One of the essential intellectual building blocks of a liberal democracy--the belief in the fundamental equality of human beings and their "unalienable rights"--is not derived from secular philosophy but from the Bible.In one way or another, I keep saying this: your rights have to come from somewhere, that is, your rights must have an origin. Do they come from yourself? Do they come from society? Or do they come from God? If your rights come from yourself, do not other men's rights come from themselves? Will there not be conflicts as your "rights" interfere with their "rights"? Under such circumstances, who is to say what is "right"? If your rights come from society, cannot society take them away? Of course it can.
More specifically, belief in human equality is derived from the basic theocentric values of the Hebrew scriptures and intensified in the teachings and deeds of the carpenter of Nazareth. Jesus taught the world outside the small circle of Judaism that God hears the cry of the poor, that the widow's mite is worth more than a king's golden treasures in heaven.
No one in the ancient world believed this.
In fact, there was nothing more self-evident in the ancient world than the fact that men--to say nothing of women--are not created equal.
In The Republic, the Greek philosopher Plato insisted that the gods create superior human beings who are fit to rule--he called them the Guardians--and inferior human beings who are to be ruled.
The inferior classes have few if any rights, and much of The Republic is proto-fascist in its advocacy of "strong men," eugenics, and absolute obedience to the State.
The People of Israel rejected this pagan totalitarianism.
More than 2,500 years before Baron de Montesquieu and John Locke, the biblical prophets Jeremiah, Amos, Isaiah, and Hosea proclaimed the equality of all human beings in the eyes of heaven--and the fact that rulers, too, will be held accountable by God.
The prophet Isaiah delivered the Word of God to the people of Israel in the eighth century BC:Woe to those who enact evil statutes.The prophet Jeremiah, writing a century later, also had harsh words for those who dare trample upon the rights of the poor:
And to those who constantly record unjust decisions,
So as to deprive the needy of justice,
And rob the poor of My people of their rights (mishpat),
In order that widows may be their spoil,
And that they may plunder the orphans (Is 10:1-2).For wicked men are found among my people....These sentiments were unprecedented in the cultural history of humanity: The creator of the universe will hold unjust rulers accountable for violating the rights of the poor.
They have become great and rich.
They are fat, they are sleek,
They also excel in deeds of wickedness;
They do not plead the cause,
The cause of the orphan, that they may prosper;
They do not defend the rights of the poor.
"Shall I not punish these people?" declares the Lord, "On a nation such as this
Shall I not avenge Myself?" (Jer 5:26, 28-9)
But Jesus went further--always further. He took this profound revelation of the biblical prophets and pushed it to extremes.
Not merely are the innocent poor welcomed into God's kingdom, Jesus said, but all the repentant outcasts and abandoned lowlifes of the world--prostitutes and lepers, scammers and ripoff artists and beggars, liars and crooks (tax-collectors), foreigners, heretics, even despised pagan soldiers.
[snip]
The political and social implications of Jesus's radical egalitarianism are obvious. If all human beings are equal in the eyes of God--if, as Jesus said, God causes the rain to fall on the just and unjust alike--then that implies that human beings, too, should treat each other equally.
[snip]
Another way in which human equality and the concept of fundamental human rights were reinforced was through the Christian ban against infanticide and abortion. Infanticide, which tended to be practiced, then as now, disproportionately against female babies, was forbidden--as was abortion--precisely because life was viewed as a fundamental human right. In the Didache or "Teaching of the Twelve Apostles"--written in 70 AD and one of the earliest Christian documents outside the new Testament--Christians are told that "you shall not procure [an] abortion, nor destroy a newborn child" (2:1-2). Many pagan commentators noticed this strange Christian refusal to kill children (a view also shared by Jews).
The fact that all human infants--including even female infants--possessed, in Christian eyes, a fundamental right to life, naturally reinforced in the Christian community the belief that human beings did possess certain rights that no one could legitimately abrogate.
[snip]
The ancient world did not have any true conception of human rights. Socrates insisted that he had a right to teach the truth as he understood it; the Athenian assembly disagreed and forced him to commit suicide for his trouble.
For the ancients, with a few exceptions, the state and religion were one and the same thing: what the state decreed to be just was, in fact, what was just.
[snip]
The early Christian philosophers, strongly influenced by the teaching of Jesus and the theocentric ideas inherited from Judaism, believed in what is now called natural law. In essence, natural law is simply the idea that there is an objective moral order, established by God and grounded in an essential humanity, which stands above mere human law and against which mere human law must be judged.
[snip]
In conclusion, what we can say is this. The ancient world had no concept of what we today call human rights. That concept arose from the assumptions and declarations of the Torah and the biblical prophets, was deepened and radicalized in the deeds and teachings of Jesus Christ, and was further universalized as the early Christian community left the ethnic confines of Judaism and bgan to evangelize in every language and among diverse groups of people.
As the Christian church began to think through the political implications of the belief that every human being is a child of God, created in his image and likeness and possessing an eternal destiny, canon lawyers began to insist that there were God-given rights that could not be justly abrogated by government officials. As these ideas developed, in both Catholic and Protestant countries, the Christian tradition of natural rights eventually developed into a theory of self-government that directly influenced the Founders of the American republic.
Those modern philosophers who rejected the truths of biblical Christianity--such as David Hume, Thomas Hobbes, Rousseau, and Karl Marx--not surprisingly also rejected the biblical, Christian theory of human rights.
If your rights come from God, though, they may not be violated but with His wrath.
