Nico Koopman
For success, democracies with their bills of human rights rely on inputs and contributions that they cannot produce themselves as German philosopher and judge Ernst-Wolfgang Böckenförde reminds us in his 1964 lecture titled "The Rise of the State as a Process of Secularization". In celebration of Human Rights Day on 21 March, it would be good to explore how religious and secular worldviews can cocreate conditions within which human rights can flourish.
Religion has the potential to fulfil a constructive role in overcoming the violation of human rights, as seen, for instance, in the crucial role of religious organisations in the struggle against apartheid.
We are, however, also aware of the destructive role of religion in the quest for human rights, as seen amongst some churches that provided theological justification for apartheid.
So, one can only explore religion’s potential to enhance the fulfilment of human rights by keeping its ambivalent track-record in mind. There are numerous other past and present, local and global examples of this ambivalent role of religion. We can humbly and cautiously reflect on the potential of religious organisations to advance human rights.
The constructive contribution of religion can happen in different ways. Sociologically, religious organisations can be described as one of the strongest and best institutions of civil society. Religious organisations are very strong in Africa. They have good physical infrastructure. They have people with high levels of expertise and experience in their ranks. They also have access to the most marginalised people in society and enjoy relatively high levels of trust in communities.
So, religious organisations, such as churches, can serve as agents of human rights at a local level. As well-established national and international organisations, they can also have a positive impact on a global level.
Religious organisations can conscientise society regarding human rights by raising awareness about such rights and helping us to reflect on them as a moral and ethical issue. They can also organise, advocate, activate and campaign for the fulfilment of human rights by mobilising, motivating and mustering different resources for the promotion of these rights.
Religion plays a crucial role in educating about rights. Unfortunately, some religious people resist rights by arguing that humans are fallible and that we can only talk about grace and forgiveness, and not about rights. They say we can talk about privileges and not rights.
Educating for human rights may entail that we talk about privileges concerning our relationship with the Perfect God, but also address rights in our relationships with fellow fallible humans and human-made institutions that can err and violate rights. Human rights exist to protect the most vulnerable members of society against the violation of rights by individuals and institutions, including the state, in all areas of life.
Education about human rights also entails that we emphasise the relationship between rights and responsibility. Without responsibility, freedom for instance, easily turns into ill-discipline and lawlessness. Educating about human rights means that we avoid a wrong type of entitlement. Rights can be misused to advantage some persons or groups unfairly. So often do we see how people try to be appointed or rewarded without merit. Rights alone do not ensure progression in any walk of life. Rights need to sing a duet with hard work.
This educating for rights in churches also entails the confirmation that human dignity is the most foundational principle on which South Africa’s Bill of Rights and other progressive constitutions around the world rest. It is important to point out that there can be no talk about human dignity if we do not also talk about the dignity of animals, plants and nature.
Decades ago, the World Council of Churches developed a programme called Justice, Peace and Integrity of Creation to emphasise the interconnectedness of social justice, peace, and the well-being of the planet. The integratedness, interconnectedness and interdependence of humans, plants and nature means human dignity always implies the dignity of all. This thinking paves the way for the dignified co-existence of humans and nature. Many religions base the dignity of humans in their connectedness with a Divine Being. A Christian theologian decades ago said “Human dignity has transcendent, alien origins, and is therefore inalienable”.
Churches launch prophetic actions to advance human rights. This entails proclaiming a vision of a new society — one where dignity, healing, justice, freedom and equality for all reign supreme. Prophetic actions also entail courage, self-criticism, and public criticism that unmask the betrayal of this vision and the violation of rights.
Prophetic action further means we tell the good stories of the fulfilment of rights, and also the sad stories of their betrayal. Prophetic action implies that we conduct research and technical analyses, and develop theories that facilitate the implementation of rights, especially socio-economic rights. Prophetic action is seen in participation in public debates, in the formation of public opinion, and the making and implementation of proper public policies in all walks of life.
Human rights are not only advanced by religion, but they also provide an acid test for a healthy and positive religion. The yardstick for a healthy religion might reside in the question whether religion advances a life of human dignity and human rights for all.
*Prof Nico Koopman is Deputy Vice-Chancellor: Social Impact, Transformation and Personnel at Stellenbosch University.
Cape Argus