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Justice, Rights and Human Wrongs (Part 1)
I get the impression that Christians are sometimes wary of using the language of human rights. Whereas on the one hand most of us would look at torture cases such as that of Binyam Mohamed and decry the violation of human rights that went on there, on the other we think of the legal decisions made in the name of ‘human rights’ that have gone against Christians and seemingly made it harder for us to live out our faith. I don’t want to comment on the particular way that the Human Rights Act is being implemented, with all of the intricacies which come with that. Rather, I want to suggest that Christians should be comfortable with both the principle and the language of human rights.*
Justice is the issue at the top of God’s agenda. It is clear from Scripture that his justice is not just about dealing with our sin (although that is undoubtedly paramount), but it is also about fair and right treatment by the nations and rulers of the world. Hence in the book of Amos Israel is judged for its lack of social justice – the poor are oppressed and denied justice in the courts, the goods of the poor are confiscated, and trade is dishonest, with inflated prices and crooked weights and measures. And in Jeremiah 21:12, God says clearly
Execute justice in the morning, and deliver from the hand of the oppressor him who has been robbed, lest my wrath go forth like fire, and burn with none to quench it, because of your evil deeds. (ESV)
It is clear from Scripture (not even having turned to the New Testament yet) that God is hugely concerned for social justice. He hates it when the poor are oppressed and the powerful throw their weight around, when money is considered more important than people, and when oppression takes priority over compassion. Why does God care though? Because we have value, dignity and worth.
The intrinsic value of human beings comes from having been made in the image of God (Genesis 1:26). The Fall did not erase that intrinsic value and worth – men and women have a special, privileged place in God’s creation. Indeed human dignity was affirmed by Christ becoming incarnate as a human being and dying on a cross for our sake. Rogers and D’Souza approach human rights as follows:
“Ultimately, for each Christian, it means simply respecting and promoting the human dignity of our fellow men and women. It means obeying the greatest commands to love the Lord our God with all our heart and to love our neighbour as ourselves.” (On the Side of Angels, p. 25)
The value of human beings outlined in Scripture and which God’s justice is to some degree motivated by is seemingly mirrored in Article 1 of the Universal Declaration of Human Rights – “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”
The basis of human rights is found right there in the Bible – humans have value, God hates injustice and we are called to love one another. Let’s not be afraid of affirming what’s good about human rights theory for fear of affirming some of the individualistic and seemingly atheistic judgements that are made in the name of ‘human rights’. Yes it’s true that innate dignity and worth are not the same as rights. Indeed Jesus lay down his rights completely – even though he was God incarnate, he came not to be served but to serve (Mark 10:45). It is also true to say that rights can become very individualistic and self-serving. These are all significant concerns, and it is to these objections and problems with human rights as practiced today to which I will turn next time.
*Much of the information in this post is from a seminar given by Dr David McIlroy, visiting lecturer in law at SOAS and a practicing barrister. His book is called A Biblical View of Law and Justice, and his website is www.theologyoflaw.co.uk
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Chris Le Marquand, 01/03/2010 |
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The Politics of Integrity
The integrity of the upright guides them,
but the crookedness of the treacherous destroys them. – Proverbs 11:3 (ESV)
It’s amazing that even thousands of years after it was written the Bible still has some pretty spot on remarks for today’s politicians and public figures. All this talk of expenses which has reared its head again naturally makes us decry the lack of integrity shown by some of our politicians, and recent moral failings on the part of certain sportsmen have provoked a similar response. This lack of integrity has been much derided over the past few months, rightfully so, but what on earth is integrity anyway? The popular conception of someone with integrity would probably be someone who’s got ‘good morals’, someone who’ll give you your change if you send them out for coffee, someone who can be trusted to be in the same room as your girlfriend without making a pass at them. There’s something in that, but as far as the Bible’s concerned there’s a lot more to be said. And as Christians in the political sphere it’s important we get this one right – we don’t have a monopoly on integrity, but it’s impossible to be ambassadors for Jesus, particularly somewhere as difficult as the political world, if our lives aren’t full of it.
We get the word ‘integrity’ from the same place we get the word ‘integer’. To be someone of integrity is to be a whole person – to be the same person when you’re praying on your own to when you’re bantering with your mates; as when you’re chatting to your parents to when you’re speaking to your boss. Obviously I don’t speak to my parents in the same way I speak to my boss, but just as (hopefully) I don’t lie to my parents, I don’t want to be lying to my boss either. Someone with integrity doesn’t have to put on a facade to try and convince people they’re someone they’re not, and doesn’t find themselves in situations where their actions don’t match the levity of their position in the eyes of others. They can be trusted. Integrity in our leaders, whether MPs or captain of the England football team, is, I would suggest, the quality we desire most – when expectations and reality don’t meet we get disillusionment on the scale we’re seeing at the moment. Indeed a ComRes survey for Susa published last week found that 72% of people think personal integrity is more important than party allegiance in their MP. This is such an important topic.
However, there’s a danger here in the quest for integrity. Having ‘integrity’ for integrity’s sake so it can be proclaimed as a mark of how decent a person you are is no integrity at all. The reality is that we are never going to even begin to live lives of ‘wholeness’ without God’s help. In Micah 6:8 we read
What does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God? – Micah 6:8 (ESV)
Justice, mercy and faithfulness as expressed here are the cornerstones of our faith. If we strive for these in our relationship with God and with others, focussing our attention on Jesus, then my hunch is that integrity will follow. To strive for integrity to boost one’s own reputation would seem to suggest that someone isn’t willing to get to the bottom of the disconnect between their private world and their public persona. And in that disconnect lies the problem.
There’s a danger that Christian politicians could be tempted to present themselves as ‘the candidate of integrity’, even using their faith to do so. This will not do. For Christians at least, integrity is the result of a life given over fully to God. It is to be observed, and not proclaimed.
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Chris Le Marquand, 09/02/2010 |
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Is Loyalty a Virtue?
It’s been fascinating to observe the differing reactions to Peter Watt, former General Secretary of the Labour Party, who has spoken out against his treatment at the hands of the Gordon Brown in the midst of the furore surrounding suspect party donations. He’s received a mixture of criticism and praise for both the timing and content of his revelations, but one theme which has come through consistently is that of loyalty. Putting Watt’s case to one side for the moment, how should we as Christians in the political sphere approach loyalty?
I was reminded of an intriguing passage in The Christian Mind by Harry Blamires (a fascinating if slightly outdated read) where the issue is tackled head on. Blamires writes
It might be argued that the problem of loyalty is the key problem of our age…Loyalty may be said to be evil in the sense that if any action is defended on the grounds of loyalty alone, it is defended on no rational grounds at all…’I do this out of loyalty to my leader’ is irrational and amoral unless it is consequent upon, ‘My leader’s character, or purpose, of policy, is such that it ought to be supported.’ Loyalty is in itself not a moral basis for action. (pp. 23-24)
It’s hard not to agree with what Blamires has to say here – loyalty is not intrinsically good in the way that humility, for example, is intrinsically good. In the Bible loyalty is only commended when offered to a good cause (Judah staying loyal to the house of David in 1 Kings 12 for example), and its absence is only condemned when not offered when it should be (Psalm 78).
The only loyalty which is always good is loyalty to God, because God himself is always good. Our loyalty to men and to political parties is only as good as those men and political parties we’re following. As it says in Colossians 3:23-24, “Whatever you do, work heartily, as for the Lord and not for men knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” (ESV)
Was Watt right to show a lack of loyalty and publish his book? That depends entirely on one’s judgement of how Gordon Brown and the Labour Party treat him. Are Christian politicians free to be disloyal to their party or party leader where it conflicts with their loyalty to God? Yes, in fact they must. Loyalty is always a moral issue, and it deserves more than unthinking assent from those who undyingly profess it.
That said, if every politician were felt free to be disloyal on whatever issue they felt like then our party system would break down very quickly indeed. Christians have no more dispensation to be disloyal than anyone else in the vast majority of circumstances – God probably isn’t going to give divine insight into whether Academies are a good idea, or whether Foundation Hospitals would make things better or worse (to take but two controversial issues from a few years ago). A key verse here is 1 Peter 2:12 – “Keep your conduct among the Gentiles honourable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (ESV) For our conduct to be honourable we need to choose times to rebel carefully and on firm moral grounds, indeed the rest of 1 Peter 2 seems to assume loyalty as a default setting. It does our reputation as believers no good to be consistently part of the ‘awkward squad’.
The issue of loyalty is not the cut and dry moral issue that many, especially in political parties, make it out to be. However there’s a sensible, biblical approach to this issue which means that we can be loyal party members as well as loyal servants of God. Loyalty to our political party comes second to our loyalty to God, and cannot be automatically assumed. Nonetheless if we sign up to a party or a cause, we offer our support of its values and, dare I say, its leader as well. We have more to gain from faithful and active participation in politics than we do ‘going rogue’ and making a name for ourselves for all the wrong reasons.
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Chris Le Marquand, 26/01/2010 |
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