Ryan Peterson Title Fredericks THST 398.

01 December 13, 2011 TITLE

In Philip Quinns essay Christian Ethics and Human Rights, he argues against Louis Henken who says that many religions view on human rights, specifically human dignity, is not fully congruent with the conception endorsed by the human rights movement (Quinn 234). Some of what Henken argues is that some religions go against the human rights movement because at one point some condemned idolatry and discriminated against those who did not have the same beliefs (235). Also, the human rights movement affirms gender equality while some religions affirm many gender distinctions (e.g. women cannot be ordained in Catholicism) (235). The last difference between religion and the human rights movement Henken points out is that the human rights movement believes in the abolishment of capital punishment saying it conflicts with human dignity while some religions have been known to support the practice of capital punishment (235). Quinn goes on to disagree with Henken offering up examples of when religion, mainly Christianity, have been the support behind some of the movements for human rights. Illustrating this, Quinn states, Considerthe abolitionist movement in nineteenth-century America; the resistance movements in Nazi Germany, in communist Eastern Europe, in apartheid South Africa. All these movementswere supported by Christians for religious reasons, (237). The one difference to point out between Quinn and Henken points of view is that Henken perceives religions effect on human rights through the religions ideologies while Quinn highlighted most of the actions backed by Christianity. Obviously, this topic is still very relevant in recent times with presidential elections concerning certain human rights circulating in the debates. I will further examine Catholicisms relationship with human rights by looking at human dignity, what ideologies are in conflict with the secular human rights movement, and

what Catholic beliefs are in support of the secular human rights movement. Before looking at actual rights, there needs to be a better understanding of human dignity in terms of secularism.

From Christian Ethics and Human Rights Quinn writes, Religions typically try to ground their moralities in a vision of cosmic order while the human rights movement appeals at the most fundamental level only to a freestanding secular conception of human dignity, (Quinn 234). This contrast is true in a sense where it is said about Catholicisms attitude toward what happens in the world is that its all apart of Gods plan. So, Catholicism bases human dignity on the ever-popular phrase among Catholic theologians imago dei, which means everyone is created in the image of God. Imago dei teaches people to treat everyone equally because we all are children of God and made in his image. While a secular approach to human dignity needs a more tangible basis for human dignity. This conception of secularized human dignity is clearly explained by Quinn when he says, a conception [of human rights is] perhaps derived from Kants idea of the humanity in each of us that the categorical imperative requires us to treat always as an end in itself and never as a mere means, (234). This way of looking at human dignity tells us to treat others with an understanding of the fact that we should have humanity as the ends to treating people equally instead of treating everyone equally and, for example, in order to have them donate money to you. Going back to Henkens earlier problems with religion and human rights, the reason he explains all of those violations of human rights is to show that the two concepts of human rights within Catholicism and Secularism are different event thought they both attempt to create a general understanding of equality within society while some would argue that either of them will do more harm than good when establishing rights. What rights from a secular point of view does Catholicism have a hard time accepting?

The reason why there is questioning of whether or not to have a theological foundation for human rights comes up frequently mainly because the world today is exceedingly pluralistic. So, some religions along with secularism often clash over what rights people should have and what rights shouldnt be granted to everyone. Within Catholicism, the one that seems to come up most often is gender equality as I mentioned before. This topic still strikes up debate among Catholic theologians, which is why it is of no surprise that its an issue for human rights. Quinn collects Henkins thoughts summarizing, Yet some religions continue to hold that men, and, even more so, women must find their human dignity within a system of such distinctions, (235). Right now, women are not allowed to be ordained as priests and can only become nuns within the hierarchy of the Catholic Church. Many look at that as sexist while others see it as gender differentiation where God made women in contrast to men to perform different duties than men. Secularists would find that to be preposterous because they believe everyone should have the same opportunities regardless of gender. Other rights that would erupt into debate between Catholics and Secularists would be marriage equality along with where religion can be placed in society (e.g. school, work, etc.). However, those topics are still under debate within both groups, Catholics and Secularists, so it is hard to discern any conclusion about those rights without going until there is a greater understanding of each topic. Although those issues cannot be solved at the moment, it is important to see that they are out there and should be pondered upon. After seeing how Catholicism can clash with human rights, the rights that coexist in Catholicism and Secularism should be analyzed.

Henkins essay is in relation to the anniversary of the Universal Declaration of Human Rights. When Quinn condenses Henkins argument, one of the rights that come into question is the plurality of religions in this world. Yet, the Vatican Council published an encyclical to answer the question of what to do with people of different beliefs. They affirm that there are different religions in the world and respect others for their beliefs. This comes from the encyclical Gaudium et spes #29, which reads, Nevertheless, with respect to the fundamental rights of the person, every type of discrimination, where social or cultural, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to Gods intent, (Gaudium et spes #29). So, a lot of those secularized rights were initially affected by different religions including Catholicism. One major right that Catholicism, more importantly Catholic Social Teaching, believes in is the right to a fair working environment. From Gaudium et spes #64, The fundamental finality of this production is not the mere increase of products nor profit or control but rather the service of man, and indeed of the whole man with regard for the full range of his material needs and the demands of his intellectual, moral, spiritual, and religious life, (Gaudium et spes #64). Here, the encyclical is explaining that in the workplace the dignity of the worker needs to be respected, which means appropriate hours and pay, paid vacation time, and be giving enough materials to complete your work. Although before I highlighted some of the differences above, it is important to comprehend the rights that were affected by Catholicism.

When Quinn first commented on Henkins article, I had a hard time being convinced of Quinns argument because of the issues Henkin brings up within different religions and human rights. However, I understand that Henkin had quite a negative view of religion because of what has happened in the past. However, Quinn does an excellent job of illustrating how Christianity has helped human rights evolve. Catholicism opposes some secular human rights because of the difference in what human dignity means to each group. Since imago dei means we are all children of God, we need to treat everyone the same. However, a secular foundation for human dignity is more fundamental than that and explains how we should observe human dignity as an end not the means to get something in the end. For womens rights, Catholicism isnt exactly in order with the secular human rights movement. Catholicism talks about how men and women are built differently so they can do different jobs that serve their purpose. Speaking of jobs, Catholicism was one of the huge proponents of healthy working environments. Also, Catholicism was one of the few religions that accepted the fact that this is a pluralistic world and people cannot be discriminated if you follow a different religion. Examining Catholicisms relationship with human rights, I find it to be a constant battle in determining what human rights should be granted and what shouldnt, but its heading the right direction.