Assisted Dying: A Christian Perspective on Compassion, Dignity, and Choice

A Talk For London Baptists, Thinking Faith, 20 March 2025

In November 2024 MPs voted in favour, for the first time, for an Assisted Dying Bill for the UK. The Terminally Ill Adults (End of Life) Bill would make it legal for over-18s who are terminally ill to be given assistance to end their own life. Christians are divided on this issue, with a range of views from opposition to endorsement, and various scales in between. The chances are that in your congregations there are a diversity of views. The debates continue as the bill makes its way through the committee and report stages before coming back to Parliament. This session will engage with arguments both for and against assisted dying, facilitated by Simon Woodman who has been an advocate for a change in the law on assisted dying.

1. Introduction

Good morning, and thank you for the invitation to speak with you today.

It’s always an honour to engage in meaningful conversation with fellow ministers, especially on a subject as complex and emotionally charged as assisted dying.

I imagine we come to this discussion today with a diversity of views, experiences, and theological convictions.

And that’s as it should be—this is a topic that goes to the heart of what it means to live faithfully as disciples of Christ in the midst of a broken and fragile world.

Let me begin by situating this conversation in a wider context.

Last November, MPs voted for the first time in favour of an Assisted Dying Bill, the Terminally Ill Adults (End of Life) Bill. This proposed legislation would allow terminally ill adults who meet specific criteria to request assistance to end their own lives.

While the Bill is still a long way from becoming law, its progress through Parliament has opened up significant debates—debates that are not only political or legal but deeply moral, spiritual, and pastoral.

The chances are that in your congregations, as in mine, people will hold a range of opinions on this issue.

For some, assisted dying represents a compassionate and humane response to the suffering of those facing the end of life.

For others, it challenges deeply held convictions about the sanctity of life and raises fears about where such legislation might lead.

And for many, it is a profoundly personal issue, coloured by their own experiences of illness, loss, and grief.

As ministers, we are called to navigate these tensions with wisdom, sensitivity, and grace.

But we are also called to think theologically and prophetically about the issues of our time.

What does it mean to proclaim the good news of Jesus Christ in a society grappling with questions of life and death?

How do we offer pastoral care to those wrestling with these decisions while remaining faithful to our own convictions?

And how do we engage constructively with the public debates, speaking into the conversation as people of faith?

I want to be clear from the outset that I approach this subject as someone who supports the principle of assisted dying.

My own thinking on this issue has been shaped by years of pastoral ministry, walking alongside individuals and families at the end of life.

It has also been shaped by my theological reflections on the nature of God’s compassion, the meaning of human dignity, and the ethical complexities of living in a fallen world.

That said, I recognise that not everyone in this room will share my perspective, and I welcome the opportunity to engage with your questions and concerns.

Today, I want to offer some reflections that, I hope, will help us think through this issue together.

I’ll begin by exploring the theological and pastoral dimensions of assisted dying—how we understand life and death in the light of our faith, and how those convictions inform our ministry.

Then, I’ll turn to some of the specific arguments and concerns that have been raised in the public debate, considering both the challenges and opportunities this legislation presents for Christians.

Finally, I’ll invite us to consider how we can respond to this issue as communities of faith—through our preaching, our pastoral care, and our public witness.

This is not an easy conversation to have, and I don’t pretend to have all the answers.

But I do believe it is an important one. Because at its heart, this is not just a debate about legislation or medical ethics.

It is a conversation about what it means to love our neighbours as ourselves, to bear one another’s burdens, and to live as people of hope in the face of death.

My prayer is that our time together today will help us to think deeply, listen carefully, and respond faithfully to the challenges of this moment.

2. Framing the Issue: What Is Assisted Dying?

To engage meaningfully in the discussion about assisted dying, it’s important to begin by defining what it is—and, crucially, what it is not.

Assisted dying, as outlined in the proposed Terminally Ill Adults (End of Life) Bill currently under debate, refers to a legal process whereby an adult who is terminally ill, has mental capacity, and is expected to die within six months can request and receive assistance to end their own life.

This assistance would typically involve the prescription of life-ending medication, which the individual would self-administer.

The Bill includes stringent safeguards, such as approval by two independent doctors, the requirement of a cooling-off period, and protections to ensure the decision is made voluntarily and without coercion.

It is essential to differentiate assisted dying from other related practices, such as euthanasia.

Euthanasia involves a third party actively ending the life of a person, typically via injection, and it is not included in this proposed legislation.

Similarly, assisted dying is distinct from the withdrawal of life-sustaining treatment, which is already permitted in the UK under specific circumstances.

This practice allows patients to refuse or discontinue treatments that are keeping them alive, such as mechanical ventilation or artificial nutrition and hydration, recognising that individuals have a legal right to die with dignity.

The distinction between these practices often gets blurred in public discourse, leading to confusion and, at times, fear.

Some opponents of assisted dying raise concerns about it being a “slippery slope,” leading to abuses or pressure on vulnerable people.

However, the proposed legislation seeks to avoid such outcomes through strict safeguards.

For example, the individual must be over 18, have a terminal illness confirmed by medical professionals, and demonstrate a sustained, voluntary desire for assisted dying.

Understanding the terminology and scope of this debate is crucial for ministers and congregants alike as we navigate these discussions in our faith communities.

Many of the emotional arguments surrounding this issue stem from misunderstandings about what assisted dying actually entails.

It is not about devaluing life or undermining palliative care, but rather about offering individuals autonomy in their final days.

Assisted dying laws have been enacted in several other countries and jurisdictions, including Canada, New Zealand, parts of the United States such as Oregon, and closer to home, Belgium, and Switzerland.

The evidence from these contexts can inform our discussions, as they demonstrate how safeguards can work effectively to prevent abuse and uphold the dignity of those involved.

Ultimately, this is a deeply personal and moral issue, one that touches on our understanding of autonomy, suffering, compassion, and the sanctity of life.

As ministers, I believe we are called to engage thoughtfully, recognising that people in our congregations may have deeply held beliefs on both sides of this debate.

Framing the issue clearly and compassionately allows us to enter into these conversations with openness, respect, and a focus on the human stories at the heart of this complex topic.

3. Biblical and Theological Considerations

When discussing assisted dying, one of the most significant theological principles often cited is the sanctity of life.

For many Christians, this concept lies at the heart of their moral and ethical reasoning.

But what do we mean by the sanctity of life, and how does it shape our response to questions about the end of life?

The Biblical Foundations

The concept of the sanctity of life emerges from the Bible's affirmation that human life is sacred because it is created by God. In Genesis 1:27, we read that God created humanity in God's own image: "So God created humankind in his image, in the image of God he created them; male and female he created them."

This foundational text has been interpreted throughout Christian history to affirm the inherent dignity and value of every human being, regardless of circumstances.

In Psalm 139:13-16, the psalmist marvels at God's intimate involvement in the formation of life: "For you created my inmost being; you knit me together in my mother’s womb… My frame was not hidden from you when I was made in the secret place."

These verses convey a profound sense of the sacredness of life, even before birth, affirming that life is not accidental but held in the hands of God.

From these passages, we derive a theology that values life as a gift from God. This is the basis for the Christian conviction that human life should not be treated lightly, commodified, or ended without serious moral consideration.

For many, this forms the basis of an argument against assisted dying: if life is sacred, the intentional ending of it – even to alleviate suffering – could seem to violate God's creative intent.

Life as a Gift, Not an Absolute

However, it is also important to recognise that while the Bible celebrates life as a gift from God, it does not portray life as an absolute to be preserved at all costs.

In Ecclesiastes 3:1-2, we read: "There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die." This acknowledgment of mortality as part of the created order reminds us that death is not an aberration but part of life’s rhythm.

Theologically, Christians hold to the hope of resurrection and the promise of eternal life. As Paul writes in 1 Corinthians 15:54-55: "Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?"

For Christians, life on earth is not the end of the story; death is a transition into the fullness of God's presence. This understanding should shape our approach to the end of life, not as something to be feared or fought indefinitely, but as a threshold to be crossed with faith and hope.

Jesus’ Ministry of Compassion

A key aspect of Jesus' ministry was his care for the suffering, the sick, and the dying. Throughout the Gospels, Jesus is depicted as someone deeply moved by human pain.

In John 11:35, when confronted with the death of his friend Lazarus, we read the shortest and yet one of the most profound verses in the Bible: "Jesus wept." This simple statement reveals Jesus’ empathy and his solidarity with those who grieve.

Jesus’ healing miracles also demonstrate his desire to bring relief to human suffering. In Mark 1:40-42, a man with leprosy comes to Jesus and says, “If you are willing, you can make me clean.” Jesus’ response is deeply compassionate: “I am willing… Be clean!” This willingness to alleviate suffering reflects the character of God.

In light of this, some Christians argue that alleviating suffering – even if it means assisting in death – can be an expression of Christ-like compassion.

This perspective suggests that the sanctity of life is not diminished by ending it when its continuation is marked by unbearable suffering, but rather, the way we accompany people in their final moments can reflect God’s love and care.

The Tension Between Autonomy and Divine Sovereignty

Another important theological tension lies between human autonomy and divine sovereignty.

In contemporary discussions, much emphasis is placed on individual choice and the right to determine the course of one’s own life, including its end.

From a theological perspective, this raises the question of how human autonomy relates to God’s ultimate authority over life and death.

Psalm 31:15 declares, "My times are in your hands," a verse often cited to affirm that the timing of our death belongs to God, not to us.

This has led some Christians to oppose assisted dying on the grounds that it usurps God’s role as the giver and taker of life.

Yet, others argue that God’s sovereignty does not negate human responsibility.

In Genesis 1:28, humanity is given the mandate to "fill the earth and subdue it," which includes the exercise of wisdom and stewardship over creation, including our own lives.

From this perspective, making decisions about the end of life, in consultation with medical professionals and loved ones, can be seen as part of our God-given responsibility.

A Complex Ethical Landscape

The sanctity of life is a vital biblical and theological principle, but it does not provide simple answers to the complex ethical questions surrounding assisted dying.

While some Christians conclude that the sanctity of life prohibits any intentional ending of it, others see in the ministry of Jesus and the hope of resurrection a call to approach end-of-life care with compassion, dignity, and a willingness to alleviate suffering.

Ultimately, the challenge is to hold these tensions together: affirming the sacredness of life while recognising its limits, respecting God’s sovereignty while exercising human responsibility, and embodying Christ’s compassion for the suffering in our decisions.

This theological complexity is why Christians hold such diverse views on assisted dying, and why it is vital for us to approach this issue with humility, grace, and a willingness to listen to one another.

4. Ethical and Pastoral Challenges

When considering the ethical and pastoral challenges associated with assisted dying, we must acknowledge the deeply personal and divisive nature of this issue.

It touches the core of our understanding of life, death, and what it means to care for one another.

For ministers, this subject is not a hypothetical theological exercise; it is one we encounter in the raw realities of pastoral care and in the conversations that unfold in hospital rooms, living rooms, and around the Lord’s Table.

Putting it bluntly, we will each of us have to provide pastoral care for members of our congregation who disagree with us on this issue.

Is Suicide a Sin?

The question of whether suicide is a sin has received a variety of answers through Christian history.

The dominant culture of the ancient world was a system of shame and honour, with death by suicide being seen as an ‘honourable’ death compared to being executed or exiled (e.g. ‘falling on one’s sword’ or drinking hemlock as Socrates did).

There are examples in the Bible where people attempt or succeed in killing themselves (Abimelech in Judges 9:52-54; Samson in Judges 16.28-30; Saul in 1 Samuel 31.4-5; Ahithophel in 2 Samuel 17.23; Zimri in 1 Kings 16.18-19; Judas in Matthew 27:3-5; The Philippian Jailer in Acts 16.27), but there is no clear-cut biblical condemnation of suicide.

Rather, as Paul Middleton notes, ‘There is nothing in any of these stories to suggest that the biblical narrators disapprove of the characters’ suicides.’

The tradition of Christian opposition to suicide came to prominence in the writings of Augustine of Hippo (354-430 CE), who interpreted the commandment ‘do not kill’ as applying to killing oneself as well as others.

Suicide came to be seen as a sin, with those who took their own life being denied a Christian burial.

Suicide was decriminalised in the United Kingdom in 1961, but the language of illegality remains in the popular phraseology that someone ‘committed suicide’: it is preferable to say that someone ‘died by suicide’, or that they ‘took their own life’.

But at the moment, pending the current assisted dying bill’s enaction, it remains a criminal offence for a third party to assist or encourage another to commit suicide.

In 1983 the Roman Catholic Church removed suicide from the list of mortal sins, however it remains a ‘grave offence’, with the catechism stating that ‘we are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of’, however the catechism continues by recognising that certain circumstances such as grave psychological disturbance, anguish, or grave fear of hardship or suffering can diminish a person’s responsibility, concluding that ‘we should not despair of the eternal salvation of persons who have taken their own lives’ (Nos. 2280, 2282-83).

In 2017 the Church of England amended canon law to allow those who died by suicide to receive a standard burial service. 

5. A Faithful Case in Favour of Assisted Dying

A personal perspective

For a few minutes now I’d like to offer my own perspective.

The first time I ever saw a dead body was in a hospital morgue when I was 24 years old. I was training for Baptist ministry and doing a chaplaincy placement. This man had taken his own life in his cell at the local prison, where he was serving life for murder.

The next dead body I saw was my mother-in-law, who had died after a long and protracted battle with a terminal illness.

The difference between these two was striking: the first was a tragedy of lives ruined and cut short, the second was a merciful and welcome release from pain and suffering.

As a minister I have spent many hours with the bereaved and the dying, and I have come to learn that not all deaths are the same.

I still remember a funeral I took in my late twenties, when I stood at the front looking at the girlfriend and young children of the deceased man, who was the same age as me, and heard the daughter ask her mother, ‘Is that Daddy in there?’ How I got through my lines I will never know.

I am well aware of the danger of extrapolating policy from personal experience. But I’m not here to argue policy, I’m here to talk theology; and it seems to me that if our theology doesn’t resonate meaningfully with our experience, then it’s not really doing its job.

So what, I wonder, might a Christian perspective on end-of-life choice look like? It seems to me that, sometimes, death might not be the worst thing that can happen to a person.

Actually, I’ll put it a bit more positively than that: Sometimes, death is the best thing that can happen to a person.

And I say this born out of a deep theological conviction that, from the perspective of eternity, death is not the enemy, because ultimately, I do not believe that death gets the final word on life.

I think that the author of the book of Revelation grasped something of this when he offered his readers a vision of the death of death.

He said, ‘Death and Hades gave up the dead that were in them, and … then Death and Hades were thrown into the lake of fire. … Death will be no more; mourning and crying and pain will be no more.’ (Rev. 20.13,14; 21.4).

The author of Revelation knew all about suffering and torture and pain and death, but he didn’t accept that death gets the last word on life. If he is right this means, practically speaking, that life can be lived free from the dominating and debilitating fear of death.

This, I think, is a profoundly Christian perspective, challenging the ideology of ‘life at all costs’ that determines so much of our medicalized approach to death and dying.

If death is not the ultimate enemy, then death can be embraced as a good part of life, to be welcomed rather than resisted when its time has come near.

Staying with the Bible for a minute, but moving swiftly from the end to the beginning, the opening vision of a garden offers a picture not of a world without death, but of a world where death is a friend, and not an enemy.

The vision of Eden in the book of Genesis is not of a world rapidly facing over-population and resource-scarcity due to the immortality of the animals and humans that live there.

Rather, it is a vision of a world where death is so much a part of life that it is as much a friend to those who live there as the rising of the sun on another day.

The Bible thus both begins and ends with visions of life where death is transformed, and humans are released from its tyranny.

Even St Paul, in his letter to the Philippians, maintains a remarkably ambiguous perspective on life and death, commenting that:, ‘For me, living is Christ and dying is gain.’ (1.21)

And this biblical-theological perspective, I believe, is profoundly relevant to the pastoral realities that we encounter in our own lives and in the lives of those we love.

If death does not get the final word on life, then our lives are so much more than the moment of our passing.

I firmly believe that every good moment of life is held safe by God and passes into his eternal embrace; and that nothing true, honorable, or just, pure, pleasing, or commendable, is ever lost to the love of God.

So at the moment of our death, we are neither constrained nor judged in the manner of our passing. We are rather freed to embrace death, knowing that in death we are held eternally in God’s love.

And so, back to assisted dying.

It does not seem to me unthinkable that modern medicine here has a great gift to offer those who are nearing the end of their life.

It could even be a gift from God to be received with the same gratitude that we receive the other medical miracles that make our lives so much more bearable than those of any generation of humanity before us.

I hear and echo all the arguments around safeguards and ethical constraints, but these should no more prevent us using assisted dying appropriately than the safeguards and constraints that govern surgical or pharmaceutical medicine prevent us using those services.

I’m not trying to convince you all that I’m right, I might not be! Rather, my point here has been to establish the principle that there is a Christian perspective on assisted dying which sees it as a gift and not a curse, and which states very firmly that, in Christ, death need neither be feared nor fought, because death does not get the final word on life.

I started attending the group, Inter-faith leaders for Dignity in Dying, a few years ago, and it was a welcome relief to discover that other ‘people of faith’ shared my growing conviction that the end of a life is not always something to be resisted, and that sometimes it is the best that can happen for a person.

For Christians, death is not seen as the ultimate enemy, which means that it can be embraced as a good part of life, to be welcomed rather than resisted when its time has come near.

It seems to me to that such a perspective can helpfully challenge the ideology of ‘life at all costs’ that determines so much of our medicalised approach to death and dying.

When I have discussed assisted dying with other church leaders, I have found that many are sympathetic to the cause, but are afraid to speak out because of what their congregations or others might think of them.

Similarly, there are many who attend churches, whose experience of death within their family makes them question the ‘Christian’ view that life must never be shortened through choice, but who are afraid to speak out for fear of being judged.

Dying Well: A Christian Perspective

The Christian tradition has long been concerned with what it means to die well. Medieval theology developed the concept of the ars moriendi—the “art of dying well”—which emphasised the importance of preparation, peace, and the presence of loved ones.

In many ways, modern assisted dying laws seek to uphold these same values: they allow a person to prepare for death, to say their goodbyes, and to die in a way that is consistent with their beliefs and wishes.

Contrast this with the reality that many people today face at the end of their lives.

Some experience immense physical pain, despite palliative care. Others endure the distress of a slow and undignified decline, losing all control over their bodily functions and their ability to communicate.

In such cases, the absence of an option for assisted dying can itself be cruel.

The argument for assisted dying is not an argument for devaluing life, but for ensuring that life ends in a way that reflects the values of compassion, dignity, and care.

It is about recognising that death is a natural part of life, and that just as we accompany people with love in birth and in life, we should do so in death.

6. Engaging the Diversity of Views

As Baptist ministers, we are no strangers to theological diversity. Our tradition has long upheld the principle of liberty of conscience, recognising that faithful Christians can, and do, disagree on significant moral and ethical issues.

Assisted dying is one such issue.

Within our congregations—and likely even within this room—there will be a range of perspectives, from those who are passionately opposed to a change in the law to those who strongly support it, with many holding nuanced positions in between.

Our task as ministers is not simply to declare our own position and expect others to fall in line, but to facilitate meaningful, thoughtful, and compassionate discussion.

The way we engage with this diversity matters.

1. Listening Well

A significant part of our role is to create space for people to express their views, their fears, and their hopes.

This means listening carefully—especially to those who have different perspectives from our own.

For some, opposition to assisted dying is deeply rooted in their understanding of God’s sovereignty, their reading of scripture, or their personal experience of good end-of-life care.

Others may support a change in the law because they have witnessed unbearable suffering in a loved one, or because they believe in the importance of autonomy.

In all these cases, people’s views are rarely held lightly.

They emerge from personal experiences, deep convictions, and, often, significant pastoral encounters.

As ministers, we are called to listen with grace, ensuring that people feel heard rather than dismissed.

2. Creating Safe Spaces for Discussion

Churches should be places where difficult conversations can happen in an atmosphere of respect.

Too often, ethical debates—especially those concerning life and death—become polarised, with each side assuming the worst of the other.

But the reality is that those who support assisted dying and those who oppose it are often motivated by the same fundamental concerns: care, compassion, dignity, and the sanctity of life.

They simply weigh these values differently.

One way to facilitate healthy discussion is to encourage storytelling rather than argument.

When people share their experiences—of walking with a dying loved one, of facing illness themselves, or of struggling with ethical dilemmas—they help others see the issue in a deeply human way.

As ministers, we can model this by approaching the conversation with humility and by acknowledging the complexity of the issue.

3. Honouring Differences in Ministry

The reality of this diversity means that different ministers will make different ethical and pastoral choices.

Some will feel comfortable supporting members of their congregation who choose assisted dying; others will not.

There is no single “Baptist” answer to this issue—just as there has never been a single Baptist answer on many ethical debates in history.

But what we can do is commit to supporting one another as we navigate these complexities.

Ministers should be able to discuss their own struggles with trusted colleagues, to seek wisdom from one another, and to respect one another’s positions, even when they differ.

4. Creating an Ethic of Compassion and Respect

Regardless of where we stand on assisted dying, one thing is clear: people in our churches will be affected by this issue.

Some will face terminal illness themselves.

Others will walk with family members who are considering assisted dying.

Still others will struggle with grief and moral uncertainty.

Our primary calling is to be pastors—to offer care, not condemnation; to bring wisdom, not simplistic answers; and to be a compassionate presence in moments of pain and decision-making.

Our churches must be places where people feel supported, no matter their views on assisted dying, and where they can explore these questions in light of their faith.

Conclusion

As ministers, we are called not only to teach, but to accompany—to walk with people through the hardest moments of life with love, humility, and grace.

The diversity of views on assisted dying is not a problem to be solved but a reality to be engaged with care and wisdom.

Our role is to hold space for theological reflection, to encourage conversations marked by kindness and respect, and to ensure that, whatever choices people face, they know they are not alone.

A Final Word

In the end, this is not just a legal or political issue—it is a pastoral one.

It is about how we care for people in the most vulnerable moments of their lives.

Whatever our position, our calling remains the same: to bear witness to God’s love, to offer hope in the face of fear, and to accompany people with grace as they journey toward the end of life.

Thank you for engaging in this conversation today. I welcome any reflections, questions, or further discussion as we continue to discern together.