A.A.J. DeVille.
If God had granted such a right, one would expect it to show up in, say, Scripture or in the broader Christian tradition. But in fact the entire language of rights is a modern novelty. None of the biblical writers knew such rights, nor the Fathers of the Church, nor the late medieval and early modern philosophers and theologians. Knowing this history, the great Catholic moral philosopher Alasdair MacIntyre wrote, “there are no such rights, and belief in them is one with belief in witches and in unicorns.”
In the modern period, for theological rather than historical reasons, the Church was initially reluctant to embrace the language of rights because it was thought to marginalize God. After the Second World War, however, Catholics played a significant role in drafting the 1948 Universal Declaration of Human Rights.
Since then Catholics have embraced the language of rights even more fulsomely. But a review of magisterial statements since 1948 reveals no such thing as a right to bear arms, God-given or otherwise.
In his 1963 encyclical Pacem in Terris, Pope John XXIII denounces the abundance of arms: “We are deeply distressed to see the enormous stocks of armaments that have been, and continue to be, manufactured in the economically more developed countries.” What would the saintly pontiff say today of a country that, according to the Congressional Research Service, has more than 300 million firearms — more, per capita, than any other nation?
The Second Vatican Council’s decree Gaudium et Spes discusses human rights extensively, but makes no mention of gun ownership as a right. Likewise, Pope Paul VI spoke in defence of human rights before the UN in 1965 but neither there nor elsewhere did he ever once mention a so-called right to bear arms. In fact, in New York he said that “a person cannot love with offensive weapons in his hands.”
Similarly, when Pope John Paul II addressed the UN in 1979, he made nearly 60 references to human rights, but never once mentioned a so-called right to bear arms. In 1991 in Centesimus Annus he makes dozens of references to human rights, but his encyclical lacks even a hint of a right to bear arms. It is the same in the 2004 Compendium of the Social Doctrine of the Church.
Likewise, the writings of Popes Benedict XVI or Francis contain nothing close to a right to bear arms. In fact, Pope Francis has been vocal in denouncing guns and weapons manufacturing.
Why, then, do some Americans claim such God-given rights?
One commenter replies that ” I find it interesting that Deville is taking a sola scriptura approach to guns. That’s a Protestant view of things.”
He really doesn’t, he leans toward the multiple leaky buckets approach to logic, and he’s so unfamiliar with the Holy Writ that he doesn’t interact with even the most basic passages. Furthermore, as a Protestant I can honestly say that I couldn’t care less what any pope has to say about anything.
Calvin was clear on the “right” to restrain the willfulness of kings (Institutes, 4.20.31). We’ve already addressed the continental and English Calvinist underpinnings of the American war of independence. We’ve also seen that believers have an unmitigated right to self defense and defense of home and hearth. But also take note that I’ve been careful to couch this more in terms of commands, or God’s Holy ordinances, rather than rights.
Rights do have a rather Hobbesian or Lockean ring, as opposed to fallen mankind, redeemed by the blood of His only Son, expected by the Father to engage in creative and redemptive work in mimic of our Holy Father. So in that vein, I have said this before.
God has laid the expectations at the feet of heads of families that they protect, provide for and defend their families and protect and defend their countries. Little ones cannot do so, and rely solely on those who bore them. God no more loves the willing neglect of their safety than He loves child abuse. He no more appreciates the willingness to ignore the sanctity of our own lives than He approves of the abuse of our own bodies and souls. God hasn’t called us to save the society by sacrificing our children or ourselves to robbers, home invaders, rapists or murderers. Self defense – and defense of the little ones – goes well beyond a right. It is a duty based on the idea that man is made in God’s image. It is His expectation that we do the utmost to preserve and defend ourselves when in danger, for it is He who is sovereign and who gives life, and He doesn’t expect us to be dismissive or cavalier about its loss.
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If you believe that it is your Christian duty to allow your children to be harmed by evil-doers (and you actually allow it to happen) because you think Christ was a pacifist, you are no better than a child abuser or pedophile.
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God demands violence as a response to threats on our person because of the fact that man is created in God’s image and life is to be preserved. It is our solemn duty.
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I am afraid there have been too many centuries of bad teaching endured by the church, but it makes sense to keep trying. As I’ve explained before, the simplest and most compelling case for self defense lies in the decalogue. Thou shall not murder means thou shall protect life.
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If you’re willing to sacrifice the safety and health of your wife or children to the evils of abuse, kidnapping, sexual predation or death, God isn’t impressed with your fake morality. Capable of stopping it and choosing not to, you’re no better than a child molester, and I wouldn’t allow you even to be around my grandchildren.
Indeed, all gun control is wicked. The Bible does contain a few direct references to weapons control. There were many times throughout Israel’s history that it rebelled against God (in fact, it happened all the time). To mock His people back into submission to His Law, the Lord would often use wicked neighbors to punish Israel’s rebellion. Most notable were the Philistines and the Babylonians. 1 Samuel 13:19-22 relates the story: “Not a blacksmith could be found in the whole land of Israel, because the Philistines had said, “Otherwise the Hebrews will make swords or spears!” So all Israel went down to the Philistines to have their plowshares, mattocks, axes, and sickles sharpened…So on the day of battle not a soldier with Saul and Jonathan had a sword or spear in this hand; only Saul and his son Jonathan had them.” Nebuchadnezzar king of Babylon also removed all of the craftsmen from Israel during the Babylonian captivity (2 Kings 24:14). Both of these administrations were considered exceedingly wicked including their acts of weapons control.
John Calvin’s comments on this subject. We do not need to prove that when a good thing is commanded, the evil thing that conflicts with it is forbidden. There is no one who doesn’t concede this. That the opposite duties are enjoined when evil things are forbidden will also be willingly admitted in common judgment. Indeed, it is commonplace that when virtues are commended, their opposing vices are condemned. But we demand something more than what these phrases commonly signify. For by the virtue of contrary to the vice, men usually mean abstinence from that vice. We say that the virtue goes beyond this to contrary duties and deeds. Therefore in this commandment, “You shall not kill,” men’s common sense will see only that we must abstain from wronging anyone or desiring to do so. Besides this, it contains, I say, the requirement that we give our neighbor’s life all the help we can … the purpose of the commandment always discloses to us whatever it there enjoins or forbids us to do” (Institutes of the Christian Religion, Vol. 1, Book 2, Chapter viii, Part 9).
Our writer had to look no further than the Decalogue, but stopped somewhere short of there. Perhaps he needs more time in seminary. Or simply just to believe on Jesus Christ and see men, women and children as made in God’s image, worthy of protection. Perhaps his problem isn’t one of education, or lack thereof. Perhaps it’s an ethical and moral problem.