Christianity and human rights pdf
A Christian Understanding of Human Rights - ProvidenceSamuel Moyn maintains throughout his book an excellent and authentic vigor, demonstrating that the genesis of modern human-rights rhetoric can be found in a largely conservative Christian worldview that took shape in Western Europe as well as in North America in the s. The Roman Catholic Church and transatlantic Protestant circles dominated the public discussion of the new principles in what became the last European golden age for the Christian faith. At the same time, West European governments after World War II, particularly in the ascendant Christian Democratic parties, became more tolerant of public expressions of religious piety. Human rights rose to public prominence in the space opened up by these dual developments of the early Cold War. Moyn argues that human dignity became central to Christian political discourse as early as Pius XII's wartime Christmas addresses announced the basic idea of universal human rights as a principle of world, and not merely state, order. By focusing on the s and s, Moyn demonstrates how the language of human rights was separated from the secular heritage of the French Revolution and put to use by postwar democracies governed by Christian parties, which reinvented them to impose moral constraints on individuals, support conservative family structures, and preserve existing social hierarchies.
Statement on Churches and Christians in Sudan - Read in Arabic - Human Rights Council 39th Session
Christian Human Rights
By Robert Nicholson on May 29, To read the original in a PDF format, click here. The central dilemma of US foreign policy—the tension between values and interests—is reflected nowhere more clearly than in the tension between the vision and mission of the US State Department:.
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John Witte and M. Christian Green
Contemporary Political Theory. He outlined a foreign policy focused on the defence and promotion of human rights around the world. It set out an important new agenda for the United States, one which stood in contrast to the singular focus on defeating communism that had characterized so much of post-war American foreign policy. The failure to connect the human rights agenda to Christianity perhaps reflects the widespread assumption that human rights are very much a victory of secular Enlightenment thought. Moyn analyses four such moments of interpretation: the Irish Constitution; the development of the personalist philosophy of French Catholic social theorists such as Jacques Maritain; the historiography of the German Protestant Gerhard Ritter and the role of various Catholic and Protestant movements in the construction of European human rights institutions.