In this interview with Relevant magazine the journalist Peter Hitchens, a Christian, was asked what he says to people who would say–as a good many people do these days–“Who are you to tell me that your morality is more right than mine?” To which Hitchens responded:

I would say the source of morality is not me. I’m merely informing you of another authority that seems to have a good deal more force than I could ever command. But in the end, of course, the illusion of self-authority—which has been one of the major developments of the past 100 years—has persuaded people that they need no such thing. And not only that they don’t need the concept of the deity, but that they actively want there not to be such a thing, which is one of the reasons the new atheism is such a passionate, intolerant and in many cases, rather unpleasant phenomenon. The people who have adopted it actively want there not to be a god. They know that if there is a god then that god must be a source of authority. If a purposeful creator made the universe in which we live, it would be idle to imagine that you could ignore that creator’s desires as to how you should live.

Mr. Hitchens is quite right. For some time now one of the most powerful currents of thought in the West is the belief that morality is subjective, that ethical norms are human inventions, and that it’s up to each individual to determine which standards we’ll live by.

But as C.S. Lewis put it in Mere Christianity, while some of what we learn is mere convention (like whether we drive on the left or right side of the road), much of what we learn is (like mathematics) based on real truths. “If no set of moral ideas were truer or better than any other, there would be no sense in preferring civilized morality to savage morality,” Lewis wrote, “or Christian morality to Nazi morality.”

Over the years I’ve asked acquaintances of mine (including Peter’s late brother, Christopher) the grounds on which a person who doesn’t believe in God makes the case for inherent human dignity. How does one make the case against injustice if you begin with two propositions: the universe was created by chance and it will end in nothing? How do you derive a belief in a moral law that is binding on you and others apart from theism? How do you get from the “is” to the “ought”? And just what is the response to someone who says, “Your belief is fine for you but it’s irrelevant to me. God is dead and I choose to follow my own path. It happens to include gulags and gas chambers. You may not agree, but there is no philosophical or moral ground on which you can base your claim.”

It’s never been clear to me, then, on what basis we can argue that people can have intrinsic or attributive worth if we deny God and His transcendent truth.

To his credit, this question troubled even Friedrich Nietzsche (though it doesn’t seem to much trouble the so-called New Atheists). Jennifer Ratner-Rosenhagen, author ofAmerican Nietzsche: A History of an Icon and His Ideas, has written, “From time to time, Nietzsche put down his hammer as he tried to imagine a world after moral absolutes. Even he wondered what would happen once every article of faith had been shed and every claim to universal truth exposed as a human construct.”

One final observation on all this: The reason Real Morality exists isn’t based on divine censoriousness, arbitrary and capricious, whose intention is to stamp out pleasure wherever it is found. It’s to create moral norms that are based on the design of human nature. The purpose is to advance human flourishing–for us as individuals to lead more fulfilled lives and to repair the brokenness that exists in all of our lives. In the debate about moral truth this fact is too often overlooked.

It probably doesn’t help that over the years some of those who have been vocal advocates for Real Morality are less winsome than they are “wound tight with anger,” in the words of the author Philip Yancey. Nonetheless the moral law within us, like the starry sky above us, exists; and its Author, who created us, cannot be wished out of existence by any of us.

Peter Wehner is a senior fellow at the Ethics and Public Policy Center.