In May 2003, the “International Trade and Business Law Annual”, of which I was editor-in-chief, published an article on Belgium’s new euthanasia laws, which were passed on May 28, 2002.
Ghent University Prof. Written by Walter de Bondt, it provided an overview of one of the early iterations of the Voluntary Assisted Death (VAD) law—only the Netherlands’ preceded Belgium.
The Belgian Act on Euthanasia, which came into force on 22 September 2002, defines euthanasia in Article 2 as “the willful termination of life by a person other than the person concerned, upon subsequent request”.
Article 14 clearly states that a physician cannot be compelled to perform euthanasia.
Article 15 indicates that “a person who dies as a result of euthanasia performed in accordance with the conditions specified in the Euthanasia Act is deemed to have died of a natural cause in connection with the performance of the agreements to which he is a party.” was, and in particular, insurance agreements.” The Act then describes the euthanasia process in detail.
Voluntary assisted death law, once it is adopted and implemented, makes it nearly impossible to repeal.
In fact, the only discussion around such a law is likely to deal with how the law can be made more liberal.
Belgian law shows the validity of this approach: the act has since been amended to allow children to apply for euthanasia. This amendment was passed on February 13, 2014, and it legalized euthanasia by lethal injection for children, removing any age barrier in the practice.
This culture of death is now detailed in a thoughtful new book by the Australian Reverend John Fleming, titled “To Kill or Not to Kill—Euthanasia in a Society with a Cultural Death Wish.” The book carefully defends the sanctity and violence of life and is a powerful argument against society’s adoption of a culture of death.
The book is a real treasure trove, providing an in-depth discussion of the many relevant issues against which the adoption of euthanasia laws are considered and evaluated.
Fleming aptly notes that “Euthanasia as an issue is only a part, but a representative part, that is something to Christianize Western societies in order to free society from the most important ingredients of civilized society.” of the determination of the elite.”
They argue that VAD laws create a slippery slope that discourages any attempt to reverse the practice and, in turn, stimulates “demand” for euthanasia. As William Tighe wrote in the preface, the book “explores the entire gamut of legal, medical, philosophical, religious and social contexts in which the advocacy of legally permitted euthanasia has become a widespread and successful reality in the world today. “
Regarding how “successful” the practice has spread, Tighe believes it is also popular.
There is no doubt that many people in Belgium are in favor of adopting such a law. Whenever I spoke to family members in Belgium, they all displayed indignation when I even dared to question the ethics of euthanasia. They consider the VAD to be a sacred authority, allowing them to assume complete control of their bodies and decide how and when to die.
In the period from 2002 to 2020, approximately 24,000 people have been officially euthanized in Belgium.
In the ninth chapter of his book, Fleming describes the slippery slope resulting from the adoption of the Belgian law in 2002.
He says the problem is compounded when lethal doses are often given without the explicit request of patients, and when doctors fail to report a person’s euthanasia under the supervision of the Federal Commission on Control and Evaluation because they believe it. Not that he has practiced.
The right to die is not found in international human rights instruments, which, on the contrary, emphasize the right to life.
According to Article 6(1) of the United Nations International Covenant on Civil and Political Rights, “Every human being has an inherent right to life. This right shall be protected by law.”
VAD also effectively destroys the Hippocratic Oath in medicine.
What is troubling is that the trust that really exists between patients—particularly older or frail patients—and their doctors will be seriously tested, because it can no longer be assumed that doctors can treat a patient with palliative care options. Will work to prolong life.
The Archbishop of Perth, Timothy Costello, asked in a letter whether “it is morally permissible to intentionally end your life, to ask another person to assist you in doing so, or to knowingly assist another person to do so.” to do?”
In this context, Fleming reminds readers that the right to life is an indivisible right and that the survival of our civilization depends on upholding the moral law that no one kills. The slippery slope created by the political class is the harbinger of the moral decline of Western civilization.
Since the 1970s, there has been a relentless march to permanently change the ethical standards that have held our societies together for hundreds of years. This march is exemplified by the abortion industry, transgender rights and VAD legislation – now implemented everywhere in Australia except New South Wales and territories.
These developments assume that people have a right to complete autonomy over their bodies, while at the same time, defying a centuries-long tradition that sought to preserve the sanctity of life and violence.
Social commentator Paul Collits, in his review of Fleming’s book, said that it was “a work of immense scholarship, extensive interdisciplinary research, political awareness, and razor-sharp focus, combined with the worldly wisdom and political sense of a businessman. Fleming’s steadfastness” The belief, above all, is that good arguments matter in critical debate, even in this age of superficial soundbites, clichés, and focus-group-driven politics.”
Reading the book confirms the correctness of Collitz’s assessment.
In fact, the publication of Fleming’s book is an important and timely event that highlights the devastation caused by the de-Christianization project.
The book should be publicized and read widely. It is a timely reminder that Western civilization, hurt by decades of relentless moral degradation, has built a slippery slope that generates an irresistible demand for the profession of assisted death.
The views expressed in this article are those of the author and do not necessarily reflect the views of The Epoch Times.
This News Originally From – The Epoch Times