The Church, education, and “Christian values”; another bad reason for denying democracy
Reminder: there is still time to show support for our petition to abolish Church appointees on Local Authority Education Committees; just click here and fill in your details
Summary: Religious values, unless they are also shared human values, will be important to those who want to follow that particular religion, but have no special significance for the rest of us.
The Churches refer to “Christian values”, in order to justify their uninvited presence on Council Education Committees. Like other reasons offered (see earlier post), this one repays closer examination.
The Church of Scotland enjoins its appointees to assert their presence “by exercising your statutory right and endeavouring to influence council education policies in areas of interest to the national church, including the development of the curriculum, Christian values, religious and moral education and religious observance in schools”. I have already discussed the implications for the curriculum and for religious and moral education and religious observance. Here I would like to concentrate on the concept of Christian values, and, indeed, religious values in general.
Most believers take it for granted that the morality derived from their own religion is superior to others, and indeed a very common argument in favour of religious belief is that, without it, there is no basis for moral conduct. (Note, by the way, that this is not an argument in favour of the truth of religion, but only of its usefulness.) But can morality be derived from religion? More specifically, if, by some means, we know what God does or does not want, is that enough to tell us the difference between right and wrong?
Consider, as many people have, the story of how Abraham was willing to follow God’s command and sacrifice his son, Isaac. As a teenager, I took this story very seriously, and asked myself whether Abraham was really doing the right thing. I gradually came to realise that this is a very interesting question, however you answer it, because it shows up a fundamental problem with the idea that morality comes from God.
What I did not know was that this problem had been pointed out over 2000 years ago, by Plato’s Socrates, in what is known as Euthyphro’s Dilemma. In today’s language, are good actions good because they correspond to what God wants, or does God want them because they are good? The first alternative makes morality dependent on the whim of the Deity, which few of us will find satisfying. Some religions, after all, have believed in a God who wants human sacrifices. The second implies that goodness can be defined independent of God, in which case religion is not the ultimate basis for morality anyway.
Then there is the small problem of deciding what God actually wants. Does God want us to kill homosexuals? The authors of Leviticus certainly thought so, and Daesh ( the “Islamic State”) thinks so today. Does He want us to kill blasphemers and heretics? The legal codes of many countries say that He does, and there was a period in the sixteenth century when Catholics and Protestants agreed that this is indeed what He wants, even though they could not agree on who was, or was not, heretical.
Some say the Ten Commandments encapsulate what God wants. So here’s my own brief summary; full text in the Appendix to this post:
God brought you out of Egypt (only applies to Jews, and anyway completely unhistorical). Don’t make idols, take God’s name in vain, or worship other gods, because God is jealous and will be very cross and punish you for generations. Not much morality there. Honour your parents; generally a good idea, though I have seen exceptions. And take a day off each week; good advice. But the reason offered is strange; that God made heaven and earth in six days (yes, that’s what it says), and rested on the seventh (what does it mean, I wonder, for God to rest).
Don’t murder, don’t commit adultery, don’t steal, don’t bear false witness. Very good advice, but do we need a Deity to tell us this? And, finally, it’s wrong to covet your neighbour’s slaves, but slavery itself is okay. Indeed, following on from the Ten Commandments in Exodus we have the rules about slavery. A Hebrew slave can leave if he wants after seven years, but his wife and kids have to stay behind because they are the master’s property.
At this point, some people will accuse me of poking fun at the Ten Commandments. On the contrary, I am taking them seriously, looking at what they actually say, and evaluating them as guides to action. Isn’t that what we’re supposed to do?
I had two reasons for analysing them in such detail here. Firstly, to challenge the claim of the great moral worthiness of these Commandments as a basis for morality. And secondly, and more importantly here, to illustrate the difference between general values and religious values.
As a matter of shared human values, I think we would all agree that murder, theft, slander, and cheating on our partners is not desirable behaviour. But I don’t notice unbelievers going around being any more homicidal, personally and sexually dishonest, or prone to malicious tale-bearing than the rest of us. Covetousness is an interesting case; at what point does the natural desire to improve one’s lot, and cut a respectable figure in society, become socially disruptive? As for this stuff about slaves, perhaps the kindest thing that we can say is that the authors of Exodus were people of their own time, and accepted (as most of us do today) their time’s view of economic necessity.
That leaves all the stuff about Egypt, graven images, and not making God jealous. I don’t think we need to pay attention to any of this if we don’t want to. Religious values, unless they are also shared human values, will be important to those who want to follow that particular religion, but have no special significance for the rest of us.
But you might say that it’s unfair to judge Christianity by quoting the Old Testament. OK, let’s fast forward a bit. I won’t linger over St Paul’s views on the duties of slaves and women, or the Albigensian Crusade, or the Spanish Inquisition (after all, no one expects the Spanish Inquisition), or the cosy relationship between at least some Churches and Hitler, Mussolini, and the bloodstained dictators of Latin America. These are more enlightened times.
Nor will I belabour the sex abuse scandals of recent years, the havoc wrought by the doctrinal absurdity of priestly celibacy, and the numerous administrative cover-ups, since not even the various Churches involved pretend to moral justification.
As for the involvement of the Catholic Church, the Church of England, and the Salvation Army in forced adoptions, they’ve apologised and won’t do it again, so let’s move on.
Consider instead an area where the moral consensus in the West has shifted dramatically within my own lifetime, and how the Churches have responded to this change. I am referring to sexual morality, and the closely related subject of the treatment of women.
Not too long ago, in Scotland, lower pay for women, and restricted employment and promotion, were regarded as part of the natural order of things. Sex between men was illegal, and, the “promotion” (i.e. discussion) of homosexuality in school health education classes specifically forbidden. Sex outside marriage was, however hypocritically, considered wrong, and the availability of contraception to young adults was restricted, for fear of condoning such activity. Abortion was illegal, unless it could be shown to endanger the mother’s health, and the barrier for this was set so high that illegal abortions were commonplace. Now, by contrast, job discrimination against women is illegal, except for certain jobs (such as the priesthood!) where gender is regarded as important to performance. We have same-sex marriage, and a highly successful grassroots campaign (TIE; Time for Inclusive Education) is leading to the incorporation of nonjudgemental discussion of homosexuality in school education programmes. Sexual morality is seen as based on human values of respect and concern, and teenage pregnancy is at an all-time low. There is still a legal requirement for doctors’ agreement to the necessity of an abortion, but it would be extraordinary for such an agreement to be withheld.
All of these changes will to most of us seem to be changes for the better. And all of them have taken place in the face of opposition, in some areas still effective and active, from the clergy. Thus in the areas of morality of the greatest concern to schoolchildren, the Churches have not been leaders, but laggards. The very last people, one might argue, to be granted a position of privilege on the committees that decide education policy.
Adapted with additional material from a post that first appeared in 3 Quarks Daily, under the title Democracy or theocracy; the bid to reform Scotland’s educational system. It also appears on the Scottish Secular Society website, at http://www.secularsociety.scot/church-education-denying-democracy/
Appendix: The Ten Commandments, KJV, Exodus 20:1-17 (there are minor differences in the version in Deuteronomy)
And God spake all these words, saying,
I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments.
Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
Thou shalt not kill [a more exact translation would be, thou shalt not murder]. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.
Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
Posted on November 5, 2016, in Education, Philosophy, Politics, Religion, Scotland and tagged Christian values, Church appointees, Church of Scotland, Education Committees, Euthyphro's Dilemma, Morality, Parliamentary petition, Ten Commandments. Bookmark the permalink. 3 Comments.