumstance wholly determined by the patient and including “psychological suffering.”

The decision went well beyond mere legalization. Indeed, the court manufactured an enforceable legal right for qualified patients to receive what Canadian policymakers are euphemistically calling “medical aid in dying” (MAID).

But what about doctors opposed to euthanasia? The court left with Parliament and the medical colleges (associations) the decision of whether and how to accommodate doctors with conscience objections, granting a one-year (now extended) period within which to enact laws to govern the practice. Since then, civil liberties groups, provincial medical colleges, and official government commissions have urged Parliament … to pass laws that would coerce doctors who are religiously or philosophically opposed to euthanasia to cooperate actively in mercy killings by forcing them to procure death doctors for their patients.

But isn’t there a “Constitution” in Canada? Yes, but it’s interpreted by unelected judges:

All of this would seem to fly in the face of Canada’s 1982 Charter of Rights and Freedoms,which states, “Everyone has the fundamental freedom of conscience and religion.” Illustrating the utter lack of regard that secularized Canada now has for religious liberty, the Canadian Civil Liberties Association—that country’s counterpart to the ACLU—applauded the parliamentary committee’s call to stomp upon religious conscience as a “promising step forward.”

Doctors aren’t the only ones threatened with religious persecution under Canada’s looming euthanasia regime. Provincial and federal commissions have both recommended that nurses, physician’s assistants, and other such licensed medical practitioners be allowed to do the actual euthanizing under the direction of a doctor.

Voting for a single-payer health care system, such as the one praised by Donald Trump, makes the situation much worse:

Even Catholic and other religious nursing homes and hospices may soon be required by law to permit euthanasia on their premises, for the federal commission recommended that federal and provincial governments “ensure that all publicly funded health care institutions provide medical assistance in dying.” That is a very broad category. Canada has a single-payer, socialized healthcare financing system that permits little private-pay medical care outside of nursing homes. Not only that, but as Alex Schadenberg, director of the Canada-based Euthanasia Prevention Coalition told me, “religiously-affiliated institutions [in Canada] have become the primary care facilities for elderly persons, those requiring psychiatric care, and dying persons. They are now being told that as a condition of providing those services they will be required to permit doctors to kill these very patients by lethal injection. If they refuse, they will find themselves in a showdown with the government.”

The more people who opt to kill themselves, the less the government has to pay in health care. Naturally, the secular government looks at euthanasia as a great way to cut the costs of taxpayers who have paid into the single-payer system their whole lives, and now want to make withdrawals. If the government kills them now, they get to keep all the money, and not give any of it back.

The rights to religious liberty and conscience protections are put at risk everywhere that the secular government takes over the private sector. Christians need to be careful what they vote for at election time. Small government is best for religious liberty and conscience protections.