Posts tagged with: good samaritan

Blog author: John MacDhubhain
Thursday, July 26, 2012
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Last night, I went to see the newest “Batman” movie with my fellow Acton interns. I thought it was a great movie, and I recommend seeing it and reading Jordan Ballor’s review of it. I also want to echo some of the themes that Jordan discussed in his piece.

After the movie was done, it turned out that the people who had parked behind me were in need of a jump for their car. I didn’t know these people, but I did see that they needed help. And so I did something that people obsessed with government or with markets should think is impossible: I gave them a jump. No one forced me to do it. No one paid me to do it. I just did it, because it was the right thing to do.

The episode sort of represented many of the things that have been annoying me recently about my fellow libertarians (there may also be some guilty conservatives). I think they put far too much emphasis on having a market based solution to nearly every social problem. Yet giving someone a jump seems to defy traditional money-chasing impulses. There simply are things which we do not rely on a market to provide. (more…)

During a conference I attended last year, I got into some conversation with young libertarians about the nature of moral duties. In at least two instances, I asserted that positive moral duties exist.

In these conversations, initially I was accused of not being a libertarian because I affirmed positive rights. This accusation was apparently meant to give me pause, but I simply shrugged, “So be it. If being a libertarian means denying positive moral duties, then I’m not a libertarian!” I then pointed out that I never said that government must be the agent of respecting or meeting those duties, to which the accusatory tone of my dialog partners subsided.

I gave the biblical example of the case of the Good Samaritan, who recognized the love imperative to stop and assist a victim of violent crime. I think it is an established element of Christian theological ethics that both negative and positive rights exist as a basic reality. That’s why we can commit both sins of commission and sins of omission, and the Book of Common Prayer includes confession to God that “we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone.”

This, for instance, is in part why the Westminster Larger Catechism, in its exposition of the Decalogue, describes both the positive and negative elements that are obliged in each commandment. So in the case of the commandment against murder, the Catechism outlines both “duties required” and “sins forbidden,” the former of which include “comforting and succoring the distressed, and protecting and defending the innocent,” and the latter of which include avoiding anything that “tends to the destruction of the life of any” (Q&A 134-136).

Dietrich Bonhoeffer wrote in his classic text, Life Together, that

The other person is a burden to the Christian, in fact for the Christian most of all. The other person never becomes a burden at all for the pagans. They simply stay clear of every burden the other person may create for them. However, Christians must bear the burden of one another. They must suffer and endure one another. Only as a burden is the other really a brother or sister and not just an object to be controlled. The burden of human beings was even for God so heavy that God had to go to the cross suffering under it.

The confusion of these young libertarian thinkers on the distinction between positive and negative rights as well as the knee-jerk assumption that positive rights entail government action speaks to the important difference between libertarianism as a political philosophy and libertarianism as a full-blown world-and-life view. The former is certainly not without its problematic elements, but is far superior to a Weltanschauung that cannot account for positive moral responsibilities to family, friend, and neighbor.

By the way, I don’t mean to equate the errors of a few representatives with the entire variegated classical liberal tradition. Arnold Kling’s articulation of a “civil societarian” perspective seems pretty well immune to the criticisms noted above.

As I noted above, the parable of the Good Samaritan illustrates the claims upon my time and abilities that are made by other people. Bonhoeffer writes,

We must allow ourselves to be interrupted by God, who will thwart our plans and frustrate our ways time and again, even daily, by sending people across our path with their demands and requests. We can, then, pass them by, preoccupied with our more important daily tasks, just as the priest–perhaps reading the Bible–pass by the man who had fallen among robbers.

Ironically, Bonhoeffer rightly observed that religious professionals face a particular danger in not respecting the concrete claims of individual moral responsibility.

It is a strange fact that, of all people, Christians and theologians often consider their work so important and urgent that they do not want to let anything interrupt it. They think they are doing God a favor, but actually they are despising God’s “crooked yet straight path” (Gottfried Arnold).

I explore the truth of this observation in my own experience in a previous Acton Commentary, “The Good Samaritan: Model of Effective Compassion.”