• End of Life (aka Death)

    I was pleased this week that the vote in the Scottish Parliament to change the law on so-called assisted dying didn’t manage to make any further progress. Parliamentarians have now had a number of chances to think about this and vote on it and it still failed comprehensively to get anywhere near a majority of parliamentarians supporting it.

    Yet in survey after survey we are told that people support it.

    What’s going on?

    It seems to me that any of us would be frightened of finding ourselves in a situation where we were left alone and in pain. People do die bad deaths alone and in pain in Scotland. Somehow many people then manage to make a jump in their heads to saying that the law should be changed to allow people to request help to end their lives.

    I can’t make that jump myself. The current situation seems to me to be the right one. I have no problem with the idea that a doctor might give a treatment that improved the quality of someone’s life whilst knowing that the life itself might be shortened by doing so. I do have a problem with a drug being given or withheld where the very purpose is to hasten life.

    To put it bluntly, if people are frightened of the idea of individuals dying alone and in pain then there are things we can do about that that fall a long way short of killing people off.

    I don’t want to see the law changed but I do want to see a lot of things surrounding death to be changed.

    I want hospices to be better funded.
    I want more palliative care consultants to be trained.
    I want money to be put into pain clinics.
    I want more research to be put into pain relief.
    And I want us to talk a bit more honestly about who should be with the dying if we don’t want dying people to die alone. Who would actually benefit from lives being shortened at will? The patient is not the only person affected by a death, nor the only possible person to derive any “benefit” from life being cut short.

    These are so sensitive things to talk about and there are far more issues involved in decisions about end of life care than could ever be resolved in a bill in parliament.

    It is good that people are talking about this more. The “death cafe” movement seems to me to be a good thing. Allowing people who are living to talk about the business of dying has to be positive. Sometimes we get into those kind of issues when I’m doing my “Plan your own funeral” workshop – which I’ve just been asked to do in other parts of the diocese too.

    I recently conducted the funeral of someone who had had that kind of conversation about his funeral just a couple of weeks before he actually died. It was the most profound thing to have happened, and in the end one of the most profound and beautiful funerals that left me completely in awe of the person who had died and the plans he had made.

    Parliamentarians have difficult decisions to make here. We all do. But the priority must be to protect the vulnerable. My judgement is different to the judgement of many and even maybe the majority. I don’t think the vulnerable would be best served by changing the law.

    Doctors need to be able to make informed decisions and help others to make informed decisions but we are in an area where sometimes decisions will be tested hard. I’m not alone in thinking that things have become harder for many doctors since Harold Shipman’s crimes were revealed. No doctor wants to be accused to acting too swiftly. No health authority wants to risk harbouring someone who simply wants to kill. But we must be wary of restrictions on care that might prevent doctors taking action which relieves pain where that might be possible.

    If I were dying and in terrible pain, would I not want my life to be ended more quickly and more intentionally and more humanely? Well maybe I would. But I’m not the only person in the world and that description of someone dying doesn’t come close to the complexity of what really happens when someone’s life is drawing to a close. There are far more people to think about – not just relatives but those who will die after we do.

    So yes, I want pain to be relieved. Yes, I can imagine situations where I’d prefer to die than to live. But no, for the good of those who are vulnerable, for the good of those whose deaths would be a relief to others, for the good of those who are vulnerable and often least able to make autonomous choices, for all their sakes, I don’t think that the law should be changed.

11 responses to “We should be wary of declaring martyrs”

  1. Eamonn Avatar

    Agree totally. I find myself in a comparable position vis-à-vis the mass canonisations of the ‘martyrs’ of the Spanish Civil War, which assume that all those worthy of commemoration were on the same side.

  2. Michael Russell Avatar

    Anyone killed for professing their faith is a martyr. ISIS is an equal opportunity martyring machine. The various faith communities targeted, including Islamic ones, should build common ground to dismember ISIS. I simply fail to see the point in quibbling about who is a real martyr and who is not.

    1. Kelvin Avatar

      Is it your view that someone is a martyr for Christianity because they cannot recite a verse from the Qur’an?

      It seems to me that whilst some men and women of violence are being claimed to be martyrs if they should be shot by law enforcement agencies whilst pursuing paths of terror that there’s a huge amount to be gained by determining who is a martyr and who isn’t.

      1. Bro David Avatar
        Bro David

        Not being able to explain a quranic verse was merely a way of discerning if someone was not Muslim. However, is it not just as great a presumption to think they weren’t martyrs, as to think that they were.

        The early church seemed to accept that all who were crucified or sent to the lions for their Christianity were martyrs. Perhaps not all did so as a statement of faith, but were nominal Christians caught up with the rest. But the church didn’t seem obliged to footnote who didn’t qualify.

        I’m not sure that I understand why your are hesitant. It seems a quibble. I don’t think anyone is leaning toward canonization here, just speaking of them as a whole.

  3. Jo Avatar
    Jo

    The SEC still keeps the feast of Charles, King and Martyr. I don’t think we get to be too narrow in defining who is or isn’t a martyr.

    1. Kelvin Avatar

      Actually, Jo – that’s not quite right. The SEC keeps the commemoration of “Charles I, King, 1649”

      There’s no mention of him being a martyr in the calendar (and the current calendar superseded and replaced the one in the prayer book). There are plenty of people who are named as martyrs such as Agnes the week before Charles or indeed “Charles Mackenzie of Central Africa, Bishop, Missionary, Martyr, 1862” the very day after Charles.

      It would appear that rather careful thought was given to whether to describe Charles as a martyr and though he is included in the calendar (not least for founding one of our dioceses) any notion of martyrdom is absent.

      1. Jo Avatar
        Jo

        Thanks for the correction, I hadn’t realised there was that detail of difference between the SEC and CofE.

  4. Father David Avatar
    Father David

    Of course, King Charles was a Martyr and is commemorated as such on January 31st each year. The trouble is that Anglicans have no real mechanism for declaring people to be saints or martyrs. Having referred to two recent horrific incidents on the African continent where Christians were slaughtered simply for being Christians, I wonder what the Provost of Glasgow thinks about the Ugandan Martyrs of the 19th century and would you personally regard them to be martyrs? As you know 23 Anglicans and 22 Roman Catholics were killed by the Kabaka for refusing to submit to King Mwanga’s corporal intimacies. The Roman Catholics were beatified in 1920 and canonised in 1964 but what of our Anglican Ugandan brothers – where they equally to be regarded as martyrs, or would you deny them that honorific title?

    1. Kelvin Avatar

      The Scottish Episcopal Calendar is again very clear: “Charles Lwanga and his companions, 1886, Janani Luwum, Bishop, 1977, Martyrs of Uganda”

      I have no idea why anyone would say that the SEC has no means of declaring someone to be a martyr. Not only do we have such a mechanism, we use it.

  5. Father David Avatar
    Father David

    It would be interesting to know how this mechanism works in the SEC in deciding who is eligible to join the noble army of martyrs? Bishop Edward King of Lincoln is widely regarded as a saint South of the Border. I think it was Archbishop Lang who was asked how it was decided that Bishop King had reached sainthood status and the answer was that he was given a Collect, Epistle and Gospel to commemorate his saint’s day – 8th March, the day of his Heavenly Birthday.

  6. Harry Campbell Avatar
    Harry Campbell

    “We strongly condemn such atrocities, whether they are Ethiopians are not,” the Ethiopian communications minister Redwan Hussein told AFP.
    http://www.theguardian.com/world/2015/apr/19/isis-video-purports-to-show-massacre-of-two-groups-of-ethiopian-christians

    What a shame the Archbishop couldn’t have said something similarly inclusive about the victims of the Kenyan massacre, and all such massacres, without caring about what their religion affiliation may or may not have been.

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