DEMs love to kill

and call it merciful

DEMs do not value human life

Dems kill. Why? Putting a price on human life may seem callous, but in this monetized world we live in, what's the going rate? At least in the United States, "the value of a statistical life turns out to be around $5 million,” says those who buy and sell body parts.

The remaining people in the USA follow some sort of religion and believe in God. The value of human life is intrinsic, for it derives from God, who made human beings in his own image (Gen. 1:26–27). Consequently, the person who takes the life of another will be held accountable and punishable by God through his human representatives (Gen. 9:5–6; Rom. 13:1–7). The sixth commandment, “You shall not murder” (Ex. 20:13), and its explanation in Exodus 21:12–32 clearly teaches this. The Hebrew word for “murder” (ratsakh) in Exodus 20:13 not only refers to intentional killing (e.g., Jer. 7:9; compare Ex. 21:12, 14, 20) but also to human death caused by carelessness or negligence (e.g., Josh. 20:3–6; compare Ex. 21:13). It is important to note, however, that in the Old Testament, the prohibition against taking a person’s life is to be understood as the taking of life outside of the boundaries set by God (such as capital punishment or war).

With this basic principle of the value of human life in place, we will consider a number of ethical issues concerning the beginning and the end of life such as abortion, euthanasia, and the treatment of children, the disabled, and the elderly.



The Beginning of Life: Many believe the Bible clearly teaches that God forms a new person before birth, not during or after birth. However, the majority have come to 12 weeks as the cutoff period for abortion; the time the fetus is formed with all parts. The sixth commandment directly prohibits murder.



The End of Life: Active euthanasia is clearly prohibited by the sixth commandment, regardless of the ill person’s request. Withholding natural means of life-sustenance from helpless patients is comparable to withholding the same means from an infant, as it will directly cause death. This act of negligence leading to death is thus also viewed as being prohibited by the sixth commandment. It is acceptable for doctors to withhold futile treatments that do not improve the prospect of recovery and only prolong the process of dying when death is imminent and inevitable. In such cases, it is morally acceptable to allow such a person to die, though whenever there is a reasonable chance of recovery or improvement of the quality of life this should be pursued.



The Treatment of Children, the Disabled, and the Elderly: In considering this question, we must remember that the value and dignity of human life is grounded in the fact God is the giver of life. Human worth does not fluctuate with the level of perceived usefulness of a person to society or the degree of suffering they are experiencing, for human worth is grounded in the image of God. A child, disabled person, or elderly person is no less the image of God than anyone else.

Overpopulation or any reason to kill is not valid. How can we help to improve the quality of life for those suffering from disability or terminal illness? Is there any meaning to suffering at all? Three comments are in order.



We first remember that Jesus had compassion not only for the sick (Matt. 14:14) but also for those with physical, emotional, and spiritual needs (e.g., Matt. 9:36; Mark 8:2; Luke 7:13). Likewise, Paul exhorts believers to “put on . . . compassionate hearts” (Col. 3:12). The disabled and the sick not only suffer from physical pain and discomfort, they are also often troubled emotionally and spiritually. It is therefore vital, and deeply Christian, to provide compassionate care, to both body and soul, to those who are suffering.



Second, although suffering in itself is not good but a result of living in a fallen world, suffering serves redemptive purposes in the life of the believer. Hardships of various kinds have the unique power to deepen our awareness of human frailty and mortality, to disengage our affection for the things of the world, and to lead us to depend more on God and to cherish more meaningfully the grace and mercy of God in Christ (see 2 Cor. 1:8–9; Heb. 2:14–18; 4:15–16).



Third, the Bible calls us to weep with those who weep (Rom. 12:15). As believers engage those who are suffering, trite answers, however true theologically, may prove counterproductive emotionally. We must exercise wisdom and care for the suffering with deep sympathy.



Conclusion: The value and dignity of human life is derived from God the Creator and is rooted in the fact that all humans have been created in God’s image. As stewards of the life God has given, we are to uphold its sanctity from conception to the grave. Ending someone’s life in order to relieve suffering or inconvenience is not only unjustifiable; it violates God’s clearly defined moral order. Suffering should bring us not to end life prematurely but to entrust ourselves more completely to our faithful God no matter what befalls us or those whom we love (1 Pet. 4:19).

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