Here we have the New York Times once again pandering to religion, publishing an article that says we should help save lives, including the lives of the elderly, not because of humanistic values, but because God says so. The author, Russell Moore, is described as “the president of the Ethics and Religious Liberty Commission of the Southern Baptist Convention.”
Read and scowl:
Moore’s point, which many people have discussed without invoking religion or God, is whether we’re going to let people go back to work prematurely because the preservation of the economy (and other social values) is more important than the lives that would be lost by an early ending of the quarantine. Well, that’s basically true, but surely we’ll have to resume normal life before the world is entirely cleansed of Covid-19, so that itself is a form of tradeoff. A more important issue at the moment is how do we give care to young versus old people, or people who are immunologically compromised, when care is limited?
We have only a certain number of ventilators, and if there are two people competing for one, one 25 and the other 80, who do you choose? Reason would suggest that you’ll create the most well being, on average, by saving the greatest number of years to come. And that would favor the younger over the older, those likely to survive over those likely to die. That is the only humane decision, and you don’t need religion to make it (simple utilitarianism will do). Already, Italy is prioritizing Covid-19 care for those under 60, giving older people palliative care. When there are limited resources, priority must be given.
Of course Moore is correct that we shouldn’t—as Trump appears to want—blithely allow older people to die in the service of the Dow Jones Industrial Average, but such advice doesn’t require invoking God. So why does Moore stick the divine in?
A pandemic is no time to turn our eyes away from the sanctity of human life.
As opposed to other kinds of life?
We already are hearing talk about weighing the value of human life against the health of the nation’s economy and the strength of the stock market. It’s true that a depression would cause untold suffering for people around the world, hitting the poor the hardest. Still, each human life is more significant than a trillion-dollar gross national product. Stocks and bonds are important, yes, but human beings are created in the image of God.
There Moore is using the Bible as his source of ethics. Because humans (but not gorillas or ducks) are created in the eyes of God, we cannot automatically prioritize the economy and the fabric of society over people’s lives. But you don’t need the Bible for that. Try John Rawls, or Peter Singer (both atheists). And don’t forget that giving human life the highest priority over everything, including suffering, leads to spending millions of dollars to keep those in vegetative states alive, or to disallowing assisted suicide.
It goes on:
We must also reject suggestions that it makes sense to prioritize the care of those who are young and healthy over those who are elderly or have disabilities. Such considerations turn human lives into checkmarks on a page rather than the sacred mystery they are. When we entertain these ideas, something of our very humanity is lost.
Nope. Who gets the ventilator? The 25 year old or the 80 year old? Do we lose our humanity when we have to make such a choice? I don’t think so: we exercise our humanity.
But wait! There’s more!
. . .Vulnerability is not a diminishment of the human experience, but is part of that experience. Those of us in the Christian tradition believe that God molded us from dust and breathed into us the breath of life. Moreover, we bear witness that every human life is fragile. We are, all of us, creatures and not gods. We are in need of air and water and one another.
A generation ago, the essayist and novelist Wendell Berry told us that the great challenge of our time would be whether we would see life as a machine or as a miracle. The same is true now. The value of a human life is not determined on a balance sheet. We cannot coldly make decisions as to how many people we are willing to lose since “we are all going to die of something.”
You don’t need to see life as a miracle to come to ethical decisions about triage or ending pandemics. You need consider only well being versus other things we value. After all, there are thousands of deaths every year due to car accidents, falls in the bathtub, accidental discharge of firearms, and so on. In 2000, 17,000 people committed suicide with a firearm. Many people (though not I!) would say that the value of firearms outweighs those of the lives lost using them, and that the value of cars outweighs the 15,000 or so people killed in vehicular accidents every year. We make these decisions all the time, weighing known loss of life versus social goods. I don’t happen to think that we need guns, but I do think we need vehicles, despite Moore’s claim that every life is a sacred miracle. And during this pandemic, as we’ve seen from Italy, you simply can’t treat everyone the same way. Does Moore think so? (He doesn’t say, but that’s the implication).
It angers me that Moore claims God and the Bible as his arbiter of moral behavior when humanistic values lead to exactly the same conclusions he reaches:
That means we must listen to medical experts, and do everything possible to avoid the catastrophe we see right now in Italy and elsewhere. We must get back to work, get the economy back on its feet, but we can only do that when doing so will not kill the vulnerable and overwhelm our hospitals, our doctors, our nurses, and our communities.
Duhhh! (But I note that the Italian form of triage is in effect “killing the vulnerable”, but through inaction rather than direct action. The result is the same).
Truly, I can see nothing in his article that a humanistic atheist like Peter Singer couldn’t write, and without invoking the false idea that we’re made in the image of God. (How does that matter, anyway? God, who made us in His image, saw fit to commit repeated genocides in the Old Testament, and that selfsame God allowed coronavirus to spread over the globe and kill tens of thousands.) The “image of god” idea grates on anyone who thinks we evolved, and on those who believe we can derive our ethics (better, ethics, actually) without consulting a nonexistent being in the sky. So I could have written this last paragraph—except for the final seven words:
And along the way we must guard our consciences. We cannot pass by on the side of the road when the elderly, the disabled, the poor, and the vulnerable are in peril before our eyes. We want to hear the sound of cash registers again, but we cannot afford to hear them over the cries of those made in the image of God.
Why was this published?