The Wired Word for 09/27/2026  🔗 **Source:** [The Wired Word for 09/27/2026]() > [!note]+ Document Notes > tags: [medical-aid-in-dying, end-of-life-care, christian-ethics, sanctity-of-life, palliative-care, adult-sunday-school] > author: The Wired Word > source: The Wired Word (Communication Resources) > reference: https://thewiredword.com/ > date created: 2026-09-24 12:12 > > > [!info] Generated analysis — not the author's words. Sections below are machine-written > > from the captured source. Only text inside `> [!quote]` blocks is verbatim from the author. > > Do not quote or attribute any other line to the named author. > > # 🏷️ Title: The Wired Word for 09/27/2026: Chicago Radio Host, 82, Chooses to End Life in Switzerland > <!-- deep-read:sections start --> ## 🧭 Table of contents - [📝 Summary](#-summary) - [📖 Main content](#-main-content) - [🗒️ Notes](#️-notes) - [📚 References](#-references) - [🗣️ Paraphrase](#️-paraphrase) - [📰 Newsletter](#-newsletter) - [✅ Action items](#-action-items) - [🧪 Hypotheses](#-hypotheses) - [📊 Methodology](#-methodology) - [❓ Questions](#-questions) - [🔮 Future research](#-future-research) - [💡 Implications](#-implications) - [🧠 Learning styles assessment](#-learning-styles-assessment) - [📊 Accessibility assessment](#-accessibility-assessment) - [🌍 DEIB assessment](#-deib-assessment) - [✅ Logical validity](#-logical-validity) - [🛡️ DARVO analysis](#️-darvo-analysis) - [🎯 Conclusion](#-conclusion) - [🔄 Refactor appendix](#-refactor-appendix--the-wired-word-for-09272026-chicago-radio-host-82-chooses-to-end-life-in-switzerland) ## 📝 Summary - **What happened.** Judy Markey, 82, co-host of WGN-AM 720's "Kathy and Judy Show," died by voluntary assisted suicide in Switzerland on September 11, 2026, after a degenerative neurological disorder. The Wired Word, a weekly adult Sunday school discussion guide from Communication Resources, built its lesson for the week of September 27, 2026 around her death, the Illinois medical aid in dying (MAID) law that took effect the next day, and New York's amended MAID act. The class leader, signing as "LB," forwarded it with a content warning and made attendance optional. - **The capture.** A forwarded email, published 2026-09-24, with no canonical URL; `reference:` points at the publisher's home page. 58 paragraphs, 2,893 words. All 17 outbound links are SendGrid tracking redirects, so sources are named by anchor text. No headings survived capture. - **The claim.** Two layers. The reported layer (paragraphs 6 through 18) summarizes four outlets: who Markey was, how she died, what MAID is, which 13 states plus D.C. authorize it, and what New York's amendments require. The framing layer (paragraphs 24 through 55) argues that life is a gift held in stewardship rather than ownership, and that the church's calling is palliative and hospice care that "manages end-of-life pain without hastening death." - **Why it matters.** This is class prep for a UCC adult class whose leader has already flagged the topic as painful. The lesson quotes a pro-MAID Christian (Jan Steven, Dying With Dignity Canada) and a physician opponent (Ewan Goligher) in their own words, which makes it a real discussion guide rather than a position paper, if the teacher separates reported facts from the writers' theological conclusions. - **Key stakeholders.** Markey; Kathy O'Malley (co-host); Tom Collinger (husband); Governor Kathy Hochul; the Roman Catholic Church, whose Catechism the lesson quotes; disability advocates (named, not quoted); TWW team members Frank Ramirez and Mary Sells; LB's class. - **Risks and tradeoffs.** The lesson's prompts say "assisted suicide," the opponents' term; the news sources say "medical aid in dying." The scripture set pairs Saul's and Judas's suicides with a terminal-illness MAID case and only partly flags the difference. The one statistic (24% of doctors involved in an assisted death regretted it) comes from an unnamed study cited by two unnamed physicians. And "many Evangelical and Mainline Protestant denominations" are grouped as opponents without naming any, which matters for a UCC class. - **Bottom line.** A well-built lesson that reports the news by named outlet, states the stewardship position clearly, and gives the other side a real voice. Teach it as two-sided, name the terminology choice out loud, and handle the Judas passage with care around anyone bereaved by suicide. ## 📖 Main content **The news layer, by outlet.** The lesson ties its facts to four sources. New York Post (paragraph 6): Markey was 82, had a degenerative neurological disorder, and died by voluntary assisted suicide in Switzerland on September 11. Chicago Sun-Times (paragraph 8): O'Malley on the show saying "things other people didn't want to say," and her grief. People (paragraph 11): the definition of MAID and its distinction from euthanasia. St. Louis Review (paragraph 16): the June 11 protest against New York's act and Governor Hochul's amendments. Paragraphs 7, 9, 10, 12, 13, and 14 carry biography and family quotes with no fresh attribution, including the claim that the show was "the first radio program hosted by a woman in Chicago." **What MAID is, as the lesson defines it.** Paragraph 11 gives the operative distinction: under MAID the patient self-administers the prescribed medication; under euthanasia a doctor administers it, and euthanasia is illegal everywhere in the United States. Paragraph 12 lists 13 states (California, Hawaii, New Jersey, New Mexico, Vermont, Colorado, Washington, Delaware, New York, Maine, Montana, Oregon, Illinois) plus D.C.; paragraph 10's "a dozen other states" matches (12 plus Illinois). One flattening: Montana's authorization rests on a 2009 state supreme court ruling (Baxter v. Montana), not a statute, so "authorized MAID laws" is loose for that entry. Paragraph 16 lists New York's amended safeguards: a 5-day waiting period, a mental health evaluation, an in-person initial physician evaluation, an audio or video record of the request, a bar on financial beneficiaries acting as witness or interpreter, and a residency requirement. Markey died in Switzerland rather than wait for the Illinois law, which took effect the day after her death (paragraph 10); O'Malley had known of the decision for at least a year (paragraph 13). **The framing layer: gift, stewardship, care.** The lesson's own voice starts at paragraph 17 with two sentences of Roman Catholic teaching: humans are "stewards, not owners" of life, and direct euthanasia is "morally unacceptable." The wording matches the Catechism of the Catholic Church at §2280 and §2277; the lesson cites neither number. Paragraph 18 widens the circle to "the Catholic Church, various Orthodox traditions, and many Evangelical and Mainline Protestant denominations" and states the positive program: compassionate, faith-based palliative and hospice care that manages pain without hastening death. Paragraph 25 sets the task ("Share your beliefs about personal freedom, the gift of life, and how Christians can best care for one another at the end of life"). The five Big Questions (paragraphs 27 through 31) move from experience, to the MAID/euthanasia line, to stewardship of the body, to individual choice versus community standards, to the church's role in care. The charge (paragraph 53) and prayer (paragraph 55) land on the stewardship side. **The scripture set.** Four passages with the writers' commentary (full notes below). Genesis 9:6 (paragraphs 33 through 36) is the foundational text: the image of God grounds "life for a life," so "human life must be cherished and preserved." 1 Samuel 31:4 (37 through 40) is the lesson's most honest moment: team member Frank Ramirez says the author doesn't seem to disapprove of Saul's suicide, and the writers concede the debate. Matthew 27:3-5 (41 through 43) reports Judas's hanging with no moral drawn; its relevance to a terminal-illness MAID case is left implicit and needs care. Ephesians 5:28-30 (44 through 46) supplies the positive ethic of nourishing and tenderly caring for the body that the prayer picks up. **The voices the lesson brings in.** "For Further Discussion" (paragraphs 48 through 51) quotes four positions. Mary Sells (TWW team) says lives are in God's hands and doubts any biblical story supports choosing to end life when critically ill, but raises free will and asks whether extending life by machine and ending it by medication differ in kind. Jan Steven, a Christian and Dying With Dignity Canada supporter, argues from compassion in "MAID and spirituality": "no one should suffer," and where scripture is silent the most compassionate response should govern. Ewan Goligher, in "When MAID goes to church," argues that MAID treats the body as disposable once broken, while conceding that "pain and suffering are real and really evil." An unnamed medical director and consulting physician report that families find the discussion hard and that one study found 24% of doctors involved in an assisted death regretted it. **Where facts and framing separate.** Three places. Vocabulary: paragraphs 1, 25, and 30 say "assisted suicide"; the news paragraphs say "medical aid in dying." The 24% figure: no study name, year, sample, or denominator, and its source anchor is literally "write a medical director and a consulting physician." The denominational grouping in paragraph 18 names no Protestant body; for a UCC class, check the General Synod record rather than assume. ## 🗒️ Notes #### Class leader's note (LB) - Opens "Dear Class Members" (paragraph 0) and states the focus in one sentence: assisted suicide, the gift of life, and care for one another at the end of life. - Adds a content warning and makes attendance optional. This is the leader's text, not The Wired Word's. > [!quote] [¶1] > Some may find this topic difficult to discuss or that it may prompt personal emotions and feelings that would cause distress. #### Headline and masthead - Paragraph 3: "Chicago Radio Host, 82, Chooses to End Life in Switzerland." Note the verb "Chooses"; the discussion prompts later say "assisted suicide." - Paragraph 4: "The Wired Word for the Week of September 27, 2026." Email published 2026-09-24. #### In the News - **Who and how** (paragraph 6). Judy Markey, co-host of the "Kathy and Judy Show," died by voluntary assisted suicide in Switzerland on September 11. Outlet: New York Post. Age 82, degenerative neurological disorder. - **Career** (paragraph 7). WGN-AM 720 with Kathy O'Malley, 1989 to 2009, weekends 2013 to 2017. Called the first radio program hosted by a woman in Chicago; the duo and fans were "The Girlfriends." No outlet attached. - **O'Malley on the show** (paragraph 8). Outlet: Chicago Sun-Times. The show covered sex and abortion alongside humor. - **Collinger on her death** (paragraph 9). Husband Tom Collinger, Northwestern professor emeritus: no fear, joking to the end. > [!quote] [¶9] > "She had a life that exceeded all her expectations," said Collinger, a professor emeritus at Northwestern University. "In the end she was comforting others." - **Timing and law** (paragraph 10). Markey died one day before Illinois's MAID law took effect; the law is "opposed by many religious leaders and disability advocates." Collinger says she hoped her death would broaden the conversation. - **Definition** (paragraph 11). Outlet: People. MAID is patient-administered; euthanasia is doctor-administered and illegal in the U.S. (quoted in the appendix, H2). - **Jurisdictions** (paragraph 12). 13 states plus D.C.: California, Hawaii, New Jersey, New Mexico, Vermont, Colorado, Washington, Delaware, New York, Maine, Montana, Oregon, Illinois. - **O'Malley's account** (paragraphs 13 and 14). Announced on air; knew for at least a year; both co-hosts long supported MAID. > [!quote] [¶13] > "Her body was really failing. She felt it, and those of us who loved her could see that she was slowing down, that she had issues with balance and pain and struggle." > [!quote] [¶14] > 'You know what? I'm not gonna let this drag on for 10 years.' > [!quote] [¶14] > Sometimes death takes a long time and that's not easy on anybody, including the people who love the person. - **New York protest** (paragraph 15). June 11 protesters objected to providers prescribing drugs to cause death rather than to relieve pain. - **New York amendments** (paragraph 16). Outlet: St. Louis Review. Hochul's amendments: 5-day waiting period, mental health evaluation, in-person initial physician evaluation, recorded request, beneficiary bar on witnesses and interpreters, residency requirement. - **Catholic teaching** (paragraph 17). Stewards not owners; direct euthanasia morally unacceptable. Catechism §2280 and §2277 match; the lesson cites neither (quoted in the appendix, H1). - **Wider religious position** (paragraph 18). Catholic, Orthodox, and "many Evangelical and Mainline Protestant denominations" hold life as a gift to be preserved to its natural end; the alternative is palliative and hospice care (quoted in the appendix, H4). #### More on this story - Paragraphs 19 through 23 list four articles by headline and outlet; all four hrefs are SendGrid redirects. - The four headlines are listed in References. Their vocabulary splits: the Post says "Assisted Suicide," People says "Medical Aid in Dying," the lesson's own headline says "Chooses to End Life." #### Applying the News Story - Paragraph 25 sets the task: the rise of assisted suicide (Switzerland and a growing number of states "beginning with Oregon"), personal freedom, the gift of life, and how Christians care for one another at the end of life. - "Rise" carries no number. Oregon's Death with Dignity Act (1997) is the U.S. starting point; the lesson names Oregon without a date. #### The Big Questions - Five questions, verbatim from paragraphs 27 through 31. Each is two-part: one experiential or definitional, one evaluative. > [!quote] [¶27] > 1. When have you seen a person suffering from chronic pain, a terminal illness or a degenerative disease, and what assistance did they receive? What freedom should a person have, if any, to end their life on their own terms? > [!quote] [¶28] > 2. Where do you see distinctions between MAID (medical aid in dying) and euthanasia (drugs administered by a doctor in order to end a life)? When, if ever, would you support either approach, and why? > [!quote] [¶29] > 3. How do you understand life to be a gift of God? What does it mean to you to be a steward of your body, as opposed to being the owner of your body? > [!quote] [¶30] > 4. On the topic of assisted suicide, where do you draw the line between individual choice and community standards? How does your faith shape your position? > [!quote] [¶31] > 5. How can we better care for one another at the end of life? What role can the church play in alleviating suffering, especially when people are dealing with degenerative diseases? - Q1 opens with experience, Q3 is the stewardship question in the Catechism's terms, Q5 ends on practice; a teacher can run the hour on those three. #### Confronting the News With Scripture and Hope - Paragraph 32 introduces the passages as verses "to guide your discussion." Each links to a context reading (Genesis 9:1-7, 1 Samuel 31:1-7, Matthew 27:1-10, Ephesians 5:25-33). - **Genesis 9:6** (paragraphs 33 through 36). Post-flood recommissioning ("Be fruitful and multiply," verse 1), permission to eat animals (9:3 against 1:29), then life for a life. The writers draw the inference that grounds the lesson and link it to Exodus 20:13. > [!quote] [¶36] > Since every person is made in the image and likeness of God, then human life must be cherished and preserved. - **1 Samuel 31:4** (paragraphs 37 through 40). Philistines against Israelites on Mount Gilboa; Saul's sons Jonathan, Abinadab, and Malchishua killed; Saul wounded, wanting "to die with dignity instead of being tortured." The armor-bearer refuses, then follows him in death. Ramirez's reading is the lesson's most candid line, and the writers add that the author doesn't comment on the ethics. > [!quote] [¶40] > "This does not seem to be an act disapproved of by the author of the book." - **Matthew 27:3-5** (paragraphs 41 through 43). Judas's repentance, the priests' indifference, the hanging; Matthew alone reports it, with Acts 1:15-20 as parallel; "blood money" buys the Field of Blood (verses 6 through 8). No moral about suicide is drawn; the link to the news story is left to the reader. - **Ephesians 5:28-30** (paragraphs 44 through 46). Paul challenges the Roman household model (verse 25), introduces the body as something one "nourishes and tenderly cares for," links it to Matthew 22:39, and extends it to Christ's care for the church. #### For Further Discussion - **1. Mary Sells** (paragraph 48). Lives are in God's hands; she doubts a biblical story supports choosing to end life when critically ill, but raises free will and asks whether life support is merciful, a gift to loved ones, or a burden, and whether extending life differs from ending it. - **2. Jan Steven** (paragraph 49). Christian, Dying With Dignity Canada supporter, essay "MAID and spirituality." Christianity without Jesus, in one word, is compassion; suffering people deserve the compassion MAID offers (quoted in the appendix, H3). - **3. Ewan Goligher** (paragraph 50). Essay "When MAID goes to church." MAID "treats the body as a means to an end"; he concedes the reality of suffering and appeals to the disciples' care for Jesus's body. > [!quote] [¶50] > pain and suffering are real and really evil. Yet just as the disciples tenderly cared for the broken body of our Lord, faithful Christians cannot regard the human body as anything less than priceless. - **4. Two unnamed physicians** (paragraph 51). Families find the discussion difficult; complications leave lasting questions; one study reports 24% regret among doctors involved. No study, journal, year, or sample is named. > [!quote] [¶51] > one study showed that 24% of the doctors who had been involved in a case of assisted suicide regretted their decision. #### Responding to the News - Paragraph 53 is the one-paragraph charge. It takes the stewardship side and names the practice: compassion toward suffering family and friends, shared church care for people near death. > [!quote] [¶53] > Remember that life is a precious gift of God, even when it is made difficult by chronic pain, degenerative disorders and terminal diseases. #### Prayer - Paragraph 55, in full. It gathers three threads: image of God (Genesis 9), nothing separates us from God's love (an echo of Romans 8:38-39, not cited), and tender care of bodies (Ephesians 5). > [!quote] [¶55] > We thank you, Creator God, for making us in your image and likeness, and for breathing the breath of life into us. We thank you that no disease or difficulty can separate us from your love. Help us to nourish and tenderly care for our own bodies, as well as the bodies of our neighbors, remembering how precious they are. In Jesus' name. Amen. #### Footer - Paragraph 56: "Copyright 2026 Communication Resources." Paragraph 57: SendGrid unsubscribe link. ## 📚 References The lesson contains 17 outbound links. Every href is a SendGrid click-tracking redirect (`u14323725.ct.sendgrid.net/ls/click?...`), so destinations can't be cited from the capture; each entry is named by anchor text and the claim it supports. - **New York Post** (paragraphs 6, 20). Anchor: "Beloved Chicago Radio Personality Judy Markey Dead at 82 After Assisted Suicide in Switzerland." Supports: age, diagnosis, death by voluntary assisted suicide in Switzerland on September 11. - **Chicago Sun-Times** (paragraphs 8, 21). Anchor: "Judy Markey, Beloved Co-Host of the 'Kathy and Judy Show,' Dies at 82." Supports: O'Malley's quotes on the show's candor and her grief. - **People** (paragraphs 11, 22). Anchor: "Beloved Chicago Radio Host Judy Markey, 82, Chooses to End Life With Medical Aid in Dying." Supports: the MAID definition, the MAID/euthanasia distinction, euthanasia's illegality in the U.S. - **St. Louis Review** (paragraphs 16, 23). Anchor: "Catholics and Advocates Push Back as New York MAID Law Takes Effect." Supports: the June 11 protest and Hochul's six amendments. - **"medical aid in dying"** (paragraph 10). A link on the term in the Illinois sentence; destination unknown from the capture, likely a law explainer. - **Genesis 9:1-7**, **1 Samuel 31:1-7**, **Matthew 27:1-10**, **Ephesians 5:25-33** (paragraphs 33, 37, 41, 44). Context readings; the quoted verses match NRSV-family wording. - **"MAID and spirituality"** (paragraph 49). Jan Steven's essay, presented as a Dying With Dignity Canada post. Supports: the compassion argument for MAID. - **"When MAID goes to church"** (paragraph 50). Ewan Goligher's essay. Supports: the body-as-priceless argument against MAID. - **"write a medical director and a consulting physician"** (paragraph 51). Anonymous in the captured text. Supports: the family-difficulty claim and the 24% statistic, the lesson's only number and the only source unidentifiable from its anchor. Primary sources for named entities, not linked in the lesson: Catechism of the Catholic Church §2277 and §2280 (paragraph 17's wording); Baxter v. Montana (2009) behind Montana's place in paragraph 12; Oregon Death with Dignity Act (1997) for "beginning with Oregon"; The Wired Word, Communication Resources, https://thewiredword.com/ (publisher home; no per-issue URL is in the email). ## 🗣️ Paraphrase A Chicago radio pioneer with a degenerative disease flew to Switzerland and ended her life on her own schedule, one day before her home state's new aid-in-dying law would have let her do it at home. Her co-host of 20 years announced it on the air and said the two of them had backed medical aid in dying for a long time; her husband said she was joking to the end and comforting other people. New York's version of the law drew protests, and the governor added a waiting period, a mental health check, an in-person exam, a recorded request, and a rule that nobody who inherits can witness it. Thirteen states and D.C. now allow a terminally ill adult a prescription they take themselves. Nowhere in the country may a doctor administer it. The Wired Word's writers take that news to a Sunday school class and ask a stewardship question: is your life yours to end, or God's, with you as caretaker? They quote the Catholic Catechism for the second answer and point to hospice and palliative care as the church's practical alternative. Then they hand the microphone to the other side: a Christian supporter of Dying With Dignity Canada who says compassion is the whole of Christianity and nobody should suffer, and a physician who agrees suffering is evil but says a broken body is still priceless. Four passages frame it, including Saul's suicide, which one of their own team admits the Bible doesn't seem to condemn. The class is invited to decide where the line is. ## 📰 Newsletter This isn't WordPress or open-source content, so no plugin or release angle applies; the audience is the adult class. For the class notice: Sunday's Wired Word takes up the death of Chicago radio host Judy Markey, who ended her life in Switzerland at 82 rather than let a degenerative disease "drag on for 10 years," and asks what stewardship of a body means when 13 states and D.C. now permit medical aid in dying. The lesson quotes both a Christian supporter of aid in dying and a physician opponent, works through Genesis 9, 1 Samuel 31, Matthew 27, and Ephesians 5, and ends on the church's role in end-of-life care. LB has flagged that the topic may be hard; attendance is optional, and the five Big Questions are in the forwarded email if you'd rather read than discuss. ## ✅ Action items #### DevRel - Developer advocacy: no direct action; nearest relevance is the lesson's sourcing pattern (quote your critics at paragraph length in their own words), a model for any technical debate post. - Education: no direct action; the five-question progression (experience, definition, principle, boundary, practice) is a reusable workshop shape for contested topics. - Developer experience: none. - Developer marketing: none. - Community management: LB's content warning plus opt-out attendance is a concrete pattern for scheduling sensitive community discussions; add it to the moderation playbook. - Internal/external/cross-project: none. #### OSPO - Policy and governance: no direct action; Big Question 4's "individual choice versus community standards" has the same shape as contributor-autonomy-versus-project-norms debates. - License compliance: none. - Security management: none. - Software inventory: none. - Developer support: none. - Community engagement: none. - Strategic alignment: none. #### Community - Maintainers: no direct action from this source. - Contributors: none. - Sponsors: none. - Ecosystem: none. #### WordPress - Core: none. - Core Performance: none. - Core AI: none. - **Core Program Team:** none. - Mobile: none. - Playground: none. - Community: no direct action; nearest relevance is the content-warning-plus-opt-out pattern for meetup sessions on hard topics. - Training: the Big Questions' progression from experience to practice is a lesson-plan shape for any Learn WordPress module on a contested topic (accessibility law, licensing). - Marketing: none. - Support: none. - Design: none. - Documentation: no direct action; nearest relevance is the lesson's habit of naming an outlet for each fact, the standard docs should hold for claims about third-party behavior. - Photos: none. - TV: none. - Polyglots: none. - Accessibility: the captured email lost every heading and wraps all links in tracking redirects. Both are common in WordPress-generated newsletters; audit any .org email template for real heading elements and readable link destinations (WCAG 2.2 1.3.1, 2.4.4). - Meta: none. - CLI: none. - Hosting: none. - Tide: none. - Openverse: none. - Themes: none. - Plugins: none. #### The WPOCC - Programs: no direct action from this source. - Projects: none. - Funding experiments: none. ### FAIR - Technical independence: none. - Policies and covenants: none. - Productized governance artifacts: none. ## 🧪 Hypotheses 1. Adult classes that open with Big Question 1 (personal experience of someone's suffering) before any scripture produce more balanced participation than classes that open with Genesis 9:6, measured by the share of speakers who voice a position different from the leader's. 2. Substituting "medical aid in dying" for "assisted suicide" in the prompts shifts stated class positions toward permissibility by a measurable margin, because the terms carry the two sides' framing. 3. Including the 1 Samuel 31 passage with Ramirez's concession increases participants' willingness to say the tradition isn't uniform, compared with a version that omits it. 4. Presenting the 24% regret statistic without its source lowers trust in the lesson among participants with medical or research backgrounds, even when they agree with its conclusion. 5. Lessons that quote an opponent at paragraph length (Steven at about 90 words) are rated more fair by participants on both sides than lessons that summarize the opposing view. ## 📊 Methodology - **H1 and H2.** Run the same lesson in two classes with the order of Q1 and Genesis 9 swapped, or the terminology swapped. Code each contribution as aligned with, against, or orthogonal to the leader's view and compare the dissenting share. Ten sessions per arm is a study; two is a pilot. - **H3.** A/B the lesson text with and without paragraph 40. Post-session, ask participants to agree or disagree with "Christian tradition speaks with one voice on suicide." Compare distributions. - **H4.** Give two versions of paragraph 51 (with and without a named study, year, and sample) to readers who identify as clinicians or researchers. Ask them to rate overall trustworthiness on a 5-point scale; the prediction is a full point of difference. - **H5.** Present the Steven and Goligher paragraphs as written to one group and as two-sentence summaries to another. Ask both groups, split by prior position, to rate fairness. The test is whether both sides rate the quoted version higher. - **Controls.** Same leader, same room, same season where possible. Pre-register the coding scheme for "dissenting contribution" before the first session. ## ❓ Questions - Which study produced the 24% regret figure, in what country and year, with what definition of "involved," and how does it compare with physician surveys in Oregon and the Netherlands? - What is the current United Church of Christ General Synod position on physician aid in dying, and does paragraph 18's "many Mainline Protestant denominations" include or exclude it? - Why did Markey travel to Switzerland when Illinois's law took effect the next day? A six-month terminal prognosis requirement, a waiting period, or the "terminal" threshold for a degenerative condition may have excluded her; the lesson doesn't say. - Does New York's amended act distinguish "terminal" from "degenerative," and would Markey's condition have qualified under either New York's or Illinois's criteria? - What do disability advocates, named as opponents in paragraph 10 but never quoted, actually argue, and why does the lesson give a Canadian pro-MAID Christian a voice but not a disabled opponent? - How should a teacher handle the Judas passage when a class member has lost a family member to suicide? The lesson provides no guidance. ## 🔮 Future research - **Terminology effects in religious discussion guides.** "Assisted suicide" versus "medical aid in dying" is a natural experiment in framing. Nobody has measured how the term used in a church lesson shifts the positions people state in it. - **Degenerative versus terminal in MAID eligibility.** Markey's case sits on the boundary: a degenerative disorder with a projected decade of decline, not a six-month prognosis. Comparing how the 13 statutes handle that boundary would explain why Switzerland and sharpen Big Question 2. - **The Saul problem in suicide theology.** Ramirez's observation is a known crux. A survey of how mainline curricula handle Saul, Samson, and Judas together would show whether the tradition's ambivalence is taught or suppressed. - **Hospice as the church's answer.** Research on whether congregations that hold the palliative position also fund or staff it (chaplaincy, respite care, hospice volunteers) would test whether the alternative is real or rhetorical. ## 💡 Implications - **Practice (teaching).** Run the hour on the axis the lesson exposes: not "does suffering matter" (both quoted sides say yes) but "who holds authority over a life." That framing keeps either side from caricature. - **Practice (pastoral care).** The prayer's "nourish and tenderly care for our own bodies, as well as the bodies of our neighbors" works in a hospital visit regardless of the visitor's position on MAID. - **Policy.** New York's six amendments are concrete safeguards a class can evaluate one by one; Big Question 4's "community standards" has specific content there. - **Safety.** The Judas passage in a lesson about a real recent death is a duty-of-care issue. A leader needs a plan for a participant in acute grief, including a private follow-up path; LB's opt-out note is the right first step. - **Education.** The structure (news by outlet, definitions, five staged questions, four texts, four outside voices, charge, prayer) is a teachable format for any contested topic; its one anonymous statistic is a teaching case in source hygiene. - **Funding.** If the church's answer is care that manages pain without hastening death, that answer has a budget line: chaplaincy hours, respite volunteers, hospice partnerships. A class that lands on stewardship has implicitly committed to funding the alternative. ## 🧠 Learning styles assessment - **Reading level estimate.** Flesch-Kincaid Grade Level on the lesson body (paragraphs 1 through 55, link labels excluded, syllables estimated): about grade 10. Flesch Reading Ease about 58. Sentences average 21 words; the scripture and Catechism quotations push the average up, and the news paragraphs alone read closer to grade 9. Suitable for an adult class. #### 👀 Visual learners - Present: none. The captured email is text only: no map of the 13 states, no timeline, no MAID/euthanasia diagram. - Improve: a map of the 13 jurisdictions, a two-column MAID/euthanasia table (who administers, legal status), and a timeline of June 11, September 11, and September 12. #### 🔊 Aural learners - Present: the lesson is built to be discussed aloud; the five Big Questions and four "Respond" prompts are spoken-discussion scaffolding. - Improve: O'Malley's on-air announcement (paragraph 13) is primary audio the class could hear; read the four passages aloud first. #### 🗣️ Verbal learners - Present: MAID and euthanasia are defined in one sentence each (paragraph 11); "stewards, not owners" is a memorable contrast; each passage gets a plain retelling. - Improve: "degenerative neurological disorder" is never named more specifically, "terminal" is never defined against "degenerative," and "palliative" and "hospice" are used without distinction. One clause each. #### 🧩 Kinesthetic learners - Present: the paragraph 53 charge is an action: respond with compassion, work alongside church members to provide care. - Improve: the action is general. A concrete step (visit one homebound member this week, learn the local hospice's volunteer intake, complete an advance directive) would make it doable by Sunday. #### 🧠 Logical learners - Present: the Genesis 9 commentary is a clean chain (image of God, therefore life preserved, therefore "You shall not murder"). New York's amendments are a list of six. The 13-state list is enumerable. - Improve: the 24% statistic has no denominator or source, which this learner spots first. The lesson never states its inference from Judas or Ephesians; make the argument explicit or drop the passage. #### 🧑‍🤝‍🧑 Social learners - Present: the whole format is a group guide; LB addresses "Class Members" collectively; nine prompts. - Improve: no small-group split suggested. Big Question 1 works better in pairs before the full circle; say so in leader notes. #### 🧘‍♀️ Solitary learners - Present: the questions work as journaling prompts; LB permits reading instead of attending. - Improve: a written-reflection version of the five questions, sent with the forward, would let opt-out members take part in writing. #### 🌿 Naturalistic learners - Present: Genesis 9 sits inside the creation and flood narratives; paragraph 35 notes the shift in what humans may eat; "natural end" (paragraph 18) appeals to natural process. - Improve: the lesson doesn't examine what "natural end" means when medicine already extends life by decades; Sells's life-support questions (paragraph 48) open that door. ## 📊 Accessibility assessment Judged on the email as captured: a SendGrid-delivered HTML newsletter forwarded by the class leader. #### Screen reader semantics - Present: paragraph structure survived; link text is descriptive for 15 of 17 anchors (outlet names, headlines, scripture references). - Improve: no heading elements survived capture. "In the News," "The Big Questions," "Prayer," and the other labels arrived as styled paragraphs, so a screen reader user can't navigate by heading. That fails WCAG 2.2 AA 1.3.1 (Info and Relationships) and weakens 2.4.6 (Headings and Labels). The anchor "write a medical director and a consulting physician" reads as a fragment out of context (2.4.4, marginal). #### Keyboard navigation - Present: an email with links is keyboard-operable in any mail client; nothing in the content adds traps. - Improve: 17 links and no headings means tabbing is the only navigation; real headings would give a heading list. #### Contrast and readability - Present: unverifiable from the text capture. The whitespace fragments around each anchor suggest table-based layout with styled cells. - Improve: 1.4.3 (Contrast Minimum) can't be assessed. Forwarding as plain text removes the risk. #### Text resizing and reflow - Present: unverifiable. The layout fragments point at fixed-width table cells, which commonly break at 200% zoom. - Improve: 1.4.4 (Resize Text) and 1.4.10 (Reflow) are at risk for any table-layout email; test at 320 CSS pixels before forwarding to members who read on phones. #### Media and captions - Present: no audio or video embedded; nothing to caption. - Improve: not applicable to 1.2.x. If the leader adds the WGN clip, it needs a transcript (1.2.1). #### Forms and interactions - Present: one control, "Unsubscribe From This List," with a clear label (3.3.2 passes). - Improve: all 17 content links resolve through `u14323725.ct.sendgrid.net`, so a user who checks a destination before following sees an opaque tracking URL. Not a WCAG failure, but it undermines 2.4.4 in practice. #### Standards reference - Primary gaps against WCAG 2.2 AA: **1.3.1** (labels not marked up as headings), **2.4.6** (no navigable heading structure), **2.4.4** (one vague anchor; destinations obscured by redirects), **1.4.4 / 1.4.10** (table layout risk, unverified). The heading failure is highest-impact and lives in the publisher's template, not the leader's forward. ## 🌍 DEIB assessment #### Cultural breadth - Present: U.S.-centric with two outside points, Switzerland as place of death and Canada via Dying With Dignity Canada. The Ephesians commentary situates Paul against Roman household structure. - Improve: the Netherlands, Belgium, and Canada permit clinician administration, so the lesson's MAID/euthanasia line is a U.S. legal line, not universal. No non-Christian religious view is mentioned. #### Inclusive language - Present: the lesson's own prose is neutral in register and doesn't moralize about Markey personally; family words are reported with respect. - Improve: the quoted Catechism sentence uses "handicapped" (paragraph 17), a term disability communities have retired; note the quotation's date. "Assisted suicide" (paragraphs 1, 25, 30) is the opponents' term used as neutral; say which term the class will use and why. #### Neurodiversity support - Present: predictable structure (news, links, application, five numbered questions, four passages, four numbered responses, charge, prayer) with consistent numbering. - Improve: the section labels lost heading markup in capture, so structure is visible only by whitespace. Every Big Question is a two-part compound; splitting each onto two lines helps readers who process one question at a time. #### Representation - Present: voices include two women who knew Markey (O'Malley, and Markey through her), her husband, a woman team member (Sells), a woman pro-MAID Christian (Steven), a male physician opponent (Goligher), a male team member (Ramirez), and a woman governor (Hochul). - Improve: disability advocates are named as opponents (paragraph 10) and never quoted. No hospice chaplain or palliative physician speaks for the lesson's own alternative. No one living with a degenerative disease speaks in their own voice. #### Psychological safety - Present: LB's forward names the topic, predicts distress, and makes attendance optional without judgment. The lesson calls no one a sinner and includes Goligher's line that suffering is "real and really evil," which protects sufferers from being told their pain is illusory. - Improve: the Judas passage (paragraphs 41 through 43) in a lesson about a real recent death, read by anyone bereaved by suicide, can land as condemnation even though the commentary draws no moral. Preface it. The lesson gives no guidance for a participant who discloses their own or a family member's end-of-life plan; a one-line pastoral follow-up path belongs in leader notes. ## ✅ Logical validity #### Strong reasoning - **Definitional clarity, paragraph 11.** MAID is distinguished from euthanasia by one observable criterion (who administers) and one legal fact (euthanasia is illegal in the U.S.). Checkable, and used consistently afterward. To sharpen: note it's a U.S. legal line, since Canada and Belgium permit clinician administration. - **Deductive, paragraphs 33 through 36.** God made humans in his image; therefore shedding human blood is answered by a life; therefore human life must be cherished and preserved; therefore "You shall not murder." Each step follows if you grant the premise, and it's stated as an argument, not asserted. To clarify: the chain forbids taking another's life; extending it to one's own needs the stewardship premise (paragraph 17), which the lesson supplies but doesn't connect explicitly. - **Concession against interest, paragraph 40.** Ramirez's reading that 1 Samuel's author doesn't disapprove of Saul, plus the writers' admission that "students of Scripture have debated the issue," cut against the thesis. Including them raises the credibility of everything else. - **Steelmanning, paragraphs 49 and 50.** Steven gets about 90 words in her own voice, including her strongest line about scripture's silence. Goligher concedes the reality of suffering before making his case. Both sides appear at their best. - **Attribution discipline, paragraphs 6, 8, 11, 16.** Four factual clusters tied to four named outlets, so a reader can check each claim against its source rather than the lesson's authority. #### Fallacies - **Anonymous authority and unsourced statistic, paragraph 51.** "one study showed that 24% of the doctors who had been involved in a case of assisted suicide regretted their decision." No study name, year, country, sample, or definition of "involved," attributed to two physicians unnamed in the captured text. *Why weak:* a percentage without a denominator can't be evaluated, and clinician-experience studies span countries with different regimes. *Fix:* name the study and sample, or replace the number with "some clinicians report regret" and cite it. - **Overgeneralization, paragraph 18.** "many Evangelical and Mainline Protestant denominations" are grouped as holding that life must be preserved to its natural end; none is named. *Why weak:* mainline bodies differ, and the reader's own (UCC) has taken up the question at General Synod. *Fix:* name two or three bodies and link their statements, or drop "Mainline." - **Framing by juxtaposition, paragraphs 41 through 43.** Judas's guilt-driven hanging sits in a lesson about a terminally ill woman's MAID death. The commentary asserts no equivalence, but the selection implies suicide is the shared category. *Why weak:* the acts differ in motive (remorse versus escape from decline), agency (impulse versus a year of planning), and category (paragraph 11 treats MAID as a distinct legal act). Left implicit, the association argues without being examined. *Fix:* state the point ("Scripture reports suicides without endorsing them") or remove the passage. - **Loaded terminology, paragraphs 1, 25, 30.** "assisted suicide" against the news sources' "medical aid in dying." Paragraph 25 acknowledges "sometimes called assisted dying" and keeps the first term. *Why weak:* the terms are the two sides' chosen vocabulary; using one as neutral settles part of Big Question 4 before the class starts. *Fix:* use both once, explain who uses which, pick one for the session with a stated reason. - **Unaddressed tension, paragraphs 40 and 48.** Sells: "There is likely no way to interpret a biblical story that would support choosing end of life when critically ill." Ramirez, eight paragraphs earlier: Saul's suicide "does not seem to be an act disapproved of by the author." Both can hold (Saul wasn't ill), but the lesson doesn't reconcile them. *Fix:* one sentence noting Saul's case is about capture, not illness. - **Checked and not found.** No ad hominem against Markey, O'Malley, or Steven. No slippery-slope claim about MAID expanding. No appeal to fear. No false dilemma; Sells's life-support questions open a middle ground. No straw man; the pro-MAID position is quoted, not summarized. #### Tone of voice - Two registers, cleanly separated. The news section (paragraphs 6 through 16) is reportorial: short attributions, direct quotes, no evaluative adjectives about Markey's choice; "beloved" belongs to the outlets' headlines, not the lesson's prose. The framing section (17 through 55) is catechetical and pastoral: "life is a precious gift," "nourish and tenderly care." The Big Questions are second person and open ("When have you seen"), which invites rather than tests. The one hard word, "evil," is Goligher's, applied to suffering, and the lesson quotes it rather than saying it. LB's forward is a third register, plain and protective. The effect is a guide that knows where it stands and still leaves the room open. ## 🛡️ DARVO analysis Not applicable to this source in the strict sense. DARVO (Deny, Attack, Reverse Victim and Offender) describes a response pattern to accusation, and this is a discussion guide with no accuser and no defendant. The nearest adversarial structure is the staged disagreement between Steven and Goligher, which the lesson presents rather than joins. The three prongs, checked against how the lesson handles autonomy, suffering, and care: - **Deny.** No minimization of suffering: the lesson quotes O'Malley on "balance and pain and struggle" (paragraph 13), Goligher on suffering as "real and really evil" (paragraph 50), and its own charge names "chronic pain, degenerative disorders and terminal diseases" (paragraph 53). Nor does it deny the autonomy claim; it quotes Markey's own words through O'Malley and Collinger's account of her hoping to broaden the conversation. Stewardship is asserted as a counter-claim, not as a denial that the other claim exists. - **Attack.** None on Markey, her family, her co-host, or MAID supporters. Steven is introduced as "a Christian" (paragraph 49) without qualification. Protesters (paragraph 15) and disability advocates (paragraph 10) are named without characterization. The one asymmetry, disability advocates named but never quoted, is an omission rather than an attack. - **Reverse victim and offender.** None. The church and MAID opponents aren't cast as victims of the law, nor supporters as aggressors; Markey isn't cast as a victim of her illness in a way that frames her choice as coerced. Emotional cues stay low; the family's words carry the feeling. The related risk is the Judas juxtaposition (see Logical validity), which could read as casting a MAID user as an offender by association, but the commentary declines to make that move. ## 🎯 Conclusion The Wired Word's September 27 lesson reports Judy Markey's death accurately by outlet, defines MAID and its distinction from euthanasia in one checkable sentence, lists the 13 authorizing jurisdictions and New York's six safeguards, and then argues a stewardship position from Genesis 9 and the Catechism while giving the opposing Christian view a full paragraph in its own words. Its most honest moments complicate its thesis: Ramirez on Saul, Sells on free will and life support, Goligher conceding that suffering is evil. Its weakest are one anonymous statistic, one unnamed denominational grouping, one loaded term used as neutral, and one passage (Judas) whose relevance is left to implication. For the class: the axis the lesson exposes is authority over a life, not the reality of suffering, since both quoted sides agree on the second. Teach on that axis and neither side is caricatured. Name the terminology choice before Big Question 4. Check the UCC's own General Synod record before repeating paragraph 18. Preface the Judas passage for anyone bereaved by suicide. Treat LB's opt-out note as part of the lesson, because it is. **Next steps for readers:** file this issue under stewardship of the body and end-of-life care in the Faith & Theology map; pull the two background essays ("MAID and spirituality," "When MAID goes to church") through the tracking links before class so the group can read them unmediated; and find the source of the 24% figure or drop it from your teaching notes. ## 🔄 Refactor Appendix — The Wired Word for 09/27/2026: Chicago Radio Host, 82, Chooses to End Life in Switzerland > Density: 2–5 Literature atoms (H3 pad), 0–3 Permanent candidates (H4 pad). > Emitted: 4 Literature, 2 Permanent. Resonance filter applied — the 24% regret > statistic was dropped as unsourced, and the Judas passage was kept in Notes only. > > Konik claim-header rules: present tense, declarative, ≤10 words, searchable, unique. > > Atomicity: one declarative sentence per atom. "and"/"also" → split. > > Tag pool: #bmf · #addendum · #xref · #articleseed · #storystem · #share · #aphorisms ### 📚 Literature Split Pad #### [H1] Stewardship, not ownership, grounds the case against MAID > [!quote] [¶17] > stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of. **Context & use**: - Paragraph 17, the first sentence in the lesson's own voice after the news; quoted from Roman Catholic teaching (matches Catechism §2280, uncited). - This premise turns Genesis 9's prohibition on taking another's life into a prohibition on ending one's own; without it the imago Dei argument doesn't reach MAID. Big Question 3 asks the class to test exactly this. **Tags**: #xref #share <!-- atomicity: 1 idea ✓ --> #### [H2] Self-administration separates MAID from euthanasia > [!quote] [¶11] > MAID differs from euthanasia in that patients administer the prescribed life-ending drugs themselves, rather than having a doctor administer them. **Context & use**: - Paragraph 11, attributed to People, right after the Illinois law paragraph. - One observable criterion and one legal fact; Big Question 2 is built on this line. Note in class that it's a U.S. legal distinction; Canada and Belgium permit clinician administration. **Tags**: #xref <!-- atomicity: 1 idea ✓ --> #### [H3] Compassion fills scripture's silence for pro-MAID Christians > [!quote] [¶49] > If we don't have a direct answer from the scripture, then what is the most compassionate response we can possibly give? **Context & use**: - Paragraph 49, Jan Steven (Dying With Dignity Canada) in "MAID and spirituality," quoted in "For Further Discussion" item 2. - The strongest pro-MAID line in the lesson, included unedited. Its structure (scripture silent, therefore compassion decides) mirrors H1 (scripture speaks through stewardship, therefore preservation decides). Put the two side by side and the class has the real disagreement. **Tags**: #xref #articleseed <!-- atomicity: 1 idea ✓ --> #### [H4] Palliative care manages pain without hastening death > [!quote] [¶18] > Such groups typically support compassionate, faith-based palliative and hospice care, which manages end-of-life pain without hastening death. **Context & use**: - Paragraph 18, closing the news section; the lesson's stated alternative to MAID, picked up by Big Question 5, the paragraph 53 charge, and the prayer. - "Without hastening death" is the operative clause: it distinguishes the position from MAID and commits a congregation to funding chaplaincy and hospice work if it holds the position. Test whether the alternative answers a projected 10-year degenerative decline, the case the lesson chose. **Tags**: #xref <!-- atomicity: 1 idea ✓ --> ### 🧠 Atomic Split Pad #### [P1] The MAID debate turns on authority over a life, not on whether suffering is real **Claim** (one sentence, Courtney's voice): Both sides of the medical aid in dying debate as this lesson stages it accept that suffering is real and evil, so the live disagreement is about who holds authority over a life. **Evidence pointer**: [[#H1]] · [[#H3]] · Goligher at paragraph 50 ("pain and suffering are real and really evil") and O'Malley at paragraph 13 **Scope & conditions**: Holds for the Christian-internal debate the lesson presents and for any discussion where both sides grant the reality of suffering. Breaks when one side minimizes the suffering, and it says nothing about the disability-rights objection, which concerns coercion and who gets counted as suffering enough, a third axis the lesson names but doesn't explore. **Links**: - [[Stewardship of the body]] — because extends - [[Autonomy in bioethics]] — because contrasts on who holds authority over the body - [[Adult class facilitation]] — because applies-in framing a contested topic without caricature <!-- atomicity: 1 idea ✓ --> #### [P2] Quoting the other side at length makes a guide a discussion rather than a sermon **Claim** (one sentence, Courtney's voice): A discussion guide earns the right to state its own position by giving the opposing view a full paragraph in its own words, not a summary in the author's. **Evidence pointer**: [[#H3]] · Steven at paragraph 49 (about 90 words, unedited) alongside the lesson's own charge at paragraph 53 **Scope & conditions**: Holds for any teaching document on a contested question where participants hold both views. Weakens when the quoted opponent is chosen for weakness, or when a directly affected constituency (here, disability advocates) is named but never quoted. Length matters: a one-line summary of the opposing view signals the conclusion is settled. **Links**: - [[Steelmanning]] — because extends - [[Lesson plan structure]] — because applies-in curriculum design for contested topics - [[Every claim carries a fact]] — because contrasts on where credibility comes from, sourcing versus fairness <!-- atomicity: 1 idea ✓ --> ### ✏️ Fleeting Queue - [F1] Find the source of the 24% clinician-regret statistic in paragraph 51 (study, year, country, sample); the anchor names only "a medical director and a consulting physician" — The Wired Word 09/27/2026 #fleeting #inbox - [F2] Look up the current UCC General Synod resolution(s) on physician aid in dying before repeating paragraph 18's grouping of "Mainline Protestant denominations" as opponents — class prep #fleeting #inbox - [F3] Why Switzerland rather than Illinois the next day? Check whether Illinois's law requires a six-month terminal prognosis a degenerative disorder wouldn't meet — Big Question 2 follow-up #fleeting #inbox - [F4] Article seed: "assisted suicide" versus "medical aid in dying" as a framing case study in religious curricula; the lesson uses both in one document — #fleeting #inbox #articleseed - [F5] Pull the two background essays ("MAID and spirituality," "When MAID goes to church") through the tracking links and save them to Reader so the class can read them unmediated — #fleeting #inbox ### → Things 3 (max 2 actions) - [ ] Decide and write down the terminology and the Judas-passage preface for Sunday's class, then check the UCC General Synod record on aid in dying — class prep, 30 min #things - [ ] File this issue in the Faith & Theology map under stewardship of the body and end-of-life care, linked to prior Wired Word issues on suffering — vault, 10 min #things <!-- deep-read:sections end --> 📄 **Full text:** [[Full Document Contents/Articles/The Wired Word for 09272026.md|The Wired Word for 09/27/2026 by The Wired Word]] ## Highlights - MAID differs from euthanasia in that patients administer the prescribed life-ending drugs themselves, rather than having a doctor administer them. ([View Highlight](https://read.readwise.io/read/01m3a3yvtem4791bb5sv1vh44t)) - Note: [H2] Self-administration separates MAID from euthanasia - Tags: atom/literature/h2 - Regarding suicide, the Roman Catholic Church teaches that human beings are "stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of." The Catholic Church also states, "Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable." ([View Highlight](https://read.readwise.io/read/01m3a3vq70hs16gkmm6a4etyy6)) - Note: [H1] Stewardship, not ownership, grounds the case against MAID - Tags: atom/literature/h1 - Many religious groups -- including the Catholic Church, various Orthodox traditions, and many Evangelical and Mainline Protestant denominations -- assert that life is a gift of God, and it is to be preserved from its beginning to its natural end. Such groups typically support compassionate, faith-based palliative and hospice care, which manages end-of-life pain without hastening death. ([View Highlight](https://read.readwise.io/read/01m3a3vynwt54bsb16q2c4w70e)) - Note: [H4] Palliative care manages pain without hastening death - Tags: atom/literature/h3 - 2. Jan Steven is a Christian and a supporter of Dying With Dignity Canada. In a post called "MAID and spirituality," she says, "If someone was to ask me to describe what Christianity is without mentioning Jesus, my answer is compassion." She believes that when a person is nearing the end of life and they are suffering, they deserve the compassion that MAID offers to end that suffering. She adds, "We do not have definitive answers for everything, but what I do know for certain is that no one should suffer. If we don't have a direct answer from the scripture, then what is the most compassionate response we can possibly give?" Respond. ([View Highlight](https://read.readwise.io/read/01m3a3vwdj6b4npj1yj636vn1n)) - Note: [H3] Compassion fills scripture's silence for pro-MAID Christians - Tags: atom/literature/h3