A certain kind of religious mind cannot see the moral difference between killing a microscopic cluster of cells on the one hand, and killing a full-grown doctor on the other. I have already quoted Randall Terry and 'Operation Rescue'. Mark Juergensmeyer, in his chilling book Terror in the Mind of God, prints a photograph of the Reverend Michael Bray with his friend the Reverend Paul Hill, holding a banner reading: 'Is it wrong to stop the murder of innocent babies?' Both look like nice, rather preppy young men, smiling engagingly, casually well-dressed, the very opposite of staring-eyed loonies. Yet they and their friends of the Army of God (AOG) made it their business to set fire to abortion clinics, and they have made no secret of their desire to kill doctors. On 29 July 1994, Paul Hill took a shotgun and murdered Dr John Britton and his bodyguard James Barrett outside Britton's clinic in Pensacola, Florida. He then gave himself up to the police, saying he had killed the doctor to prevent the future deaths of 'innocent babies'.

Michael Bray defends such actions articulately and with every appearance of high moral purpose, as I discovered when I interviewed him, in a public park in Colorado Springs, for my television documentary on religion.*) Before coming on to the abortion question, I got the measure of Bray's Bible-based morality by asking him some preliminary questions. I pointed out that biblical law condemns adulterers to death by stoning. I expected him to disavow this particular example as obviously beyond the pale, but he surprised me. He was happy to agree that, after due process of law, adulterers should be executed. I then pointed out that Paul Hill, with Bray's full support, had not followed due process but had taken the law into his own hands and killed a doctor. Bray defended his fellow clergyman's action in the same terms as he had when Juergensmeyer interviewed him, making a distinction between retributive killing, say of a retired doctor, and killing a practising doctor as a means of preventing him from 'regularly killing babies'. I then put it to him that, sincere though Paul Hill's beliefs no doubt were, society would descend into a terrible anarchy if everybody invoked personal conviction in order to take the law into their own hands, rather than abiding by the law of the land. Wasn't the right course to try to get the law changed, democratically? Bray replied: 'Well, this is the problem when we don't have law that's really authentic law; when we have laws that are made up by people on the spot, capriciously, as we have seen in the case of the so-called law of abortion rights, that was imposed upon the people by judges. ' We then got into an argument about the American constitution and where laws come from. Bray's attitude to such matters turned out to be very reminiscent of those militant Muslims living in Britain who openly announce themselves as bound only by Islamic law, not by the democratically enacted laws of their adopted country.

In 2003 Paul Hill was executed for the murder of Dr Britton and his bodyguard, saying he would do it again to save the unborn. Candidly looking forward to dying for his cause, he told a news conference, 'I believe the state, by executing me, will be making me a martyr.' Right-wing anti-abortionists protesting at his execution were joined in unholy alliance by left-wing opponents of the death penalty who urged the Governor of Florida, Jeb Bush, to 'stop the martyrdom of Paul Hill'. They plausibly argued that the judicial killing of Hill would actually encourage more murders, the precise opposite of the deterrent effect that the death penalty is supposed to have. Hill himself smiled all the way to the execution chamber, saying, 'I expect a great reward in heaven… I am looking forward to glory.'¹²⁸ And he suggested that others should take up his violent cause. Anticipating revenge attacks for the 'martyrdom' of Paul Hill, the police went on heightened alert as he was executed, and several individuals connected with the case received threatening letters accompanied by bullets.

This whole terrible business stems from a simple difference of perception. There are people who, because of their religious convictions, think abortion is murder and are prepared to kill in defence of embryos, which they choose to call 'babies'. On the other side are equally sincere supporters of abortion, who either have different religious convictions, or no religion, coupled with well-thought-out consequentialist morals. They too see themselves as idealists, providing a medical service for patients in need, who would otherwise go to dangerously incompetent back-street quacks. Both sides see the other side as murderers or advocates of murder. Both sides, by their own lights, are equally sincere.

A spokeswoman for another abortion clinic described Paul Hill as a dangerous psychopath. But people like him don't think of themselves as dangerous psychopaths; they think of themselves as good, moral people, guided by God. Indeed, I don't think Paul Hill was a psychopath. Just very religious. Dangerous, yes, but not a psychopath. Dangerously religious. By the lights of his religious faith, Hill was entirely right and moral to shoot Dr Britton. What was wrong with Hill was his religious faith itself. Michael Bray, too, when I met him, didn't strike me as a psychopath. I actually quite liked him. I thought he was an honest and sincere man, quietly spoken and thoughtful, but his mind had unfortunately been captured by poisonous religious nonsense.

Strong opponents of abortion are almost all deeply religious. The sincere supporters of abortion, whether personally religious or not, are likely to follow a non-religious, consequentialist moral philosophy, perhaps invoking Jeremy Bentham's question, 'Can they suffer?' Paul Hill and Michael Bray saw no moral difference between killing an embryo and killing a doctor except that the embryo was, to them, a blamelessly innocent 'baby'. The consequentialist sees all the difference in the world. An early embryo has the sentience, as well as the semblance, of a tadpole. A doctor is a grown-up conscious being with hopes, loves, aspirations, fears, a massive store of humane knowledge, the capacity for deep emotion, very probably a devastated widow and orphaned children, perhaps elderly parents who dote on him.

Paul Hill caused real, deep, lasting suffering, to beings with nervous systems capable of suffering. His doctor victim did no such thing. Early embryos that have no nervous system most certainly do not suffer. And if late-aborted embryos with nervous systems suffer — though all suffering is deplorable — it is not because they are human that they suffer. There is no general reason to suppose that human embryos at any age suffer more than cow or sheep embryos at the same developmental stage. And there is every reason to suppose that all embryos, whether human or not, suffer far less than adult cows or sheep in a slaughterhouse, especially a ritual slaughterhouse where, for religious reasons, they must be fully conscious when their throats are ceremonially cut.

Suffering is hard to measure,¹²⁹ and the details might be disputed. But that doesn't affect my main point, which concerns the difference between secular consequentialist and religiously absolute moral philosophies.*) One school of thought cares about whether embryos can suffer. The other cares about whether they are human. Religious moralists can be heard debating questions like, 'When does the developing embryo become a person — a human being?'

Secular moralists are more likely to ask, 'Never mind whether it is human (what does that even mean for a little cluster of cells?); at what age does any developing embryo, of any species, become capable of suffering?"