When I think of all the Terri Schaivo case brought into our lives, my stomach still churns out of disgust for the event in and of itself. I qeaze at the reactions of many in the Christian community as it relates to the discussions that stem from the incident, discovering a wide range of opinion where there should be one, to the glory of God. Comments range from “we should repent because of our lack of involvement” to “we should distance ourselves because as Christians we are to abhor what is evil and cling to what is good.” One has suggested that the Christian should not get fired up and excited, diverting time and resources to secular issues like the Schindler-Shaivo case, “after all”, they say, “the way of the treacherous is hard.” (
Prov. 13:15).
No matter what side one takes, the Terri Shaivo case was tragedy; but, would it matter if this was a case that fell in the realm of the sacred, and is not in the realm of the secular, as many people may think? Was this a federal matter for the courts to decide, or is there a clear biblical answer to the delimma? If God is sovereign (and He is) and He directs even this issue to His glory (and He does), how are people to act and react as man is fallen and lives in the fallen world? How is the church to act and react?
Of the Civil Magistrate, the Westminster Confession of Faith states: “God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under Him, over the people, for His own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers. (
Rom. 13:1–4,
1 Pet. 2:13–14)”
[1]The Confession also makes clear the lawful allowance of Christians to accept and execute the office of civil magistrate, “when called thereunto”; however, once in position, that Christian may not, in effect, act as a Church official toward the state. On the other hand, that Christian magistrate is under compulsion “to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance. (
Rom. 13:4,
1 Tim. 2:2)”
[2]On this subject, R.C. Sproul comments: “The church’s sphere of authority relates to the civil government at the level of morality. The church has the responsibility to comment on the morality of governments and their policies on the basis of God’s word, but should not appropriate to itself the power to set such policies. Whereas these assessments may foster political action among Christians, they should act in their capacity as citizens rather than as representatives of the church. In this way the gospel works through moral persuasion and the working of God’s grace among citizens. ”
[3]What does the Christian as magistrate have to do with Terri Schaivo? When we consider that morality is not a matter of legislation but of the gospel, and the church is to be preaching the good news of Jesus Christ, we discover that in her case specifically, the Christian had every right as a private citizen to get involved. The case of Terri Schaivo was not a case of conscience and moral legislation but the miscarriage of Biblical Law.
I racked my brain. I prayed. I said, “God, if this as all things, are for the praise of your glory, what is the Bible answer to this? Am I wrong for getting worked up? How do I address this as a minister of Jesus Christ?”
Exodus 21:7-11 contains the first part of the answer. “If a man sells his daughter as a female slave, she is not to go free as the male slaves do. If she is displeasing in the eyes of her master who designated her for himself, then he shall let her be redeemed. He does not have authority to sell her to a foreign people because of his unfairness to her. If he designates her for his son, he shall deal with her according to the custom of daughters. If he takes to himself another woman, he may not reduce her food, her clothing, or her conjugal rights. If he will not do these three things for her, then she shall go out for nothing, without payment of money.”
[4]I’ll wait here while you read that again.
In a nutshell, if a man has a female slave and he wants his son to marry her, then her status moves from that of “slave” to “daughter.” Now, the context is not intended to comment on adultery or bigamy here, so we can’t ask the text to answer that here. The point is that a person, whether wife or slave, must be treated with dignity and respect, as being image-bearer of God—this is why killing and specifically intentional neglect, is wrong. Read the surrounding verses for context and see how instruction on treatment of slaves reflects the treatment of the crown of God’s creation.
Michael wanted rid of Terri, partially due to the presence of the other woman. Terri's parents wanted her back, to take care of her. What could be more clear?
“Ok,” someone says. “Perhaps there is something here.”
What about the relationship between judicial system, the Christian and the Bible? I find
Exodus 23:1-3 appropriate: “You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness. You shall not follow the masses in doing evil, nor shall you testify in a dispute so as to turn aside after a multitude in order to pervert justice; nor shall you be partial to a poor man in his dispute.”
[5]It is certainly one thing to “abhor what is evil and cling to what is good”. It is yet another to join hands with the wicked to be a malicious witness and following the masses in doing evil. Where the masses doing evil? I cannot and will not attempt an answer—but where was joining hands with evil done? First, it was in the priest who stood “in the name of the church” (Catholic) and declared that euthanasia was fully supported by the church. While it is true that the “thou shall not kill” passages, including the one mentioned above, say the opposite, the priest’s boss, Pope John Paul II, blatantly said this was not the case. Second, it was in those who stood by and did nothing. I cannot think that in every argument I’ve ever heard about “let the gospel fix the problem” and "preach the Bible--people are held responsible to hear", that the Exodus passages never came to anyone's mind—nor the New Testament ones.
One remembers that Samaritan that helped the man who fell among robbers—did Jesus say that was a parable, by the way? Did he condemn the Samaritan for getting involved or for bringing the poor man to safety? Not in my Bible. Go ahead and argue context with me--who is your and my neighbor but anyone we pass to the left and right.
Ask yourself—why did Jesus use THIS example to describe neighbor-love and why did he connect it to eternal life? How were Samaritans received in that setting? What challenge is given? Read
Luke 10:25-37.
One more from Sproul: “Christians should urge governments to fulfill their proper role. They are to pray for, obey, and yet watch over civil governments (
1 Tim. 2:1–4;
1 Pet. 2:13, 14), reminding them that God ordained them to rule, protect, and keep order.”
[6]Finally, consider an excerpt from "The Westminster Shorter Catechism":
Question #67: Which is the sixth commandment?
A: The sixth commandment is, Thou shalt not kill. (
Exod. 20:13)
Question #68: What is required in the sixth commandment?
A; The sixth commandment requireth all lawful endeavors to preserve our own life, (
Eph. 5:28–29) and the life of others. (
1 Kings 18:4)
Question #69: What is forbidden in the sixth commandment?
A: The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour unjustly, or whatsoever tendeth thereunto. (
Acts 16:28,
Gen. 9:6)
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[1]The Westminster Confession of Faith, Chapter XXIII, 1. Oak Harbor, WA: Logos Research Systems, Inc., 1996.
[2]ibid.
[3]New Geneva Study Bible. electronic ed., Ge 1:1. Nashville: Thomas Nelson, 1997, c1995.
[4]New American Standard Bible : 1995 Update, Ex 21:6. LaHabra, CA: The Lockman Foundation, 1995.
[5]New American Standard Bible : 1995 Update, Ex 23:1. LaHabra, CA: The Lockman Foundation, 1995.
[6]New Geneva Study Bible. electronic ed., Ge 1:1. Nashville: Thomas Nelson, 1997, c1995.
