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  • Category: Media

    • No Excuse for Denying Facts about Abortion

      Posted at 6:00 am by ionainstituteni
      May 11th

      The discussion on abortion on Last week’s BBC NI top table show with Stephen Nolan was noteworthy for a number of reasons (https://www.bbc.co.uk/iplayer/episode/b09yn0n9/the-top-table-series-2-episode-3). While passionate exchanges are to be expected on such an emotive issue as abortion the pro -choice contributors displayed a staggering lack of knowledge as regards the gestational development of unborn babies and a blatant disregard for facts. One young man on the panel aggressively asserted that the unborn are not human and are completely incapable of experiencing any pain or suffering while in the womb throughout all nine months of pregnancy. This is spectacularly untrue. A cursory glance at a basic biology book on foetal development highlights the fact that brain waves are detectable between weeks 5 and 6. By week 8 every organ is in place. By 11 weeks brain, lungs, liver, and kidney are fully formed. Indeed there has for a number of years been discussion in medical circles regarding the appropriateness of providing analgesia for unborn babies at around 24 weeks during the abortion procedure. This is now discouraged due to perceived risks to maternal healthcare that such analgesia could affect. The fact however that there is an acknowledgement of pain inflicted on an unborn baby during an abortion procedure by medical professionals is surely both revealing and highly disturbing.

      As stated on the show, it is one thing to deny that unborn babies have no human rights but based on impressive modern ultrasound technology which effectively gives us a window to the womb, to assert that pre-born babies are not in any way human is plainly absurd.

      Another established fact that was readily dismissed by the pro-choice commentators on the programme was the lifesaving impact that our abortion law here in N.I has had. As the Both Lives Matter research has revealed, at least 100,000 people are alive today because of our restrictive abortion laws. This statistic was famously upheld by the Advertising Standards agency as a realistic estimate following complaints by the pro-choice lobby. According to the Amnesty representative however this is simply a myth.

      While passionate exchanges and differences of opinion are to be expected on such an emotive topic as abortion there is surely no excuse for denying facts.

      Tracy Harkin

      Posted in Blog, Media | Tagged Abortion
    • Report on ‘FFA’ released

      Posted at 6:00 am by ionainstituteni
      May 4th

      The report of the working group on fatal fetal abnormality was released in April. This is quite a lengthy and detailed report. In what follows we will go through some of the major topics in the report which come across as both problematic and not properly reasoned.

      Just to be clear on the legal situation, the law in NI is that it is lawful to perform an operation in Northern Ireland for the termination of a pregnancy, where: (i) it is necessary to preserve the life of a woman; or (ii) there is a risk of real and serious adverse effect on her physical or mental health, which is either long term or permanent. The document proposes a change or amendment to the law in some so as to allow for termination when there has been a diagnosis of what the authors of the report term a fatal fetal abnormality. There are a number of problems and inconsistencies with this report which I have gathered under four headings: (i) representation, (ii) terminology, (iii) healthcare, (iv) moral. Highlighting these problems ought not to be taken as undermining the good work of focusing on how we as a society care for women faced with a diagnosis of a serious abnormality or indeed for the child suffering from that condition, and indeed how we as a society can respect the lives of both.

      Representation

      This report was authored by a working group, not by an expert group. Evidence was taken from experts, but no relevant experts made up members of the group. In addition to that, other than the legal judgements cited which clarify the exact nature of the law in NI, there is no documentary evidence cited for any of the claims made in the document, yet the authors of the document make a number of fundamental claims about healthcare throughout.

      The views of healthcare professionals are given throughout the document as if this is the joined up approach of all those involved in healthcare. However, when we look at the representation of healthcare professionals we notice that they are represented mainly by their royal colleges. Not only that, such representation by the royal colleges cannot be taken as blanket representation of healthcare workers, as for instance the Royal College of Obstetricians and Gynaecologists has recently backed full decriminalisation of abortion, and so as a body they do not represent the views of healthcare workers who do not endorse such a position.

      Furthermore, only three women who had experience of the sorts of conditions treated under the heading of fatal fetal abnormality were engaged.

      Despite this the authors of the document claim to speak with authority for the majority of healthcare professionals, despite only having representation from the royal colleges. Not only that, they make claims about what is best for women facing such situations having consulted only three of them.

      On a more general point, the authors of the document do not take into consideration the views of the wider public on the issue, views of spouses, parents, children, relatives etc of women who are pregnant with children suffering from a serious abnormality. The authors do note the 25,140 people who registered opposition to change in the law in NI, but dismissed such opposition in favour of the select expertise of representatives of the royal colleges (biased in favour of abortion in the case of the RCOG) and the three women who had experience of the diagnoses under consideration.

      Terminological

      The report gives its endorsement to the term: fatal fetal abnormality and rejects that of life limiting condition. ‘n. 11: Fatal fetal abnormality is an acceptable description of a diagnosis made, usually around 20 weeks gestation, of a fetal abnormality which will result in death in utero, at birth or shortly after birth’. ‘4.22: Fatal fetal abnormality is a widely acceptable description of a diagnosis made, usually around 20 weeks gestation, of a fetal abnormality which will result in death in utero, at birth or shortly after birth. The term ‘life limiting conditions’, which has been used by some participants in the wider debate on abortion law, may include fatal fetal abnormalities but also includes other conditions which result in babies born with disabilities where life expectancy is not confined to the early period but where medical intervention is still confined to palliative care’.

      The difference between life limiting condition and fatal fetal abnormality in the view of the authors of the report is the viability of the child should the child be born. There are three problems with the view of the authors in this respect.

      • It is plainly inconsistent with what they say in their own report. N. 11 quoted above states that a fatal fetal abnormality is one which ‘…will result in death in utero, at birth or shortly after birth’, however n. 13 in referring to such abnormalities as grounds for changing the law states: ‘…where the abnormality is of such a nature as to be likely to cause death…’. The inconsistency here is clear. On the one hand an FFA is one that will cause death, whereas when offered as grounds for changing the law it is one that is only likely to cause death. Given this report then, it is unclear which definition the authors prefer. If they prefer the first such that an FFA is one that will cause death, then there must be certainty in diagnostic tools in order to ascertain this (and not just good old experience); but if it is an abnormality only likely to cause death, then the threshold of likeliness must be set for determining this, and the authors offer no criteria for the determination of likeliness. This brings us to the second problem with this definition.
      • The authors form their definition of FFA on the basis of diagnoses made around 20 weeks gestation as describing particular conditions in the development of the child which will result in the child’s death. We have already noted in the previous point the problem over the certitude involved in this definition. But here we wish to focus on the fact that this definition is arbitrary. It does not cite any academic or legal literature on the subject to justify its definition, in which case it is simply a definition made on the experience of those consulted in the authoring of the report, i.e. on the basis of the representatives of the royal colleges, and therefore amounts to nothing more than an arbitrary definition, one certainly not fit to function in any process of legislative change.
      • The authors’ definition rejects ‘life limiting condition’ because it sees the latter as including children who do not have a condition deemed fatal, whereas FFA is deemed appropriate because the conditions involved therein are deemed fatal. But we have already noted that this definition is confused over whether the condition will cause death or is likely to cause death, and the authors of the report do not clarify this issue. Not only that, as noted in the previous point this is an arbitrary definition, in which case there are no good grounds for distinguishing FFA from life limiting condition. In light of this it could seem, especially given the authors’ recommendation at the end of the document, that FFA is preferred instead of life limiting condition because the latter places children suffering from what the authors take to be FFA in the same context as severely disabled children, in which case advocation for a change in abortion law to allow for terminations of children with what the authors call FFA could also be used to justify termination of severely disabled children – and it is assumed that this is what the authors do not want, in which case we have this arbitrary definition..

      Healthcare

      A significant portion of the report is devoted to explaining how healthcare professionals, in the estimation of the royal colleges representative to the group, cannot meet their duty of care for women who have had a diagnosis at 20 weeks gestation. One of the justifications for a change in the law to allow for termination of children suffering from what the authors call FFA is that it will allow healthcare professionals to discharge their duty of care. However, there are two problems with this outlook.

      • The law in NI, alluded to a number of times by the authors of the report, clearly allows from the termination of pregnancies where such termination is necessary to preserve the life of the woman or there is a risk of real and serious adverse effect on her physical and mental health which effect would be long term or permanent. The law in NI then does have a view to the health of the woman involved, but at the same time respects the life of the unborn so that its life cannot be taken if the threat to the woman’s physical or mental health is only short term or not serious. Any justification for abortion in circumstances where the woman’s life is not at risk and where there is only short term non-permanent threat to physical and mental health comes at the cost of denying the right to life of the unborn.
      • A number of issues are highlighted pertaining to the poor treatment of women including communication, information, support, lack of humanity/compassion in care etc. These failings in care for women were seen to apply just as much to women who chose to terminate their pregnancy elsewhere as to those who did not. Given the latter, it is not the case that introduction of abortion would alleviate this situation, since the failings apply both to those seeking and those not seeking a termination, in which case the solution is for a better system of care, and not the introduction of abortion which introduction would suffer from the same failings in the care system as we have now.

      Moral

      The authors of the report make very clear that they are not considering moral arguments relating to termination of pregnancy, but to consider the provision of health and social care for mothers (n. 5.17). However this is inconsistent with the entire report for three reasons.

      • The report itself is engaged in moral decision making, for throughout it highlights the duty of care of healthcare professionals towards women. It thus envisages the discharge of this duty of care as a serious choiceworthy action, one that merits detailed attention given in the report, and one any failings of which would be considered seriously problematic thereby calling for a change in the law over abortion. Hence this is not an exercise in health and social care provision, which incidentally also pertain to moral decision making, but an exercise in what is the right thing to do for healthcare professionals.
      • Throughout the report the right to life and health of the mother is consistently focussed on and recognised. These rights are taken by the authors of the report as being somewhat basic and self-evident, and hence as goods that healthcare professionals ought to pursue. Given the latter, a moral judgement is made by the authors on what the goods are in this case, in which case they are involved in moral argumentation and decision making concerning abortion.
      • At no point in the whole document is the right to life of the child discussed, whether to dispute it or to affirm it, and this in contrast to the rights and goods of the mother (noted above)) and the legal position in NI which respects the right to life of the child. Such a practiced omission of any sort of discussion of the right to life of the child signifies a moral decision as to the goods that the authors of the report seek to pursue. And indeed failure to consider the right to life of the child leads the authors of the report to make recommendations inconsistent with that right.

      Conclusion

      It is right and just that focus in placed on the care we offer to parents in a situation where a diagnosis of a serious abnormality has been made. This focus ought to make recommendations on the analysis of failings within the system as we have it. But such recommendations cannot extend to a denial of the right to life of the unborn; for once the right to life of human beings has been denied, healthcare ceases to be healthcare. The authors of this report have missed this crucial point, and along with the problems outlined above, they have advocated for a change in the law based on ill thought out and thoroughly irrational grounds. Accordingly, we must preserve what is good in the report: highlighting the failings in care and seeking improvement, without in turn going so far as that we seek to deny the right to life of all those within our care.

      Posted in Blog, Media | Tagged Abortion, Fatal fetal abnormality, Life limiting conditions
    • The Right to Religion in the Public Place

      Posted at 12:13 pm by ionainstituteni
      Apr 24th

       

      On 19th April Dr Gaven Kerr of Iona Institute NI attended an event at which he was a member of the panel to discuss a new animation put forward by the NI Human Rights Commission and the Evangelical Alliance. The animation can be viewed here: https://www.youtube.com/watch?v=NsjhqqCubfw. The event was titled: Let’s Talk About Rights and Religion, and it aimed to focus discussion on the rights based background to religion and its public expression. By and large the event was a success and all of the panellists agreed that greater awareness of the right to religion and its public expression is a good thing. Dr Kerr’s approach to the issue was as follows.

      The Universal Declaration of Human Rights states the following in article 18: Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

      The European Convention on Human Rights similarly states in article 9: Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.

      It has been elsewhere remarked on this blog the Christian theological vision involved in our contemporary notion of human rights: https://ionainstituteni.org/2018/03/29/christianity-and-the-universal-declaration-of-human-rights/ This is to the effect that human dignity is what generates human rights; and human dignity is derived from the rational nature of human beings. Effectively, insofar as every human being is a rational substance, regardless of its stage of development or occurrent abilities at the time of consideration, every human being must be treated as an end in itself and never as a means to an end. To treat a human being as a means to a further end is to gloss over the person’s rational nature and to treat the human as something that is not human. This conception of human dignity grounds the right to life which is primary in both the Universal Declaration and in the European Convention, but not only that, this conception of dignity as we have said generates all other human rights; and that is no less true of the right to religion and its public expression.

      As both human rights documents state, all humans have the right to freedom of thought, conscience, and religion. This stems from a consideration of dignity insofar as we have dignity because we are rational substances. As rational substances we are free to form our beliefs in accord with what our reason tells us is the case. Thus, it is our rationality that grounds that right. Not only that, included in this right is the manifestation of religion or belief in worship, teaching, practice and observance. The latter bears some reflection particularly in the context of human dignity.

      As rational beings, we form our thoughts and beliefs on the basis of our reason. Thus, we believe something, be it a religious belief or otherwise, because we have reason to believe it. Given that we have reason for such beliefs, we have a right to the public manifestation of such beliefs. But that rational grounding of such public manifestation carries with it an obligation on the part of the believer and an obligation on the part of the state.

      On the part of the believer, he or she must accompany the public manifestation of beliefs with the reasons for such belief. That is to say, the believer must at least be able to say why he or she believes as he or she does. This has the twofold aspect of justifying the believer and allowing the non-believer to engage with the believer on a shared rational basis; such advice is indeed that given by St Peter in 1 Peter 3:15 wherein he advises that we be always prepared to give an answer for the hope that we have.

      On the part of the state, insofar as the public manifestation of belief is accompanied on the part of the believer by the reasons by which he or she believes, the state has a duty to protect the right of the believer to manifest his or her belief in public in the ways alluded to in the human rights documents above. Thus, simply because a belief is a religious one does not automatically entail that it has no position and ought to have no position in public life. Accordingly, the state cannot justifiably relegate religious belief to the private realm simply because it is religious. Given that the public manifestation of that belief is accompanied by the reasons for such belief, religious belief has just as much a place in the public square as non-religious belief.

      It is worthwhile to focus on this right to religion and its public manifestation, not to mention the rational backbone to all of this, precisely because one commonly hears the refrain that religion belongs in the private realm and not in the public. Yet the human rights documents referenced above did not see it this way, and if one looks at the role of human rationality and in turn dignity in the derivation of human rights, it simply cannot be the case that religious belief is essentially a private affair with no place in the public realm. The joint venture then of the NIHRC and the EA is to be welcomed.

      Dr Gaven Kerr

       

      Posted in Blog, Media | Tagged Religion, Rights
    • Christianity and the Universal Declaration of Human Rights

      Posted at 11:29 am by ionainstituteni
      Mar 29th

      We think of human rights today as a fundamental feature of how we relate to other people, and these rights are taken to apply to all humans simply in virtue of being human. This is something we take for granted, but it is a position that required some serious thinking to buttress it, and not even thinkers of such depth and enlightenment as Plato and Aristotle endorsed it.

      The Universal Declaration of Human Rights begins by stressing the dignity and equality of all human beings, and this as something rooted in their rational nature. Plato and Aristotle certainly held that humans have a rational nature, and indeed they held that humans have a certain dignity because of their ability to grow in virtue and enjoy goods greater than any non-rational animal can enjoy. But it was not until Christianity began to reflect on the Trinity of persons in God that thinkers started to equate being a rational nature with being a person, and from there to associate personal dignity with all human beings. The history of this kind of reflection goes right back to the influential theologian Boethius and it reached a high point in the thinking of the 13th Century theologian St Thomas Aquinas. Indeed, following this theological tradition, the dignity of the human person was something at the heart of Pope St John Paul II’s pontificate and in his philosophical writings.

      But how did we get to where we are today with the universal declaration of human rights in the second half of the 20th Century? This is where Charles Malik comes in.

      Charles Malik was a Lebanese diplomat to the United Nations, and he was instrumental in drafting the declaration of human rights. Not only that, he was a Catholic and a philosopher/theologian who engaged with the issues of human rights and dignity in his own thinking. The declaration of human rights has the flavour it does with its emphasis on the dignity of every human being as something rooted in their rational nature, not because of some general commitment to equality as the most equitable was of securing rights, but because of the Christian tradition which influenced Malik.

      As we have seen the human person is a substance of a rational nature, i.e. it is the kind of thing that is rational. This applies to all human beings, regardless of the capabilities that they have, from the very young to the very old. As rational substances, human beings enjoy dignity precisely because they are things which are ends in themselves and so should be treated as such and not as a means to some further end. Thus, any instrumentalisation of a person for the sake of something else (or somebody else) is at odds with the very nature of the person as a rational substance. This is a position at which thinkers as humane and enlightened as Plato and Aristotle did not arrive; rather it took Christian theological discussion over the Trinity several centuries later and perfected in Aquinas to arrive at this notion of the person. This is the philosophical and theological context within which Malik worked and to which he contributed with his role in the drafting of the declaration of human rights.

      The Universal Declaration of Human Rights bears the stamp of Christian theological reflection on what it is to be a human person and the rights that follow therefrom. This is significant because the universal declaration of human rights has been adopted by 48 countries, there is an international human rights day every year, and it has been promoted by human rights organisations around the world, including Amnesty international. It is thus appropriate to be aware of the roots of this declaration in Christian philosophical and theological thinking and how such thinking has so deeply influenced our international culture today.

      Posted in Blog, Media
    • Women’s Day Message

      Posted at 9:53 am by ionainstituteni
      Mar 8th

      The Iona Institute NI celebrates international women’s day and rejoices at the presence of women in leadership roles and positions of responsibility in our society. We recognise that very often women are the driving forces within society, and we lament that often our contribution to society is unrecognised. Thus, a day for the recognition of the great value and dignity of women in the world, the distinctive reality of our gender, and unique contribution to humankind is important.

      Such recognition is especially pertinent to us here in NI where our pro-life laws have saved the lives of at least 100,000 citizens, and in the Island of Ireland in general which is recognised internationally as one of the safest places in the world in which to be pregnant. Unfortunately, our culture of caring for the lives of both mother and baby are under considerable attack, an attack which in some cases is funded by very wealthy men. We rejoice however in the leadership role women of all ages continue to play in the pro-life movement north and south. We welcome the fact that year after year tens of thousands of Irish women turn out to the annual rally for life in Dublin to demonstrate their solidarity with mothers and unborn babies worldwide. On this international women’s day we will continue to reject abortion as a solution to any crisis, and embrace a truly compassionate and progressive culture in which both lives are recognised, protected, and respected in law and practice.

      Happy women’s day from the Iona Institute NI.

      Posted in Blog, Media, Uncategorized
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