Rights before religious rites

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Francis Gonsalves [1]

“This is politics, not religion”, is the retort I hear from some religionist-friends when I talk about human rights. Religionists routinely wax eloquence on the ultimate meaning of anything from birth to death, from bondage to liberation. But, when the issue of human rights arises, many gurus either remain silent or accuse those who rally for rights as being political, not religious. Today, while celebrating World Human Rights Day, we could reflect upon the relationship between human rights and religious rites.
Human rights are more fundamental than religious rites, for they neither arise on account of political compulsions nor social contracts, but spring from human nature itself. Everyone wants to be respected and to be treated equal to everyone else. Thus, people across the world are obliged to ensure basic human rights
by legislation and judicial regulation. However, this doesn’t happen. Worse, we often ignore human rights’ violations by saying, “This is not my responsibility!” Can we shun social responsibility and still be “religious”?
Religions stipulate elaborate dos and don’ts, which are scrupulously followed by believers. These rites and rituals help us to connect with the Divine. In India, it’s wonderful to witness thousands of rites and rituals practised by believers of myriad faiths. Pujas and prostrations, aazhan and church bells, offerings and sacrifices, smoke and oil, fire and incense enable us to pray and experience bliss. But, religious practices that anaesthetise believers from social injustices are dangerous.
The Bible focuses on two inseparable aspects of religious practice: vertical and horizontal. The vertical includes how one worships God “above”, so to say, by way of rites and rituals; the horizontal, to one’s relationships with other people. True dharma harmonises the two. To those who worship him but do not work for justice, God says: “Bringing offerings is futile; incense is an abomination to me; your appointed festivals I hate” (Isaiah 1:13-14). God adds: “Seek justice, rescue the oppressed, defend the orphan, plead for the widow” (1:17).
God specially protects and provides for widows, orphans and strangers — collectively called the anawim (Hebrew, meaning, afflicted) — since they experience a “lack” of spouse, parents and friends, respectively (Deuteronomy 26:12; Isaiah 10:2; Psalm 68:5). God therefore acts to redress this “lack”. Reiterating God’s option for the poor, Jesus proclaims that he comes “to bring good news to the poor... to set the oppressed free” (Luke 4:18).
In his article, “Remembering a Glorious Rebel”, former Supreme Court judge, nonagenarian V.R. Krishna Iyer, wrote: “The kingdom of God which Jesus preached was the forerunner to socialism, social justice, secularism and democracy. To share and care for your neighbour, even your enemy, were the fundamentals he taught. Jesus was thus a pioneer of world brotherhood, who advocated freedom from dogmas and obscurantist cults”.
Pointing an accusing finger to those who valued rituals more than compassion and justice, Jesus said: “You have a fine way of rejecting God’s commandment and hold on to human tradition” (Mark 7:9). And Jesus summarised God’s commandment in one simple sentence: “Love one another as I have loved you” (John 13:34). This love led Jesus to sacrifice his whole life for the sake of righteousness, true freedom and justice.
Madly in love with a beautiful maiden, a youth repeatedly told her, “I love you”. To test his love, she asked him, “Are you ready to die for me?” Pat came the reply: “No! Mine is an undying love!” Ironically, undying love cannot but be a “dying love” — vulnerable and ready to surrender everything — so that the beloved might live.
Human Rights Day 2010 celebrates “human rights defenders who act to end discrimination”. There are thousands of bravehearts, worldwide, who refuse to remain silent when human dignity is violated and rights are subverted. Many of these are intimidated, assaulted, imprisoned, even assassinated. Their struggles, sweat, tears and blood are the stuff of true religious sacrifice. Aung San Suu Kyi exemplifies this spirit, today.
To the one who prayed: “O God, why don’t you do something about the injustice and misery of this world? God replied, “I’ve already done something. I’ve created you!” True, God needs you and me to work for human rights, for they are the rites most pleasing to God.

— Francis Gonsalves is the principal of the Vidyajyoti College of Theology, Delhi. He is involved in interfaith dialogue and peoples’ initiatives for fostering justice, harmony and peace. He can be contacted at fragons@gmail.com [2]