Article
Assisted dying
Comment
Politics
4 min read

The assisted dying bill is an undignified mess

Literally life-changing legislation needs a parliament at its best not its worst.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A parliamentary committee meets, sitting at wooden raised desks in a wood panelled room.
The bill committee meets.

The first clue came when MP Kim Leadbeater’s private members’ bill passed in the House of Commons at the end of November. She came outside to greet pro-euthanasia campaigners like she was emerging as a winner from the Big Brother house, in tears of joy, whooping and hugging and high-fiving, with prime minister Keir Starmer gurning awkwardly in her wake. 

For her and her supporters, this was indeed great news. But these optics were far from great. It was as though she was celebrating the consequence of the legislation she’d introduced: “Whoa! Wonderful news everybody! We’re going to be allowed to help people to kill themselves.” 

It’s not a good look, even to those who may wish for such assistance. Where was the dignity, the key word that assisted-suicide lobbyists have appropriated for their cause? Not in this carefree triumphalism, this cork-popping celebration of the prospect of death-on-demand. 

Since then, the bill’s faltering passage through parliament has been characterised by this absence of dignity, a kind of cowboy rustler pushing a herd of supporters in a single direction, towards statute. And this lack of dignity matters. Not just because it is, literally, the most life-changing legislation any of us will see in our lifetimes, but because the dignity of parliament matters very much indeed. 

I don’t mean the ritual flummery, the state opening by the monarch, people marching about with wigs and sticks, Black Rod and all that. I mean dignity in the sense with which we honour our democracy, the way in which we frame our legislature seriously and with due process. 

Leadbeater presents as a good person and there is no apparent evidence to the contrary. But she is an inexperienced parliamentarian. Her selection for the seat of Batley and Spen, now Spen Valley, was rushed through in 2021, memories remaining acutely sharp of the murder of her older sister, Jo Cox, in the constituency in 2016. And, naturally, she has sat on the Government’s backbenches for less than a year. 

 Her inexperience of parliamentary process and scrutiny has shown. Committee hearings have been rammed with those who support assisted suicide and held in unseemly haste, such is the rush to get it into law. Before her bill’s second reading, she described it as having the strongest safeguards in the world, each patient requiring a sign-off from a High Court judge. When this proved impractical, the judge was replaced with a social worker, which apparently was “even safer”. So, safer than even the strongest safeguards in the world?   

But more worrying still is how the passage of the bill has been factionalised. Leadbeater has alienated the mild-mannered by calling opposing voices “noise”, which is a bit like lamenting that a debate should have two sides at all. And she’s called those who disagree with her “unconstructive” and complained that opponents have “mobilised”. Well, duh. That’s how parliament works. Indeed, it’s part of its dignity, rather than a simple inconvenience for an MP in a hurry. 

The media have noticed this lack of respect for procedure. I’m not sure that there’s ever been such resistance to proposed assisted-suicide legislation in the public prints before. Even the Guardian, which might be relied upon to see it as a progressive cause, has turned more than ambivalent. Only columnist and assisted-suicide flagbearer Polly Toynbee is available for a piece that amounts to saying we should move along, there’s nothing to see here and Leadbeater’s bill is doing just fine. 

She, too, claims absurdly that opposition is only coming from people who oppose assisted suicide. Well, blow me down. Try as I might, I can’t trace her complaining that Lord Falconer’s supposedly independent Commission on Assisted Dying of 2011 was both funded and packed with his cause’s supporters.  

In passing, it should be noted what an underminer of parliamentary dignity is Falconer too. He has claimed that justice secretary Shabam Mahmood’s opposition to the bill should be discounted because of her “religious beliefs”. Mahmood is a Muslim. For a constitutional lawyer, Falconer shows scant regard for our constitution. We might as well say that his views should be discounted because he’s a progressive secularist.  

One might expect PM Keir Starmer to bring some quality to this, as an alleged stickler for legal procedure. It remains a mystery, as a supporter of the principle, that he’s left assisted suicide to a private members’ bill. If he really wanted it, it should surely be a Government bill. Cynics among us wonder if he has honoured a promise given to the terminally ill Esther Rantzen with token support for a private members’ bill, but knows it will fail.  

Again, lack of dignity. If dignity in dying means anything since it was misappropriated as a campaign slogan for assisted suicide, then it should be accompanied by dignified debate and amendment in parliament. This bill has provided precisely the opposite. Let it die.

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Article
Creed
Politics
Suffering
Trauma
6 min read

Dear Kemi, about that lost faith

Who stands with us when we suffer?

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

Kemi Badenoch sits and talks.
Kemi Badenoch.
ARC.

Dear Kemi (if I may)

Lost faith is usually a sad tale. And you have told us how you lost yours. I hear your grandfather was a Methodist minister, and so as a young girl, you would pray, seeing answers from time to time for longer hair, good grades and the like. But when you heard the story of Elizabeth Fritzl, whose father Josef kept her captive underground for 24 years, repeatedly raping her, you began to ask why God did not answer Elizabeth’s prayers for release. And so you gave up on God.

Now I have real sympathy for you. I have struggled with this too. The Josef Fritzl story and the suffering he inflicted on his daughter is truly horrific. None of us find the problem of evil easy. In fact, I have never yet met a Christian who thinks they have solved it. Yet the remarkable fact is that many of us believe in God anyway. And it’s not because we haven’t thought deeply about it. Many people start with a simple faith in a God who answers prayers, and yet one day, they come across what seems like an anomaly – that some prayers don’t seem to find an answer.

Of course, you’re not the first to have stumbled upon the problem of unanswered prayer. For centuries, Christians have pondered deeply the strange persistence of evil in the world, from St Irenaeus to St Augustine, to Thomas Aquinas, to any number of modern theologians.

They all knew that not all prayers get answered – yet even more, they knew that this is not a marginal thing for Christians, it actually lies at the very heart of our faith.

On the top of every spire, on every altar of a church, around many Christian necks, is a cross. It recalls the excruciating death of an executed innocent man. It is the universally recognised symbol of Christianity, as recognisable as the Islamic crescent or the Jewish Star of David.

Christianity centres on this remarkable claim: that God allowed his Son Jesus to die a cruel and tortured death, and did not respond to his agonised prayer: “My God, my God why have you forsaken me?” All he got was silence. Nothing.

So unanswered prayer is not something that lurks at the margins of Christian faith as a guilty secret. It lies at the very heart of it.

And yet I still believe. Why?

Why does God not intervene to stop the suffering of the world? Why did not God not stop the holocaust? Why does he not stop the suffering of the people of Gaza? Or the Israeli hostages? Or people who suffer from debilitating depression? Or long-term mental illness?

The answer is I don’t know. And why should I? For all I know, God might stop all kinds of things from happening – by definition I don’t know about thing that don’t come to pass. Yet I have to assume that God does not intervene to stop the vast majority of the suffering we inflict on each other. The best I can say is that he seems to allow us to have our own way, giving us the courtesy of accountability for our own actions. As a conservative politician, keen to stress personal responsibility, you should know that more than anyone.  

Josef Fritzl was the cause of his daughter’s suffering, not God. Fritzl was himself the child of an alcoholic father who abandoned him when he was four-year-old and a manipulative and abusive mother who brought him up thereafter. Not that this excuses his crimes for a moment, but he was part of a chain of sin and suffering handed on from one generation to another that stretched back through his parents, their parents, back to the very beginning of human history and beyond. Evil and suffering are part of our world. Christianity knows about evil all too well.

All this might hint at an answer, yet it still doesn’t satisfy. It still doesn’t reduce the suffering. Trying to explain it doesn’t make it any easier to endure it. In fact, if what we Christians say about evil is true, we cannot explain it because evil literally makes no sense. It is the absence of sense, the absence of meaning. It has no point, because it is literally pointless.

The real reason we Christians continue to believe is not that we have a neat answer to it, nor because we haven’t thought about it, but because we know that, paradoxical as it may sound, God himself, in the person of Jesus Christ, knows what it is to pray for something and not get an answer. He has been there too. Somehow, mysteriously, he stands with Elizabeth Fritzl, with Israeli hostages, with Palestinians hungry for peace and food, and with us when we cry out and apparently get no answer. In those moments, we are not, in the end, alone.

And yet, there is more. Despite that fact that we cannot explain the tangled, dark mysteries of evil in the human heart, we have been captivated by a story that tells us it has been overcome. Yes, Jesus died. Yes, he felt abandoned by God his Father. Yet the way the story turned out, the evil done to him was not the last word. God overturned the worst that the human race could do, when the most remarkable thing happened - his cold, abused, bloodied and battered body stirred once more into life. Yet this was not a return to this weary life all over again, back into the maelstrom of suffering and pain that we know it to be, but through the other side into a form of life beyond the grave that cannot be destroyed. Jesus was not ultimately abandoned, even if he, like us, like Elizabeth Fritzl, felt like it at the time.

This is what we get – not a neat answer – for that we will have to wait – but the gift of hope that it will not always be like this, that the Resurrection of Jesus is a foretaste of the Resurrection of all things one day.

And what about what you called your ‘stupid’ little prayers about hair and boyfriends? Why did they get answered and others didn’t? Again, I have no idea. It does seem that from time to time, God does something weird, brings some unexpected healing, things turning out miraculously better than expected, an unforeseen delight. Yet these are just hints, small signs of the great miracle, the Resurrection and the defeat of death. They are hints that even though God will not unravel the moral fabric of the world by intervening every time we do something wrong, occasionally we are given a small sign that he has not given up on the world and will one day flood it with his presence. They are signs to remind you, me, that all the good things we receive each day - food, sunshine, rain, air to breathe – are not accidents but come from a God who gave them to us out of love, and that evil is the anomaly, not goodness. We are left with a question – would we rather a world where that kind of surprising & delightful event never happened? Or one where it occasionally did?

The Resurrection is the ultimate reason we believe. Not because we can explain evil. But because it tells us we are not alone in our suffering. Because it tells us that evil is real, but in the end, will be banished to the pit from which it came. And because the alternative, when we think about that deeply enough – a world where monsters like Josef Fritzl get the last word – where hope is whistling in the dark and evil wins - is intolerable.

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