THE MESSENGER : Ethics : March 2003
Contents
· Introduction
Focus on Ethics
· Large and Small Concerns: Some thoughts on business and ethics
· Euthanasia: A (brief) personal viewpoint influenced by 25 years caring for the sick and dying
· Not Enough to Go Round: A Christian response to scarce health resources
St John's News
· Girls' Brigade
· Boy's Brigade
· Stamps
· Session Notes
· Loud! Very Loud! & at the same time Peaceful?: Parachute Music Festival 2003
· Family News
· 150th Celebrations for the St John's Anniversary, 25-26 October 2003
· Opinion: Thoughts about fear and faith
Introduction
by Rev. Dr. Graham Redding
Welcome to this edition of the Messenger.
In this edition we delve into the field of ethics. The core concern of ethics is doing the right thing. Of course, the more complex the situation the more difficult it is to articulate a single right course of action. One might think, for example, that the commandment, “Thou shalt not kill” is unambiguously clear. But, what about exceptions to the rule, say in the case of self-defence, either of a nation or an individual? What does the commandment mean in the context of debates about euthanasia and abortion? As soon as we get into these kinds of discussions, the quest for a simple answer gives way to a careful balancing of priorities and perspectives, and we begin to see that alongside a variety of perspectives there are a variety of approaches to ethics.
From a Christian perspective, we say that the Bible is an important resource. We even go so far as to say it is God’s Word. But caution must be exercised at this point, because of the expectations that tend to accompany this claim. The Bible is not God’s Word in and of itself, as though God dictated its contents to faithful scribes. Rather, it functions as God’s Word for a community of faith that is being shaped by God, and which sees engagement with the Bible as an essential part of the process. It functions best when people allow themselves to be drawn into that story and become part of a living tradition. God’s Word is not timeless; it is contextual. It occurs through the process of engagement and interpretation.
Sometimes we fall into the trap of thinking that ethical dilemmas can be resolved by quoting a biblical text. Such an approach is sincere but misguided. It distorts the kind of book the Bible is, is selective in the texts it deems to be of relevance, fails to account sufficiently for different perspectives within scripture, and tends towards legalism. It can also lead to an impasse when people of opposing views both find biblical passages to support their respective positions.
A more balanced approach is to draw not only on the Bible, but also on the teaching of the Church (giving particular attention to Biblical studies and theology), insights and data from other disciplines (e.g., moral philosophy, science and law), and pastoral considerations. This last point is worth highlighting, because there is a tendency for ethical discussions to become very abstract and for people to be reduced to categories – e.g. welfare beneficiaries, foreigners, homosexuals, solo parents, the unemployed.
Let me give an example, say, abortion. We might begin in the Bible with texts like Psalm 139, which speaks of God knitting together the parts of the body in the womb. We would note that while this text was not written with the issue of abortion in mind, it makes an affirmation and reflects a biblical perspective on human life that does have a bearing on the subject. One of the key issues it raises, for example, is that of personhood. When does personhood begin? On this issue we might ask what theologians, moral philosophers, doctors, scientists and the judiciary have said. Where is there a convergence of opinion, where are there unresolved questions, and where are there clear differences of perspective? There will be other issues too, such as the balancing of rights between the unborn child and the pregnant woman.
Suppose that at the end of this process one forms an opinion that abortion is wrong. There still remains a number of practical considerations and the pastoral reality of each individual case. To make abortion illegal would simply recreate an underground and unregulated industry in which health risks would abound. Moreover, even though one might be generally opposed to abortion, one would still want to give consideration to individual circumstances.
Thus it is conceivable that one may be opposed to abortion on ethical grounds, yet be supportive of a law that enables abortions to be performed under controlled circumstances, which will include counselling and support. At the same time, one might choose to support community initiatives that aim to reduce the number of unwanted pregnancies, and advocate alternatives to abortion.
We live in a time of increasingly complex ethical issues. It is not a time for hiding behind slogans or scouring the Bible for proof texts. A more responsible engagement with scripture and the best Christian thinking is called for.
Focus on Ethics
Large and Small Concerns: Some Thoughts on Business and Ethics
by Paul Ramsay
Paul is a Director of Equinox, a Wellington-based computer services company, and has been attending St John's since he and his wife, Louise, were married here in 1988. Paul has over 19 years experience in the information technology industry, mainly in the areas of project management and consulting. As the father of five children these have proved to be invaluable skills!
In the conclusion of Harry Potter and the Chamber of Secrets, Professor Dumbledore notes in his usual perceptive manner that "it is our choices … that show what we truly are, far more than our abilities". And so, too, it is in the world of business – a world with its fair share of trolls, goblins and other shady characters.
The ruins of Enron, WorldCom, Equiticorp and many others offer stark testimony to the ultimately destructive power of greed, dishonesty and deceit. Against this backdrop, Time magazine named "the whistleblowers" - including Sherron Watkins of Enron and Cynthia Cooper of WorldCom - as persons of the year.
The Role of the Individual
In just the same way that Time has recognised the role of these individuals in highlighting corporate impropriety, we must also recognise the role of the individual in creating these situations in the first place. Businesses are not of themselves greedy, dishonest or deceitful; they simply reflect the standards and behaviours of those who direct, manage and carry out their affairs.
Asked how, if such a culture comes from the top, she didn't fall prey to it, Cynthia Cooper replied, "I think it comes back to the values and ethics that you learn through your life. My mother has been a tremendous influence on me: 'never allow yourself to be intimidated; always think about the consequences of your actions'."
While most of the media portrays business ethics and its attendant failings on a grand and somewhat remote scale, fundamentally it is about the individual decisions we make on a day-to-day basis. Many of these decisions may be seemingly small or inconsequential, but they ultimately reflect our own personal standards and values. While our choices may be clear in some situations, they can often be much more problematic in others where "black and white" quickly gives way to innumerable shades of grey.
Given a specific – and sometimes unique – set of circumstances, what constitutes "right" and "wrong" or "good" and "bad"? And when doing "what's right" comes at a cost - personally or professionally - are we prepared to accept this cost, or do we seek compromise in order to preserve careers or relationships?
Some also see business as a "game" – generally where they "win" and others "lose" – and behaviours we'd normally consider wrong (such as failing to disclose relevant information during negotiations or overselling the capabilities of a product) are condoned. But is this the game we choose to play?
Businesses must strive to operate in an environment of openness, transparency and accountability. As the Bible notes so often, moving into the light quickly dispels the darkness: "For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought into the open" (Luke 8:17).
Christian Business Ethics
According to the latest Institute of Directors best practice statement on ethics, "running a company with consistent integrity and high ethical values is simply good business." The word "ethics" comes from the Greek word "ethos", meaning character or custom. And, as the title to the book When No One Sees: The Importance of Character in an Age of Image by Os Guinness suggests, the true test of character is what you do when no one else is around.
We cannot divorce our personal ethics from our organisational or business ethics, no more than we can be Christian only on Sundays. It calls for both integrity and consistency - being clear about what we believe and, in turn, putting those beliefs into practice. As Mike Mcloughlin writes in What Would Jesus Do in the Marketplace? (www.scruples.net), "I believe that for Christians to successfully live their faith in the marketplace they must first integrate that faith personally into their lives and secondly integrate their faith-filled lives into marketplace activity."
While our ethics may be based on religious or moral teachings, professional codes of conduct (such as the Hippocratic oath) or other principles or values (derived, for example, from our culture or upbringing), as Christians our ethical basis must be the example and teachings of Christ.
In this respect, Christ was motivated more by love and compassion than by any sense of legalism. Some of the most powerful examples of this were the instances of healing on the Sabbath (Mark 3:1-6 and John 5:1-14). His response was to the immediate need of each situation he encountered rather than to a constrained interpretation of the law.
Likewise, in answer to the Pharisee’s question as to the greatest commandment, Christ’s call was for us to love God and to love our neighbour (Mark 12:28-34). He then went on to tell the parable of the good Samaritan, finishing with the injunction to "go and do likewise" (Luke 10:25-37) – to treat others the same way that we would like to be treated.
Jesus also spoke of the perils of judging others – noting that we would also be judged to the same standard – and of the need to assess our own motivations before seeking to remove the speck in our brother's eye (Luke 6:37-42).
Conclusion
We also need to be mindful of the interconnected nature of life – nothing exists in isolation – and be prepared to accept responsibility for the consequences of our actions both now and in the future. In making such ethical decisions and considering the potential consequences of our actions, we should also seek God's guidance through prayer, the study of his word, and the counsel of fellow Christians and trusted colleagues.
Ethics is not some theoretical exercise. It is, as Dumbledore suggests, about the choices we make – in the workplace and elsewhere – and what they reveal about the character and nature of who we are.
Euthanasia: A (brief) personal viewpoint influenced by 25 years caring for the sick and dying
by Anne Simpson
Anne was born and bred in Scotland, and started her medical career there before marrying Kenneth Simpson during his OE and coming to NZ. She has had a varied work experience including anaesthetics, intensive care, paediatrics and academia, but has specialised in palliative medicine. Palliative care focuses on quality of life for people with a life-limiting illness, and includes terminal care. She is currently a consultant at Mary Potter Hospice.
Euthanasia (eu-thanatos: well – death), a good, or easy death.
Some Definitions
Active euthanasia is the deliberate killing of a person, with the stated aim of relieving suffering. This may be voluntary, at the person’s request; involuntary, without the consent of a competent person (when consent is not requested, or it is against the individual’s wishes); or non-voluntary, without the consent of an incompetent person (such as an infant, or someone confused, demented, unconscious or otherwise intellectually impaired).
Physician-assisted suicide (PAS) refers to a person deliberately ending his or her own life, with assistance from a doctor. The assistance may range from advice to the supply of a lethal agent, and the doctor may or may not be present when the person administers the agent.
Active voluntary euthanasia is legal in the Netherlands and Oregon. PAS is permitted in those and in some other places. In New Zealand, every competent person has the right to refuse to undergo any medical treatment (Bill of Rights, 1990). No one has the right to consent to the infliction of death upon them; and, “if any person is killed, the fact that he gave any such consent shall not affect the criminal responsibility of any person who is a party to the killing” (Crimes Act, 1961).
Death comes to each one of us when life is finished, and is the natural outcome of a terminal illness such as incurable cancer or AIDS. Passive euthanasia is therefore a misleading term as it is used to refer to withdrawing or not initiating therapy that might slow the natural progression of the underlying condition. In fact, from personal experience, this term is often used when futile treatment is withdrawn or not given, and to my mind is appropriate care. Futile treatments raise false hopes, may hinder a person and family preparing for death, can use up precious remaining time, may be an unethical use of resources, and may cause adverse effects and even shorten life.