Note: This article was from a piece written by Laura Maddock which appeared in a publication called 'Magnolia' at Moore College. I believe it originally came from an essay written by Laura.
The secular, Australian, and internationally respected philosopher Peter Singer suggests that personhood is determined by the existence of rationality, autonomy and self-consciousness (Singer, 1995). If a human does not have these characteristics then Singer declares they are not fit to be called 'human' and hence our treatment of them becomes morally less significant. For example, a person with an intellectual disability or similar may become more a 'something' rather than a 'someone'.
In opposition to Singer's view is Christian philosopher Robert Spaemann. He argues that 'our biological membership of the human race' is the only thing that determines if we are persons, if we are humans or not (Spaemann 2006, 247). Spaemann's view is that we - as fellow human persons - do not determine if a human is a something or a someone, as in the case of Singer. He says, 'we never consciously 'make' persons; rather we recognize persons' (2006, 181-2, 241). This idea of recognition expresses a posture of reception to all other human beings as persons, be they intellectually disabled, male, female, adult, child, local, foreign, black, white, healthy or sick.
Theologically, human personhood is derived not from human achievement but the personal living God - three persons, one God - Father, Son and Holy Spirit. Three holy persons who live in perfect, eternal, loving and unified relationship with one another. From God's love flows the grace of creation, the grace of reconciliation and grace of completion. From God's love flows His grace in creation to beings he creates in his own image (Gen 1.26-27). God relates to humans, calling us in to loving relationships with Him and with our fellow image bearers - one another. Being human is a gift. We receive the personhood that he honors us with, we don't decide to be persons (I know I didn't!). We reflect God's image in mutual love relationships with one another.
Theologian John Calvin maintains this concept of being imago Dei in the objective sense. Summarized as 'God's gracious beholding of man as a child', or being known by God, which incorporates our belonging to God, our being deeply loved and valued by God, chosen by God to be his child. Spaemann's understanding of recognition enables us to see that our knowing each other and ourselves as persons falls under the umbrella of God first knowing us as persons. For God remains the creator and determiner thus of persons, we receive this as a gift and respond with thankfulness and praise.
The one most truly known by God was ultimately excluded, alienated and scorned by humans who did not recognize him as God the Son, 'manifested in flesh' (1 Tim 3.16). In Jesus' love for humanity demonstrated most clearly in his sin-bearing death on the Cross and glorious resurrection from the dead, Jesus not only affirms the good in creation, but he demonstrates and teaches us the right way to respond to those we recognize as fellow image bearers. As we know Jesus' love to us and to those chosen to be in Him, we are enfolded in how our love is to be towards one another.
Singer, P. 1995. Rethinking Life & Death: The Collapse of Our Traditional Ethic. Oxford: Oxford University Press.
Spaemann, R. 2006. Persons: The Difference Between 'Someone' and 'Something'. Trans. Oliver O'Donovan. Oxford: Oxford University Press.
The secular, Australian, and internationally respected philosopher Peter Singer suggests that personhood is determined by the existence of rationality, autonomy and self-consciousness (Singer, 1995). If a human does not have these characteristics then Singer declares they are not fit to be called 'human' and hence our treatment of them becomes morally less significant. For example, a person with an intellectual disability or similar may become more a 'something' rather than a 'someone'.
In opposition to Singer's view is Christian philosopher Robert Spaemann. He argues that 'our biological membership of the human race' is the only thing that determines if we are persons, if we are humans or not (Spaemann 2006, 247). Spaemann's view is that we - as fellow human persons - do not determine if a human is a something or a someone, as in the case of Singer. He says, 'we never consciously 'make' persons; rather we recognize persons' (2006, 181-2, 241). This idea of recognition expresses a posture of reception to all other human beings as persons, be they intellectually disabled, male, female, adult, child, local, foreign, black, white, healthy or sick.
Theologically, human personhood is derived not from human achievement but the personal living God - three persons, one God - Father, Son and Holy Spirit. Three holy persons who live in perfect, eternal, loving and unified relationship with one another. From God's love flows the grace of creation, the grace of reconciliation and grace of completion. From God's love flows His grace in creation to beings he creates in his own image (Gen 1.26-27). God relates to humans, calling us in to loving relationships with Him and with our fellow image bearers - one another. Being human is a gift. We receive the personhood that he honors us with, we don't decide to be persons (I know I didn't!). We reflect God's image in mutual love relationships with one another.
Theologian John Calvin maintains this concept of being imago Dei in the objective sense. Summarized as 'God's gracious beholding of man as a child', or being known by God, which incorporates our belonging to God, our being deeply loved and valued by God, chosen by God to be his child. Spaemann's understanding of recognition enables us to see that our knowing each other and ourselves as persons falls under the umbrella of God first knowing us as persons. For God remains the creator and determiner thus of persons, we receive this as a gift and respond with thankfulness and praise.
The one most truly known by God was ultimately excluded, alienated and scorned by humans who did not recognize him as God the Son, 'manifested in flesh' (1 Tim 3.16). In Jesus' love for humanity demonstrated most clearly in his sin-bearing death on the Cross and glorious resurrection from the dead, Jesus not only affirms the good in creation, but he demonstrates and teaches us the right way to respond to those we recognize as fellow image bearers. As we know Jesus' love to us and to those chosen to be in Him, we are enfolded in how our love is to be towards one another.
Singer, P. 1995. Rethinking Life & Death: The Collapse of Our Traditional Ethic. Oxford: Oxford University Press.
Spaemann, R. 2006. Persons: The Difference Between 'Someone' and 'Something'. Trans. Oliver O'Donovan. Oxford: Oxford University Press.
