The Theological Basis for Human Rights
by Jonathan Kuttab
The modern notion of Human Rights is a secular concept asserting the existence of universal rights shared by all people worldwide, regardless of age, sex, religion, ethnic origin, wealth or position. On Dec. 10, 1948, these rights were codified in the Universal Declaration of Human Rights (UDHR), unanimously passed by the United Nations General Assembly and further elaborated in a number of Conventions, Treaties, Institutions and Tribunals. On the surface, these rights are not based in scripture or theology but on a commitment to basic “natural rights” deemed to be self-evident.
Yet, this professedly secular idea has deep religious roots. Among the drafters of the original declaration were many professed Christians, including the Arab Lebanese diplomat Charles Malik. More importantly, the underlying principle behind all human rights legislation is the affirmation of intrinsic value, indeed sacredness, within every human being that needs to be recognized and respected by all governments, institutions and individuals under all circumstances. Every human being, by the mere fact of being homo sapien, is deserving of respect, dignity, and basic rights.
In Christian theology (together with other religious traditions) it is acknowledged that human beings are made in the image of God, that there is something divine in each of us. Regardless of whether we are rich or poor, powerful or weak and vulnerable, female or male, old or young; regardless of our skin color, race, national or tribal affiliation, identity or upbringing, we are entitled to respect, dignity, and freedom. Those who deny us basic rights do so in blatant violation of this fundamental reality, and it is legitimate to resist them.
The foundational components of human rights are the concepts of equality and universality. In Christian terms, we are all children of the One God. In Christ, there is no male or female, Jew or gentile, slave or free (Galatians 3:28). In his ministry, Jesus gave expression to this universality by consistently transgressing social barriers and breaking down traditional walls, speaking with Samaritans, being open to gentiles, welcoming children, and even socializing with the taxpayers, prostitutes, and others considered sinners and outcasts. He was deeply critical of those who considered themselves better, more powerful, or even more holy than others. The parable of the Good Samaritan is a great illustration of his rejection of particularism and his openness and willingness to accept all people: His message is that the Kingdom of God and his plan of salvation is open to all: “For God so loved the world he gave his only begotten son, that whomsoever believes in him shall not perish but shall have eternal life” (John 3:16).
Christ's rejection of the particularity of “chosenness” got him in trouble with the religious establishment of his day: “Do not say you are children of Abraham. God can make of these stones children for Abraham” (Matthew 3:9). This message of equality and universality is the basis for our rejection of all bigotry, discrimination, racism, white (or Jewish, or Christian) supremacy, slavery and exploitation. These movements, systems, and prejudices are not only morally abhorrent, but they are also sins, blasphemy against the unity of the Godhead. As such, true Christians are aligned directly with the movement for universal human rights.
In addition to the message of equality of persons, the Universal Declaration of Human Rights and other subsequent Human rights documents also substantively list the specific rights guaranteed to everyone. These include freedom of conscience and religion, freedom of speech, freedom from arbitrary imprisonment, and restrictions on freedom of movement and of association.
In addition, there are a number of additional rights and freedoms of an economic and social nature that are not always emphasized in the Western world, but which are also enshrined in the Convention for Economic and Social Rights. These include the right to food, to housing, to education and to health. Here again, a theological basis for these rights exists in Christ’s teachings and example. He went about healing the sick, giving sight to the blind, feeding the hungry, and preaching freedom to the captives. It is not an accident that Christians have traditionally been involved in the establishment and running of hospitals, schools, and orphanages, caring for the sick, the poor and the downtrodden. In fact, Jesus elevated such “charitable” endeavors by making them the pivotal question upon which humans would be judged:
35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’
40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me (Matthew 25:34-41).
The standard is quite high because we are asked to see and respond to those in need as if they are Christ himself. Assisting, visiting, and being in relationship with those in need is the same as doing so with Christ himself. Failing to do so is the same as failing to meet the needs of Christ. This is neither pity nor paternalism but a commandment to obey, to guard the inherent dignity of all and serve others as an honor and privilege.
At FOSNA, our commitment to human rights is integral to our Christian commitment.