I have often asked myself why human beings have any rights at all. I always come to the conclusion that human rights, human freedoms, and human dignity have their deepest roots somewhere outside the perceptible world. These values . . . make sense only in the perspective of the infinite and the eternal. – Václav Havel, Former Czech President
When man is reduced to a mere animal—when the force of one’s worldview logic demotes humans to mere biological machines—morality and human rights die and power is all that remains. This has happened with every communist regime, and happens with all governments as they get increasing secular. It cannot be otherwise. – Greg Koukl, The Story of Reality
It’s exceedingly difficult to see how we move from a valueless series of causes and effects from the big bang onward, finally arriving at valuable, morally responsible, rights-bearing human beings. If we’re just material beings produced by a material universe, then objective value or goodness (not to mention consciousness or reasoning powers or beauty or personhood) can’t be accounted for. – Paul Copan, Passionate Conviction
It is impossible to develop a secular account of human dignity adequate for grounding human rights. – Prof. Nicholas Wolterstorf, Yale University
Abolish religion if you like. Throw everything on secular
government if you like. But do not be surprised if a machinery
that was never meant to do anything but secure external
decency and order fails to secure internal honesty and peace.
No wonder there is so much emotional and relational emptiness. No wonder there is so much addiction and depression. If there is no purpose to life, then does it really matter what we do?… Our increasingly secular world wants to get rid of God and then act as if our lives still matter. But this is misguided. In fact, it’s like trying to play a game of Monopoly when people invent their own rules.
In the twentieth century, the secularists, still living off the spiritual capital of Christianity, often pretended to chide Christians for having invented the term “secularist,” a term which, they said, was devoid of meaning. Their leaders knew very well, however, that secularism, like any other parasite, derives its sustenance from the object on which it feeds, and so they were rather pleased when milquetoast Christians timidly offered, as a definition of secularism, “living as though God did not exist.” What Christians should have called it was, rather, “a contemptibly fraudulent way of living on the cheap, by reaping the maximum fruits of Christian effort, while contributing the minimum effort of your own.” When secularists accused Christians of “living in the past,” the Christians ought to have retaliated by pointing out that secularists were “living off the past.” By the time they got around to doing so, however, the majority of secularists had become morally incapable of seeing the point.
“Just when we are safest,” cries Browning, meaning just when unbelief has successfully thrown off the last clinging trammels of the spiritual interpretation of life, and eliminated to its own satisfaction every trace of a divine purpose for the universe, and secured its position by a confident, impregnable dialectic—
Just when we are safest, there’s a sunset-touch,
A fancy from a flower-bell, some one’s death,
A chorus-ending from Euripedes,—
And that’s enough for fifty hopes and fears
As old and new at once as Nature’s self,
To rap and knock and enter in our soul.