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Explainer: What you should know about the Charlie Gard treatment controversy

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July 6, 2017

What just happened?

The case of Charlie Gard, a terminally ill infant in England, has raised questions around the world about whether the state has the right to block parental rights to prevent further suffering of a child.

Charlie’s parents sought to bring him to the United States for experimental treatment, but several European courts have blocked their decision and sided with doctors who say that switching to palliative end-of-life care is in the best interest of the child.

Who is Charlie Gard?

Charlie Gard is an eleventh-month-old British infant who, a month after he was born, was diagnosed with mitochondrial DNA depletion syndrome (MDDS), a genetic disease so rare that it is believed to have been diagnosed in only 16 children in the world. The condition causes a progressive weakening of the muscles and brain damage.

Charlie’s parents are Chris, a postman, and Connie, of Bedfont, west London.

What is mitochondrial DNA depletion syndrome?

Mitochondrial DNA depletion syndrome is a genetic disease that affects the DNA that converts chemical energy from food into a form that cells can use. The effect of the disease is that cells in affected tissues and organs are unable to create the energy they need to function.

As in Charlie’s case, the disease can affect the tissue of the brain, causing irreversible damage. Treatment is usually performed to manage the symptoms, with life expectancy from onset of symptoms ranging from 3 months to 12 years.

Why weren’t the parents allowed to make the decision about their child’s treatment?

When the Great Ormond Street Hospital for Children NHS Foundation Trust, the hospital where Charlie was being cared for, refused to provide additional treatment, the Gard’s filed a lawsuit to allow their son to be taken to the United States for an experimental procedure called nucleoside therapy.

At a hearing of the Family Division of the High Court in April, the judge ruled that it was in “Charlie's best interests for artificial ventilation to be withdrawn” for the child’s treating clinicians to “provide him with palliative care only” and for the infant “not to undergo nucleoside therapy.”

“Some people may ask why the court has any function in this process; why can the parents not make this decision on their own?” said Justice Francis in his ruling. “The answer is that, although the parents have parental responsibility, overriding control is vested in the court exercising its independent and objective judgment in the child's best interests. The Great Ormond Street Hospital has made an application and it is my duty to rule on it, given that the parents and the hospital cannot agree on the best way forward.”

The parent’s appealed to both the UK Supreme Court and the European Court of Human Rights, both of which refused to overturn the decision. Life support for Charlie was originally scheduled to be withdrawn on June 30, but his parents have been given a few more days to say goodbye to their son.

What is the legal basis for the decision?

In making his original ruling, Justice Francis cited the 2005 case of Wyatt v Portsmouth NHS Trust, which he described as “the ‘intellectual milestones’ for a judge making a decision of the kind with which I am faced today.”

In the Wyatt case, the British courts ruled that a seriously ill baby named Charlotte should not be resuscitated if she stops breathing because the resulting deterioration caused by the treatment would make life for her intolerable on a day to day basis.

“In our judgment, the intellectual milestones for the judge in a case such as the present are, therefore, simple, although the ultimate decision will frequently be extremely difficult,” said Justice Francis, applying the Wyatt precedent. “The judge must decide what is in the child's best interests. In making that decision, the welfare of the child is paramount, and the judge must look at the question from the assumed point of view of the child. There is a strong presumption in favour of a course of action which will prolong life, but that presumption is not irrebuttable. The term ‘best interests’ encompasses medical, emotional, and all other welfare issues.”

Could the experimental procedure cure Charlie?

As almost everyone admits, the chances of Charlie’s condition being improved by treatment were extremely unlikely.

Doctors in both the UK and Spain examined Charlie and concluded that his condition is irreversible and that ventilation should be removed to prevent him from further suffering. Earlier this year, though, a doctor in the U.S. offered to try using nucleoside therapy, which had never been attempted on a patient with Charlie’s form of disease.

Before a decision could be made, though, the doctors determined that Charlie’s brain damage had become so severe that that treatment was, as the court determined, “potentially painful but incapable of achieving anything positive for him.” The doctor in the U.S. reviewed Charlie’s condition and said,

“Seeing the documents this morning has been very helpful. I can understand the opinions that he is so severely affected by encelopathy that any attempt at therapy would be futile. I agree that it is very unlikely that he will improve with that therapy. It is unlikely.”

However, the doctor added that, “were Charlie in the US, we would treat him if the parents so desired and could pay for it.”

The judge determined that while medical science may benefit from experimentation on the infant, “experimentation cannot be in Charlie's best interests unless there is a prospect of benefit for him.”

How has the international community responded?

On Sunday, Pope Francis said Charlie’s parents should be allowed to “accompany and treat their child until the end.”

“The Holy Father is following with affection and emotion the situation of little Charlie Gard and expresses his closeness to his parents,” said Greg Burke, the director of the Holy See Press Office. “He is praying for them, in the hope that their desire to accompany and care for their own child until the end will be respected.”

On Monday morning, President Trump tweeted, “If we can help little #CharlieGard, as per our friends in the U.K. and the Pope, we would be delighted to do so.”

Helen Ferre, director of media affairs at the White House, added, “Upon learning of baby Charlie Gard's situation, President Trump has offered to help the family in this heartbreaking situation. Although the President himself has not spoken to the family, he does not want to pressure them in any way, members of the administration have spoken to the family in calls facilitated by the British government. The President is just trying to be helpful if at all possible.”

Was Charlie allowed to die because of the UK’s system of socialized medicine?

Honest disagreements exist among Christians regarding the best way to fund health care. There are legitimate critiques of the UK’s system of socialized medicine, however, it doesn’t seem that the financing of the UK’s medical system affected the outcome of the legal decision. Two hospitals, one in the U.S. and one in Italy, have offered to provide the treatment at no cost. Additionally, the Gards were able to raise £1.3 million ($1.68 million) in an online fundraising campaign to pay for the treatment (the couple say they will now use the money to create a charity for the rare disease Charlie is suffering from).

As Justice Francis noted in his decision, “this case has never been about affordability, but about whether there is anything to be done for Charlie.”

What are the primary ethical issues of this case?

The doctors involved in the case believe that Charlie’s condition is irreversible and that the current treatments (e.g., ventilation, suction) are capable of causing him pain. Charlie’s parents agree that if their son’s brain function cannot be improved, that he should not be subjected to further life-sustaining treatment.

Because of this agreement, the main ethical issue is about the scope of parental rights and who should be allowed to decide what is in the “best interests” of the child in regards to additional treatment.

The parents believe it is in their child’s best interest to undergo nucleoside therapy, even if it could prolong suffering, because of the admittedly remote possibility that it will improve Charlie’s condition. The British government, however, contends that to prevent further suffering it has a duty to intervene and supersede the desires and rights of the parents.

Join us on January 18–20, 2018,  for Evangelicals for Life 2018. Keep an eye out here for more information. 

Joe Carter

Joe Carter is the author of The Life and Faith Field Guide for Parents, the editor of the NIV Lifehacks Bible, and the co-author of How to Argue Like Jesus: Learning Persuasion from History’s Greatest Communicator. He also serves as an executive pastor at the McLean Bible Church Arlington location in Arlington, Virginia. Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

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We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24