Sanctity of Life

This key concept can be derived three ways from our syllabus.

1. Natural Law sees the rational purpose of all human beings to preserve life. So the killing of innocent being is intrinsically wrong (against the eternal law as understood by rational creatures). The sacredness of life is a key value if humans are to flourish, individually and collectively, in society. From natural law we derive the idea of natural rights as expressed in the Declaration of Independence of the thirteen American states in 1776. This appeals to "the separate and equal station to which the Laws of Nature and of Nature's God entitle them..."
"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, which among these are Life, Liberty and the pursuit of Happiness".
Aquinas would oppose abortion and euthanasia because of the consequences for human flourishing (as well as on Scriptural grounds). For example, Aquinas argues suicide is wrong because "every man is part of the community, and so, as such, he belongs to the community. Hence by killing himself he injures the community" (ST II II Q64). This relationship between our action and flourishing of the community allows the Catholic Church to proclaim that,
"Every human life is sacred, because every human person is sacred. It is in the light of this fundamental truth that the church constantly proclaims and defends the dignity of human life from the moment of conception to the moment of natural death."
This right to life itself is fundamental because it forms the basis for the enjoyment of society - and Aquinas would only support capital punishment or war if a clear case can be made that it is for the common good (eudaimonia, the Greek word for happiness or flourishing).

2. Kant dedicated his life to developing a moral theory that has at its heart universal human rights. This is best illustrated by the second formulation of the categorical imperative - the principle of ends. "Treat people not merely as a means to an end but always also as an end in themselves". If we universalise our common humanity in this way we give everyone - from the humblest to the most exalted, full dignity, respect and value. A key part of this "value" is the absolute right to life. Suicide and euthanasia would be seen by Kant to be morally wrong - a contradiction in nature, creating a perfect duty of preservation of life.

3. Christian ethics. The Bible speaks of man and woman created in God's image and knit together by God in the womb (Psalm 139:6). Each human being is a unique and special creation - so special that God sent his much-loved son to give his life to bring us back from our wayward ways. We belong to God in two ways - he made us and then purchased us a second time through the blood of his Son (redemption means to "buy back" from sin). "You are not your own", says Paul, "you were bought at a price". We are like the beloved Prodigal Son who comes home after a life of waste and foolishness, to be met by a waiting Father. God alone, says Job, appoints the time of our death - this is not our choice