Abstract
When the topic of religion enters discourse on children’s rights, all too often it is to lament the influence of certain religions on the status and well-being of children. At worst, there is concern that participation in religious life may directly place children at risk of harm. As is well known to the general public, some religious denominations have accrued huge liabilities as a result of sexual abuse of children by clergy and others in religious occupations (Associated Press, 2005). At the time of the symposium from which this book developed, cable news cameras were focused nearly around the clock on the compound of a polygamist sect in Texas from which hundreds of children were placed in emergency custody of the state. The Texas case was a variation on long-standing concerns about religious communities with unconventional sexual mores and child-rearing practices (Lilliston, 1997) or even satanic rituals (Goodman et al., 1997).
1 Matthew 19:14; see also Luke 18:15–17, Mark 10:13–16, and Matthew 18:1–5.
2 Reflecting the Jesuit underpinnings of the center that sponsored the symposium on which this book is based and the largely Protestant communities in which Strong Communities for Children (discussed at some length in this chapter) is located, the examples in this chapter predominantly reflect Christian traditions. However, most of the arguments and conclusions apply with equal force to other great religions, which in varying degrees share values of compassion, justice, and neighborly love, particularly in relation to children. (For primary source materials and commentary on beliefs about childhood in Buddhism, Christianity, Confucianism, Hinduism, Islam, and Judaism, see Browning & Bunge, 2009.)
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Notes
- 1.
Subsequently, one study (Kim, 2008) documented possible protective effects of religiosity on the mental health of maltreated children in low-income families (specifically, lower frequency of internalizing symptoms among girls, and lower frequency of externalizing symptoms among boys). However, this study (see also Holmes, 2008) also did not address organizational activities of churches and other faith-based organizations to mitigate the harm of child abuse and neglect or to prevent it altogether.
- 2.
Using the term “children’s rights”, a Google search of the Eagle Forum’s Web site (http://www.eagleforum.org) on September 1, 2009, yielded 112 documents. The general tone is illustrated by the first document appearing in the search: The New World Order Wants Your Children.
- 3.
Consider, e.g., the following juxtaposition of rights on the Web site of Focus on the Family:
Danger seems to be everywhere, even generating new buzzwords. Terrorism is a buzzword that has come into common use only in the past few years. Other common buzzwords [of the contemporary era] include rights , access, gay, lesbian, bisexual, transgender, binge, purge, chat rooms, morning-after pill, body art, piercing, cutting, X, Meth, date-rape drugs, crack-baby, huffing, parental consent and many additional slang words used for various sexual behaviors.
(Klepacki, n.d., ¶ 8, emphasis added)
- 4.
The mismatch in this instance between factual accuracy on the one hand and media messages and public beliefs on the other is directly analogous to the “stranger danger” or the “culture of fear” in relation to child abduction (Glassner, 2000).
- 5.
The list also includes at least the following: Adventist; Bahai; Baptist World Alliance Council; Buddhist; Greek Orthodox; Salvation Army; United Church of Christ; National Council of Churches; Young Men’s and Young Women’s Christian Associations (U.S. Committee for UNICEF, n.d.).
- 6.
See also Garbarino (2009): “Children have human rights because each of us is one of God’s Children, and thus beyond the authority of human beings and institutions that may wish to use or degrade us” (p. 4).
For a similar perspective, see Vailaau (2009), who provides a Christian theology of childhood, amplified by an exposition of Samoan cultural norms and values. Vailaau is particularly pointed in his analysis of the prohibition of corporal punishment, currently a hot issue in New Zealand, among scores of other countries. Noting that many believe erroneously that the Old Testament commands physically assaultive punishment of children, Vailaau (2009, p. 10) makes the powerful argument that “it is hard to conceive of Jesus ever hitting a child for any reason. The very suggestion is contradictory both to what He taught and the way He lived.”
- 7.
“What are human beings that you are mindful of them, mortals that you care for them? Yet you have made them a little lower than God [or divine beings, or angels] and crowned them with glory and honor.”
On the same point, the UMC statement also cited Genesis 1:27 (adapted): “God created human beings, in the image of God they were created....”
- 8.
Of course, the Jesuit order has been especially engaged in the promotion of social justice (Society of Jesus in the United States, 2009), a tradition that is reflected in the center (and the university of which it is a part) that sponsored the symposium on which this book is based.
- 9.
A particularly noteworthy example is Istituto degli Innocenti (2007), usually regarded as the first residential care facility for children and appropriately located on Piazza della Santissima Annunziata, the setting in Florence, Italy, for veneration of the Virgin Mary. Today (more than 600 years after its establishment) Istituto degli Innocenti is the home of UNICEF’s primary research center, a related Italian governmental research center, and various services for children.
- 10.
- 11.
For an analysis of Jesus’s teachings about children, see Gundry-Volf (2001).
- 12.
The power of the Christian version of the Golden Rule would have been greater if it were framed as a duty to act toward others as they would want.
- 13.
For an example, see Jeremiah 29:4–8. Jeremiah preached that the Hebrews in exile in Babylon should not only form a community for themselves – building houses, planting gardens, establishing families – but, radically, that they should also pray for and in general promote the welfare of Babylon itself.
- 14.
See also Matthew 25:34–35, 40:
Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink. I was a stranger and you welcomed me.... Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.
Given the other passages in which Jesus referred to “the least of these” (see footnote 1 supra), this quote about Jesus’s prophecy in the Final Judgment can be read, as in other passages, to assert that failure to welcome a child – or someone in another vulnerable group – would be tantamount to excluding Jesus himself.
- 15.
In a speech at the United Nations in 1958 (quoted by Lash, 1972), Eleanor Roosevelt, the mother of international human rights law, eloquently expressed the importance of conceptualizing the fulfillment of human rights (whether for children or other people) as a matter of everyday life:
Where, after all, do universal human rights begin? In small places, close to home – so close and so small they cannot be seen on any maps of the world. Yet they are the world of the individual person; the neighborhood he lives in, the school or college he attends; the factory, farm, or office where he works. Such are the places where every man, woman, and child seeks equal justice, equal opportunity, equal dignity without discrimination. Unless these rights have meaning there, they have little meaning anywhere. Without concerted citizen action to uphold them close to home, we shall look in vain for progress in the larger world. (p. 79).
- 16.
Nonetheless, the participants in Strong Communities included numerous congregations in mainstream Christian denominations and minority (non-Christian) religious traditions. The diversity of the religious beliefs represented in the initiative is illustrated by the project’s faculty and staff. The author himself is a member of a Unitarian Universalist fellowship. Most Unitarian Universalists today do not regard themselves as Christian, although the historic roots of the denomination are in Christianity. Drawing from multiple sources (including but by no means limited to Judeo-Christian texts), the UU faith is an excellent illustration of the broad spiritual foundation of respect for human rights. In fact, UUs’ first principle is “the inherent worth and dignity of every person” (Unitarian Universalist Association, 2009).
Among the other religious traditions represented by faculty and staff in Strong Communities were agnostic, independent evangelical, Baptist (both Missionary Baptist and Southern Baptist), Catholic, Jewish, Presbyterian, Russian Orthodox, and United Methodist. Other traditions represented among the participating congregations included African Methodist Episcopal, Bahai, Church of Christ, Episcopal, Full Gospel, Lutheran, Pentecostal, and Wesleyan.
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Melton, G.B. (2010). “To Such as These, the Kingdom of Heaven Belongs”: Religious Faith as a Foundation for Children’s Rights. In: Garbarino, J., Sigman, G. (eds) A Child's Right to a Healthy Environment. The Loyola University Symposium on the Human Rights of Children, vol 1. Springer, New York, NY. https://doi.org/10.1007/978-1-4419-6791-6_1
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