INTRODUCTION
A LITTLE BACKGROUND
Joni Eareckson Tada
I’ve never been one for high-minded oratory. At the University of Maryland, I’d lean on my elbow in Philosophy 101 and fight off sleep whenever my professor droned in standard lecture-hall monotone. When dissertations became long-winded or delivered in the language of manuals or big textbooks, my mind would head for the college cafeteria.
“Don’t give me the War and Peace version, just answer my questions.” Seriously now, did anybody really care that “I think, therefore I am”? A system of values? Moral absolutes? Wasn’t right just, well . . . right? Wasn’t wrong as easy to discern as night and day? Whether ethics were situational or rigid was of little use to me. Wasn’t it a fact that in most situations, all you needed to do was apply a little common sense? Like: would it land you in jail? Does it hurt anybody? Would the pope disapprove?
I refused to take the time or mental energy to search out answers to really sticky ethical questions. If people smarter than I was couldn’t speak plainly or point me in the right direction, then I walked away thinking no meaningful answer existed. I took the casual approach — I skirted along the edge of an ethical issue only to catch an occasional idea that buzzed or resonated.
We do it all the time. If we’re not guilty of a lazy mental attitude, maybe we’re just afraid of tough questions. Or frightened of the answers — answers that demand that we change.
But somewhere along the line, our thinking begins to shift.
For me, it happened after a diving accident left me permanently paralyzed and drowning in despair; after a cancerous tumor ate away my five-year-old niece’s brain; and after a series of strokes tangled my ninety-year-old father in a web of tubes and machines. Somewhere in those family tragedies, my thinking shifted. Ethics were no longer confined to classroom discussion; moral judgments now had flesh-and-blood reality. I had to find an honest-to-goodness reason why quadriplegics like me shouldn’t kill themselves . . . why we shouldn’t “mercifully” cut short my niece’s suffering . . . and what we should do about all those tubes and machines.
Suddenly I was digging for answers. Books on ethics became my nighttime reading companions. Dinnertime conversations spilled into lively debates about right and wrong. Bible studies evolved into late-night wrestling matches, trying to pin the Word of God to every weird medical scenario. What does the Bible say if the agony of a disease is too great to bear? What is the difference between treatment that sustains life and that which does nothing more than delay death? When is it okay to remove the plugs and let your daddy die?
I flipped furiously through the Bible until I landed on James 1:5: “If any of you lacks wisdom, he should ask God . . . and it will be given to him.” I knew I was thin on wisdom; I lacked “the power of judging the soundest course of action based on knowledge and experience.” I also knew, from the Bible, that I could gain an ability to discern. Eventually, after much soul-searching and fact-finding, my family was able to apply God’s wisdom to my father’s and niece’s situation. I also gained a personal wisdom — I began to embrace all the life God wanted to give me, even if it meant living in a wheelchair without use of my hands or legs.
That’s when things heated up. I realized I could help other people who were sinking into despair: people with Lou Gehrig’s disease . . . young men paralyzed from spinal cord injuries and living in nursing homes . . . and teenagers with cerebral palsy sitting on the sidelines, watching their classmates date and drive cars. I began sharing with them what I’d learned from God’s Word. Before long, I was writing letters to editors and articles for national magazines, asserting that people are not “better off dead than disabled.” I was speaking with politicians and advocates, rallying a coalition to defeat a physician-assisted suicide initiative in my state. I was arguing against the abortion of unborn handicapped infants as a “disability prevention measure.” I was serving on the National Council on Disability under two US presidents, telling legislators that their “fear of disability” should not provide the basis for making social policy.
These were deep waters. Cloudy and turbulent waters. As soon as we succeeded in damming one river of controversy, a new medical development opened up another stream of thought. What about experimenting on human embryos? How can we design better babies? Why not create clones to harvest their organs? Medical technology stormed ahead at hurricane speed, creating all sorts of complex situations that demanded answers. Before it had a chance to examine a moral compass, society found itself swept away into a brave new world.
Once again, I struggled in the midst of a raging torrent, seeking the higher ground of God’s Word. I faced things I knew little about and had virtually no experience in. I sought safety in the abundance of counselors, as Proverbs told me to do. I went to experts who had already begun charting these uncharted waters. Counselors like John F. Kilner of the Center for Bioethics and Human Dignity; C. Ben Mitchell, associate professor of bioethics and contemporary culture at Trinity International University; and Dr. Christopher Hook, director of ethics education for the Mayo Graduate School of Medicine.
One of my favorite mentors has been Dr. Nigel M. de S. Cameron, former dean of the Wilberforce Forum, who also has served as provost and distinguished professor of theology and culture at Trinity International University/Trinity Evangelical Divinity School. This is not the sort of fellow with whom I normally share a pizza, but Nigel has been an invaluable advisor in helping me to navigate the bizarre new world of biotechnology and the questions it raises about cloning, assisted suicide, infertility treatments, and strange new methods of medical research.
Just as with Daddy and my cancer-ridden niece, as well as my own quadriplegia, we urgently need answers. What do I say to the pair of female quadriplegics in California who are raising funds to promote research that uses human embryos? How do I reply to the man with multiple sclerosis who believes he can do whatever he wants with his body, even if it means three grams of phenobarbital in his veins to end his suffering? What do I tell my neighbor, a single woman who wants to buy sperm over the Internet? Or, closer to home, what do I tell my friend who is using in vitro technology to ensure her child avoids substandard health? (What in the world could possibly be wrong with a mother wanting a healthy baby?)
It’s not so much a brave new world as a strange one. And like me, you need answers; you need wisdom; you need to know the soundest course of action when confronted by complex biotechnological issues. I promise, if you take the time and mental energy to seriously weigh the issues in this book, you’ll find no high-minded oratory. I promise: no dissertations delivered in the language of manuals or big textbooks. As you turn each page, we won’t skirt the edge of an issue; Dr. Nigel Cameron and I will help you understand the complexities, judge the soundest course of action, and gain discernment. We’ll point you to the higher ground of God’s Word and show you How to Be a Christian in a Brave New World.
For God calls you to be the brave one in this strange new world.
HOW I GOT HERE
Nigel M. de S. Cameron
When I find myself talking in churches and colleges about the questions discussed in this book, I often start by giving a little of my background. That’s partly because after nearly fifteen years in the US, I still sound very much like a Brit! It helps to get the audience used to your accent before you really get going. I also think that telling how I got here may help some of you get here too, because that’s really what I want.
In school I had no plans to get into bioethics. I planned for a career in pastoral ministry, though politics had always interested me. I was a pro-life Christian and had actually arranged in my homeland for the premiere of the movie series by Francis Schaeffer and C. Everett Koop, Whatever Happened to the Human Race — a work that had a profound impact on the church in the late 1970s, waking up many believers to the importance of abortion and euthanasia. But I became concerned that Christians seemed to have no appetite to move beyond abortion. Even to get them interested in euthanasia was a stretch. And all the time, hot new issues kept coming down the pike. The new stuff got left for the academics who had founded “bioethics” and set its secular terms. I went to some of their conferences and found hardly a soul there who thought as I did.
So back in the early 1980s I got together with some friends and started a journal called Ethics and Medicine. We ran some conferences on test-tube babies and euthanasia and other issues, and we published books. We worked with physicians, nurses, philosophers, theologians, and lawyers to grapple with the new questions and the old ones that an increasingly secular society forced on us. We kept asking ourselves: How should Christians think about these things? And what can we do? I thought that once we got going, this movement would grow huge. Every believer would “get it” and schools, parachurch ministries, and wealthy donors would all want to get in on the act. Christians would wake up and realize two facts.
First, they would realize that the biotech agenda is the biggest thing on the face of the planet, stretching from killing in the womb to killing outside the womb, and then on to even more sinister things that lead to reshaping human nature itself.
Second, they would realize that we are here “for such a time as this.” Christians understand what being human means — God tells us he has made us in his image. So now is the time for us to stand up, be counted, and make all the difference as the world struggles with new technologies and old temptations.
For some reason, things have not turned out quite as I had expected.
Many Christians really don’t seem to care. Others may say they care but don’t like to think as Christians (even though they may be very good at thinking in their jobs and schools). Whatever the reason, a quarter century later we have not got much closer to making the connections. Secularists dominate the bio discussions. Few pastors bother to teach their congregations about these things — or even learn about them. When I came to Trinity Evangelical Divinity School in 1991, I was astonished to discover that not one evangelical school in the US had a grad program in bioethics — or even an undergrad program for their premeds! We soon changed that.
Trinity started a bioethics MA, and at the undergraduate level we began a minor in bioethics. We invited a dozen Christians from around the nation to come to campus and talk strategy — including C. Ben Mitchell and John F. Kilner, who have since become close colleagues and friends. Out of that meeting we started the Center for Bioethics and Human Dignity, which has since spawned a national network through the Center for Bioethics and Culture. Then, when I left Trinity in the late 1990s and began to spend some of my time working with Charles W. Colson in Washington, DC, we started the Council for Biotechnology Policy as an affiliate of Chuck’s Wilberforce Forum.
While most Christians just don’t “get it,” someone who has always grasped what is going on is Joni Eareckson Tada. Just weeks after my family moved to the States in 1991, Joni and I began to get to know each other. She was working on her powerful book on euthanasia, When Is It Right to Die? From the beginning she has remained in the forefront of sane, well-informed, yet passionate defense of human life. With cloning and embryo stem cell research at the top of the public agenda, she has been uniquely qualified to testify to the integrity of human life and the need for ethical science. And she has done so with grace and intelligence, all the way from the extensive speaking ministry she tirelessly pursues to the center point of our national debates — Larry King Live. Back in 2002, when President Bush finished his inspiring speech against cloning and the abuse of technology, I watched him step down from the podium and give her a hug.
So come join us as we explore how we can be Christians in the brave new world, and then join us in the task of serving God in the special challenges of the twenty-first century.
That’s why he put us here.