“The inherent value of human dignity and human rights is not a political concession, but a recognition of divine dignity”, Asian religious leaders affirm

Jakarta, Indonesia: At the Inter-religious Conference on Freedom of Religion and Rights of Religious Minorities in Asia, organised by the Christian Conference of Asia in collaboration with the Communion of Churches in Indonesia, scholars and clerics affirmed that human dignity and human rights are not political concessions but reflections of divine dignity.

Five panellists representing Christianity, Islam, Hinduism, Buddhism, and Sikhism affirmed in a panel on “Upholding the Values of Human Dignity and Human Rights” that building peaceful and inclusive societies through multi-faith collaboration, cross-cultural literacy, and humanitarian partnerships is indispensable in Asia today for protecting human rights and religious freedom.

The panellists affirmed the inherent worth of every human being as a foundational teaching of major religions and many indigenous traditions, where dignity is often seen as rooted in the divine image within humanity. They underscored that respect for this dignity lies at the heart of religious life, noting that many faiths affirm humans are created in the “image of God,” which bestows inherent worth and unique value on every person.

Rev. Jacklevyn F. Manuputty, an Indonesian theologian and the General Chairperson of the Communion of Churches in Indonesia, articulated a Christian theological response grounded in the concept of Imago Dei. Referring to Genesis 1:27, Rev. Manuputty underscored the Christian theological affirmation, shared by all Abrahamic religions, that every human being is created in the image of God. He stressed that this principle forbids discrimination and violence against any community and demands protection of the weak, especially vulnerable minorities.

Expanding the framework, he linked Imago Dei with Missio Dei, arguing that if all humans bear the divine image, then God’s mission is reconciliation, renewal, and restoration of creation. This interfaith ethic, he suggested, calls for moving beyond anthropocentrism to cosmocentrism, and beyond mere tolerance to genuine solidarity.

“Imago Dei calls us to transcend religious tribalism towards a cosmic ethic that honours life,” Rev. Manuputty said. “Asia must not remain a continent full of wounds, but become a shared home rooted in dignity, freedom, and universal love.” He urged interfaith action to reconstruct narratives of human dignity, promote state neutrality, and build solidarity through education, policy advocacy, and humanitarian collaboration.

“No one should be treated as inferior because of their beliefs. The rights of religious minorities are not political concessions, but a recognition of divine dignity. Violence against any faith community is a form of blasphemy against the Creator,” Rev. Manuputty concluded.

Swami Gururethnam Jnana Thapaswi, a disciple of Navjyothisree Karunakara Guru, began his presentation by highlighting the Santhigiri Ashram’s work in promoting human dignity and universal spirituality. He emphasised that human dignity is a universal birthright, already present in every person like a hidden fragrance, and that society’s role is not to create dignity but to recognise and value it. “Too often, we fail to see and recognise this value; we see caste before character, and we see religion before humanity. When such things happen, dignity is denied,” he noted, urging participants to imagine a world where everyone carried this awareness.

Swami Gururethnam cautioned against the misuse of religion for political ends or by leaders, which can deny freedom and rights. He stressed that freedom of religion is a shared responsibility: each person is free to follow their path, and equally must defend the rights of others to follow theirs. He argued that true interfaith dialogue goes beyond mere tolerance, which implies hierarchy, and embraces respect, which honours each path equally.

He stated that human dignity is the true temple, and human rights the true worship. By recognising the divine in every person and protecting the vulnerable through cross-faith cooperation, society fulfils the highest purpose of religious teachings. Swami Gururethnam urged that dialogue should extend beyond conferences to schools, neighbourhoods, and workplaces, and reminded participants, “History will not remember us for how loudly we spoke of tolerance, but for how deeply we lived with it.”

Prof. Musdah Mulia, a leading Indonesian women’s rights activist and professor at the School of Graduate Studies, Syarif Hidayatullah State Islamic University, Jakarta, presented Islamic perspectives on human dignity, grounded in theology and religious teaching. Drawing on the Qur’anic vision of khalīfah fil-ardh (vicegerents on earth), she emphasised that human beings are endowed with inherent worth and entrusted with the mission of justice and transformation.

She highlighted the objectives of Islamic law, maqāṣid al-sharī‘ah, which safeguard rights to life, religion, opinion, health, and property. Criticising rigid patriarchal interpretations and the politicisation of religion that distort Islam’s liberative message, she instead called for reformist readings of jurisprudence, inclusive policies, and humanist education capable of empowering women, protecting the vulnerable, and nurturing plural societies.

Prof. Mulia affirmed that interfaith dialogue is indispensable, and that human dignity transcends religious boundaries. She urged cooperation across traditions as a means to dismantle stereotypes and negativity, and as a strategic path to interfaith solidarity and inclusive societies.

Venerable Napan Thawornbanjob, a prominent Thai Buddhist monk renowned for his commitment to peace, interfaith dialogue, and social development, outlined Buddhist perspectives on human dignity and human rights. He emphasised that these principles are grounded in the Buddhist values of tolerance, compassion, and non-violence.

According to Venerable Napan, the qualities central to the concept of human rights are human dignity, equality, and freedom, all of which are compatible with and embraced by the Buddha’s teachings.

Speaking from the Sikh perspective, Rachpal Singhsrisethi, a fourth-generation Sikh scholar living in Thailand and president of the Chiang Mai Interreligious Association, highlighted the foundational principles laid down by Guru Nanak in the 15th century: One God, One Humanity, and Equality beyond caste, race, or religion.

He illustrated Sikh ethical principles on human dignity and human rights through practices such as Langar (the community kitchen), which enacts radical equality by feeding all without distinction, and the historic defence of religious freedom by Guru Tegh Bahadur, who sacrificed his life to protect the right to practice faith.

Mr Singhsrisethi linked these principles to contemporary practice, citing seva (selfless service) during crises. He emphasised that dignity is not abstract but embodied in justice, fairness, feeding the hungry, defending the oppressed, and ensuring no one is turned away. Dignity is a spiritual duty, not only a legal claim, and denying another’s freedom of worship is denying one’s own dignity—a principle that should guide all religions.

Rev. John Gilmore, President of the National Council of Churches in Australia, chaired the session.