Finally, there is only one place to go. Which is back to faith, whether we like it or not

Would human life be sacred 

in an atheist world?

by Douglas Murray

What was your reaction recently when it emerged that thousands of unborn foetuses had been burnt by NHS trusts? And that some had been put into ‘waste-to-energy’ incinerators and so used to heat hospitals?

Revulsion, I would imagine. But why? I would hazard that it is either because you are religious or because your customs and beliefs are still downstream from faith, even if you reject it. Because if you grant that an unborn foetus is not a life and that once aborted it could have no further use, there is at least an argument that these bodies might as well be put to use. Why not use unwanted babies to keep a hospital nice and warm?

It isn’t such a ridiculous argument. And it is time that atheists and non-believers began to take such stories — and their follow-on questions — as seriously as believers do. As Jonathan Sacks wrote in this magazine last year, when he was Chief Rabbi, atheists tend to imply that there isn’t much work to do after discarding God. On the contrary, after discarding God, all the work of establishing morals is still before you — just as after demonstrating mankind’s need for ethics, the work of proving a particular religion is true remains before you.

But this greatest challenge in the atheist argument remains the one we hear least about. As Sacks pointed out, it is increasingly clear that, contra most atheists, ethics are self-evidently not self-evident. They vary wildly from era to era, and many Judeo-Christian ethics may well, as T.S. Eliot put it, ‘hardly survive the Faith to which they owe their significance’.

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