Can We Be Good Without God?

On the political meaning of Christianity

TO speak cautiously, the concept of the exalted individual implies that governments—indeed, all persons who wield power—must treat individuals with care. This can mean various things—for example, that individuals are to be fed and sheltered when they are destitute, listened to when they speak, or merely left alone so long as they do not break the law and fairly tried if they do. But however variously care may be defined, it always means that human beings are not to be treated like the things we use and discard or just leave lying about. They deserve attention. This spare standard has of course been frequently and grossly violated by people who call themselves Christians. It has not been without force, however. Even in our own secularized times people who are useless or burdensome, hopelessly ill or guilty of terrible crimes, are sometimes treated with extraordinary consideration and patience.

The modest standard of care implies other, more demanding standards. Equality is one of these; no one is to be casually sacrificed. No natural, social, or even moral differences justify exceptions to this rule. Of course destinies make people not equal but, rather, incomparable; equality is a measurement and dignity is immeasurable. But according to Christian claims, every person has been immeasurably dignified. Faith discerns no grounds for making distinctions, and the distinctions made by custom and ambition are precarious before God. "Many that are first will be last, and the last first." Not only love but humility as well—the humility of not anticipating the judgments of God—impels us toward the standard of equality.

No one, then, belongs at the bottom, enslaved, irremediably poor, consigned to silence; this is equality. This points to another standard: that no one should be left outside, an alien and a barbarian. Agape implies universality. Greeks and Hebrews in ancient times were often candidly contemptuous of most of the human race. Even Jesus, although not contemptuous of Gentiles, conceived of his mission as primarily to Israel. However, Jesus no doubt saw the saving of Israel as the saving of all humankind, and his implicit universalism became explicit, and decisive for the history of the world, in the writings and missionary activity of Paul. Christian universalism (as well as Christian egalitarianism) was powerfully expressed by Paul when he wrote that "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus."

Christian universalism was reinforced by the universalism of the later Stoics, who created the ideal of an all-embracing city of reason— cosmopolis. Medieval Christians couched their universalist outlook in Hellenic terms. Thus two streams of thought, from Israel and Greece, flowed together. As a result the world today, although divided among nations often ferociously self-righteous and jealous, is haunted by the vision of a global community. War and national rivalry seem unavoidable, but they burden the human conscience. Searing poverty prevails in much of the world, as it always has, but no longer is it unthinkingly accepted in either the rich nations or the poor. There is a shadowy but widespread awareness, which Christianity has had much to do with creating, that one person cannot be indifferent to the destiny of another person anywhere on earth. It is hardly too much to say that the idea of the exalted individual is the spiritual center of Western politics. Although this idea is often forgotten and betrayed, were it erased from our minds our politics would probably become altogether what it is at present only in part—an affair of expediency and self-interest.

The exalted individual is not an exclusively Christian principle. There are two ways in which, without making any religious assumptions, we may sense the infinite worth of an individual. One way is love. Through personal love, or through the sympathy by which personal love is extended (although at the same time weakened), we sense the measureless worth of a few, and are able to surmise that what we sense in a few may be present in all. In short, to love some (it is, as Dostoevsky suggested, humanly impossible to love everyone) may give rise to the idea that all are worthy of love. Further, the idea of the exalted individual may become a secular value through reason, as it did for the Stoics. Reason tells me that each person is one and not more than one. Hence my claims upon others are rightfully matched by their claims upon me. Simple fairness, which even a child can understand, is implicitly egalitarian and universal; and it is reasonable.

Can love and reason, though, undergird our politics if faith suffers a further decline? That is doubtful. Love and reason are suggestive, but they lack definite political implications. Greeks of the Periclean Age, living at the summit of the most brilliant period of Western civilization, showed little consciousness of the notion that every individual bears an indefeasible and incomparable dignity. Today why should those who assume that God is dead entertain such a notion? This question is particularly compelling in view of a human characteristic very unlike exaltation.

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