Explainer
Creed
Old Testament
Politics
Weirdness
6 min read

Lady Mary's guide to Old Testament gangsters

How the weirdest characters in the Bible's ancient story apply to today's politics.
A renaissance picture depitcs Jacob and Esau, in contemporary clothing, around a table
Jacob and Esau.
Matthias Stom, Public domain, via Wikimedia Commons.

Have you looked at the Old Testament lately? In terms of how much better it can make you feel, I mean – particularly in the face of modern politics? No, me neither. Or at least not until a few days ago. Having not been a Christian for most of my life, I’d fought shy of the Bible rather, and the oldest bit in particular. Too remote, too ferocious, too weird, it seemed to me. Full of unpronounceable names and lists of strange rules. How could those be applicable? And then I made the mistake of going to evensong with my friend Alice, an agnostic animal lover, and we got a reading from the book of Judges about that heroic strongman Samson tying foxes together, setting fire to their tails and letting them loose in the Philistines’ crops. Which sent us both running out of the service and finished off Alice’s church career, terminally I think! 

But as always in life, exploring new territory can be made enjoyable or otherwise by who you go exploring with. And a couple of weeks ago in a second-hand bookshop, I found a thin volume entitled Unread Best-seller: Reflections on the Old Testament by someone called Mary Stocks, which looked interesting. So I bought it and started reading it that day. I finished it that day. Then I read it again the next day, and I might read it again this week actually.  

Mary Stocks, it turns out, was extremely posh (she became a baroness eventually, and a life peer in the House of Lords); extremely scholarly (she did a whole series of talks for the BBC in the 1950s, when not many women did such things), and extremely funny. She also adored the Old Testament. Not only is it full of glorious language she said, but it also offered great emotional resonance and satisfaction – particularly since she was writing during the Second World War, and finding many parallels between her own time and the fierce and far-off past. ‘Deborah was, I think, the Winston Churchill of her people’, she said of one outspoken prophetess, who inspired dispirited Israel (‘a remnant against the mighty’) to new efforts – and ultimate victory – over the King of Canaan. The battle of Megiddo that they won was the very same Megiddo fought over by General Allenby in the First World War, alongside some of Lady Mary’s own family. Echoes upon echoes. Elsewhere she described seeing a young serviceman, clearly not a regular church goer, listening to the Song of Deborah during ‘one of the blackest weeks of the war’ and saying ‘quite loudly, because he couldn’t help it, “Splendid”.’ ‘People are not often provoked to behave like that in Church’, she continued. ‘But there are lines in the Bible which, coming suddenly right at one, might prompt that sort of outburst.’ 

With all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. 

From my point of view though, the most thought-provoking insight I gained from Lady Mary was centred around how dreadful a lot of the Old Testament heroes were. Jacob, for example. Jacob – the founding father of the tribes of Israel! He swindled his brother Esau out of his birthright, by pretending to be him in front of their poor old father Isaac, who was blind. ‘Esau was an hairy man’, we are told. So smooth Jacob magically became an hairy man too, by strapping sheepskin to his arms, which Isaac fell for and pronounced his blessing upon him, the cheating git. And Samson, cruel to foxes as we saw above, was also vain, selfish and violent to boot. Not to mention David. Shiny King David, glorious poet, heroic defeater of the giant Goliath and ancestor of Christ himself, was first a voyeur (spying on beautiful Bathsheba while she was washing) then a date rapist (seducing same Bathsheba) then a murderer (seeing off Bathsheba’s husband Uriah by ordering his comrades to abandon him in battle). Even Noah, who I’d assumed to be a good sort (seeing as he’d rescued all of creation from the Great Flood in his ark) was given to drunkenness, and behaved very badly to his grandson who’d seen him flopped on his bed without his clothes. 

In fact from the time that Adam and Eve disastrously ate the forbidden apple onwards, the whole book contains a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else. But this is where it’s got weird for me. Suddenly, I can see Lady Mary’s ‘emotional resonance’ – because our world today also contains exactly that: a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else.  

But the point is that God doesn’t seem to mind this terribly: he engaged directly with all those awful old sorts – and despite their flaws, they became the heroes of the Old Testament and the agents of his will upon the earth. Moses might have murdered an Egyptian overseer and run away and hidden because of it, but he also was chosen by the Lord to lead the Israelites to the promised land. God’s actual game plan didn’t get corrupted, just because the pieces on the board were bent and chipped. 

So with all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. A menacingly orange person with a foul mouth and an unpleasant attitude towards women need not be a source of dismay – even as the new president of America. A friend once described Mr Trump as ‘God’s wrecking ball’, which made me roll my eyes. But perhaps that’s exactly what he is. If David could be ‘a man after God’s own heart’ as the book of Samuel calls him, sexual misdemeanours notwithstanding, there is no reason why Donald couldn’t be a force for good, when wielded by the Lord. Bad manners and a felony conviction are small beer compared to other things God has tolerated in his servants. 

‘Let not your hearts be troubled, neither let them be afraid,’ says Jesus in the New Testament, about a thousand years after David’s death. Having been keeping company with Mary Stocks and seeing the big picture of what the Old Testament has to tell us, I might now manage not to be so troubled – at least not by Mr Trump. And the Bible has some tremendous stories about what happens to the seriously wicked. King Saul killed himself when he realised the battle was lost. Well, you know, so did Hitler. And the appalling dictators of Romania in the 1980s – Nicolae and Elena Ceaușescu – came to an end not unlike wicked Queen Jezebel’s, who was thrown from the windows of her palace and trampled by Jehu’s army. Bad King Nebuchadnezzar ‘was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses’, says the book of Daniel. Which makes me remember Saddam Hussein being dragged out of a muddy sort of burrow at the end of the Iraq War in 2003, looking completely dishevelled. And come to think of it, didn’t Osama bin Laden – architect of the Twin Towers attack – also spend a lot of time hiding in caves in the wilderness of Swat before he was eventually caught?  

Mr Putin, Kim Jong Un and the other bad hats of the world might like to watch themselves: it is odds on that the Lord ‘shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble’. It says so in the Old Testament.  

‘Splendid!’ as Lady Mary would say. 

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Article
Assisted dying
Care
Comment
Politics
5 min read

Suicide prevention groups are abdicating their responsibility on assisted dying

Not speaking out is a dereliction of duty to vulnerable people

Jamie Gillies is a commentator on politics and culture.

Three posters with suicide prevention messages.
Samaritans adverts.

On Friday, Kim Leadbeater’s assisted suicide bill will return to the Commons for a second day of report stage proceedings – when MPs consider amendments. Third reading, when the House votes on the bill itself, is expected to take place the following Friday. Opponents of this controversial bill will be hoping that enough MPs feel uneasy about it to say ‘this far and no further’. They will need around 30 MPs to have changed their minds since a vote last year in order for a defeat of the legislation to be assured. 

As politicians have weighed this issue, there’s been a conspicuous silence from one constituency you’d expect to have been outspoken: suicide prevention organisations. People might be surprised to know that Samaritans, perhaps the best-known suicide prevention charity in the UK, a cornerstone of prevention efforts since the 1950s, did not submit evidence on the bill before Westminster or a separate bill at Holyrood. Other groups like Suicide Prevention UK (SPUK) and Papyrus have also been silent. One has to wonder why, given the bearing a law change would have on their work. 

Suicide prevention charities and their volunteer counsellors do incredible work. Over the years, millions of people in desperate circumstances have received life-changing support. Today, every person contacting a suicide prevention helpline is told that their life has value, and that there is hope in the bleakest of circumstances. Every caller without exception is also told not to harm themselves. But this couldn’t continue under an assisted dying law. A two-track approach would have to be devised, depending on a caller’s circumstances. A scenario helps to illustrate this point: 

Caller: “I am thinking about ending my life”. 

Adviser: “Please know that there is hope. I’m here to listen and I can offer support, so you don’t have to make that choice.” 

Caller: “Well, I have terminal cancer you see…” 

Adviser: “Oh, sorry, I need to put you through to a colleague. Your situation is a bit more, err, complex. You need to know your legal rights”. 

Some proponents of assisted dying are quick to dismiss concerns about suicide prevention, arguing that assisted dying and suicide are wholly separate categories. However, this argument doesn’t hold water. Whilst campaigners use euphemistic terminology and employ Orwellian rhetoric about ‘exercising choice at the end of life’, and people ‘shortening their deaths’, it is clear that the bills they promote would permit suicide with the enablement of the state. 

An assisted dying law would see doctors prescribing lethal drugs to certain patients which they can take to end their own lives. The dictionary definition of suicide — “the act of killing yourself intentionally” — has not changed. Neither has legislation giving expression to this idea. Logically and legally then, assisted dying involves suicide. 

Samaritans is clear on this. A ‘policy brief’ on assisted dying published in November — the most recent statement on the issue by the organisation — begins by saying that it usually applies to terminally ill people and involves “assisting the person who is terminally ill to hasten their own death”, adding: “The act that kills them is performed by the person themselves”. Their death is a suicide, in other words. 

You might assume an organisation that says, “every suicide is one too many”, whose stated aim is to see “fewer people die by suicide”, would be opposed to assisted dying - or at the very least concerned about it. However, Samaritans goes on to say that it does not “take a position on whether assisted dying is right or wrong, or on what the law should be on this matter”. Why? Because it “would involve making a range of judgements” that could compromise people’s “perception of our ability to provide non-judgemental emotional support”. 

Samaritans and other suicide prevention organisations should be intensely interested in what the law says. The introduction of assisted dying in any part of the UK would mean suicides being condoned and enabled in healthcare settings for the first time — a radical departure from the existing approach. Professionals always counsel against suicide, no matter a person’s motivation for wanting to end their life. Every citizen is precious, and every life worth saving. 

Prevention organisations must also realise that a change of this gravity will have a wider impact on culture. Research shows a rise in non-assisted suicides in countries that have introduced the practice. Sending a message that some suicides are permissible might make their prevention work harder. Organisations saying nothing in the face of all this is astonishing. 

As noted above, assisted dying poses practical questions as well as philosophical ones. If the law changes, organisations will no longer be able to adopt a universal approach to suicide prevention. A call to a suicide prevention helpline from a terminally ill person will have to be handled differently to a call from a person who is not terminally ill. For some, suicide would be a healthcare ‘right’. How will organisations navigate this? Doesn’t it concern them? 

There has been some advocacy from individuals engaged in suicide prevention, if not from organisations. In February 2024 psychiatrists wrote to The Times to warn that the Westminster assisted dying Bill would “undermine daily efforts to prevent suicide”, particularly among the elderly. Louis Appleby, the UK Government’s suicide prevention adviser has also spoken against a change in the law, arguing that it would harm efforts to drive down suicides. 

Appleby explained, “once the principle behind suicide prevention has been set aside, once any part of the ground has been ceded — not only to allow suicide but to assist it — we have lost something we may not get back. There are countless causes of irremediable hardship, many reasons people may want to make despairing choices. Could they become exceptions to suicide prevention too?” This principled position is exactly what you’d expect from someone whose job is protecting hurting people, no matter their personal situations. 

I’m loath to criticise suicide prevention groups as I deeply appreciate their work. However, by not contributing to the debate on assisted dying, they are abdicating their responsibility to shape a policy that would impact their mission, and the people they serve. A policy that would lead to state-sanctioned suicides and impact culture in profound ways. It’s terribly sad to see groups that fight to end suicides failing to stand against a policy that would harm their work. Failure to speak today may be viewed as a dereliction of duty in years to come. 

With a final vote on Kim Leadbeater’s Bill days away, and the decisive vote on Scottish plans not due for months, there is still time for suicide prevention groups to enter the fray. I pray that they will.

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