Abstract
In this chapter, Yuen first employs the relevant themes of Catholic social teachings (CST), particularly the notion of justice and human dignity in addressing the migration issue, particularly the situation of women migrants. Then, she discusses the ethical approaches of CST, namely, the natural law approach and the biblical approach, that aim at addressing different audiences, Catholics and non-Catholics. In delineating the development of the Catholic human rights discourse and its relationship to the natural law approach, Yuen emphasizes that this approach aims at conducting dialogue and cooperation with people of other religions and humanists on various social issues, including concerning the migrants. At the end of the chapter, she examines the limitations of the rights language.
When the alien resides with you in your land, you shall not oppress the alien. The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God.
—Leviticus 19:33–34, 24:22
Migrants and refugees are not pawns on the chessboard of humanity. They are children, women, and men who leave or are forced to leave their homes for various reasons, who share a legitimate desire for knowing and having, but above all for being more.
—Pope Francis Message for the 2014 World Day of Migrants and Refugees, September 24, 2013
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Notes
- 1.
Amy G. Oden, ed., And You Welcomed Me: A Sourcebook on Hospitality in Early Christianity (Nashville: Abingdon Press, 2001), 13.
- 2.
Gaudium et Spes, no. 44.
- 3.
Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church (Vatican: Libreria Editrice Vaticana, 2004), nos. 16–19.
- 4.
Paul Wadell, Happiness and the Christian Moral life, 2nd ed. (Plymouth: Rowman & Littlefield, 2012), 230–232.
- 5.
Jean Porter, The Recovery of Virtue: The Relevance of Aquinas for Christian Ethics (Louisville: Westminster/John Knox Press, 1990), 127.
- 6.
Synod of Bishops, Justice in the World, 1971, http://www.shc.edu/theolibrary/resources/synodjw.htm (accessed December 12, 2013), no. 6. In this statement, there is an emphasis on the mission of the Church being concerned not simply with personal conversion but with the social transformation of the world. The bishops in the synod asserted a right to integral development and called for action in actualizing justice. For analysis of this document, please refer to Kenneth R. Himes, “Commentary on Justitia in mundo (Justice in the World),” in Modern Catholic Social Teaching: Commentaries & Interpretations, ed. Kenneth R. Himes (Washington, DC: Georgetown University Press, 2004), 333–362.
- 7.
Daniel Groody, Globalization, Spirituality, and Justice (Maryknoll, NY: Orbis Books, 2007), 96.
- 8.
As stated in the bishops’ synod document Justice in the World, “Many Christians are drawn to give authentic witness on behalf of justice by various modes of action for justice, action inspired by love in accordance with the grace which they have received from God. For some of them, this action finds its place in the sphere of social and political conflicts in which Christians bear witness to the Gospel by pointing out that in history there are sources of progress other than conflict, namely love and right. This priority of love in history draws other Christians to prefer the way of non-violent action and work in the area of public opinion.” Synod of Bishops, Justice in the World, no. 39.
- 9.
John A. Coleman, “Making the Connections: Globalization and Catholic Social Thought,” in Globalization and Catholic Social Thought: Present Crisis, Future Hope, ed. John A. Coleman and William F. Ryan (Maryknoll, NY: Orbis Books, 2005), 16–18; Daniel G. Groody, Globalization, Spirituality, and Justice, 101.
- 10.
John Paul II, Laborem Exercens, no. 6.
- 11.
Benedict XVI, Caritas in Veritate, no. 25.
- 12.
John XXIII, Pacem in Terris, no. 15.
- 13.
Donal Dorr, Option for the Poor: A Hundred Years of Vatican Social Teaching (Dublin: Gill and Macmillan, 1992), 352–377; Donal Dorr, “Option for the Poor Re-visited,” in Catholic Social Thought: Twilight or Renaissance? ed. Boswell, J.S., F.P. McHugh and Johanne Verstraeten (Leuven: Leuven University Press, 2000), 249–262. Additionally, American Catholic ethicist David Hollenbach highlights the concept of common good in the tradition of Catholic social teaching. See David Hollenbach, The Common Good and Christian Ethics (Cambridge: Cambridge University Press, 2002).
- 14.
J. Milburn Thompson, Introducing Catholic Social Thought (Maryknoll, NY: Orbis Books, 2010), 63.
- 15.
For more details about the development of the UDHR and history of human rights after 1945, please refer to Mary Ann Glendon, A World Made New: Eleanor Roosevelt and Universal Declaration of Human Rights (New York: Random House, 2002); Michael Freeman, Human Rights: An Interdisciplinary Approach, 2nd ed. (Cambridge: Polity Press, 2011), 37–60. For a general history of human rights, please refer to Micheline R. Ishay, The History of Human Rights (Berkeley: University of California Press, 2008).
- 16.
There are different conceptions of human rights with regard to the nature of rights, the justification of rights, the content and scope of rights, who are the rights holders, by what forms of action human rights can be promoted, and the universal status of rights, and so on. There are many works on the discussion of human rights theory and practice from philosophical, political, and social science perspectives. Some of them are David Boersema, Philosophy of Human Rights: Theory and Practice (Boulder, CO: Westview Press, 2011); Charles R. Beitz, The Idea of Human Rights (Oxford: Oxford University Press, 2009); Clark Butler, Human Rights Ethics: A Rational Approach (West Lafayette, IN: Purdue University Press, 2008); Thomas Pogge, “How Should Human Rights be Conceived?” in World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms (Cambridge: Polity Press, 2008), 58–76.
- 17.
There are debates among different religious and cultural traditions about whether human rights discourse is the only ethical discourse that is useful for improving the living condition of people, about whether human rights values are compatible with the teachings of various ethical systems, or whether human rights are another Western imposition on the developing countries. For perspectives of various traditions, please refer to Elizabeth M. Bucar and Barbra Bernett, eds. Does Human Rights Need God? (Grand Rapids, MI: William B. Eerdmans, 2005); Joseph Runzo et al., Human Rights and Responsibilities in the World Religions (Oxford: One World, 2003); Joanne R. Bauer and Daniel A. Bell, eds., The East Asian Challenge for Human Rights (Cambridge: Cambridge University Press, 1999); Chandra Muzaffar and Just World Trust, Human Wrongs: Reflections on Western Global Dominance and Its Impact upon Human Rights (Mudra, India: The Other India Press, 1996).
- 18.
Thomas Pogge, “The International Significance of Human Rights,” The Journal of Ethics 4 (2000): 45–69.
- 19.
David Fergusson, Community, Liberalism and Christian Ethics (Cambridge: Cambridge University Press, 1998), 168.
- 20.
Julie Clague, “A Dubious Idiom and Rhetoric: How Problematic Is the Language of Human Rights in Catholic Social Thought?” in Catholic Social Thought: Twilight or Renaissance? eds. J.S. Bowell, F.P. McHugh, and H. Verstraeten (Leuven: Leuven University Press, 2000), 140.
- 21.
Jeffrey Stout, Ethics after Babel: The Language of Morals and Their Discontents (Cambridge: James Clarke & Co., 1988), 225–256.
- 22.
David Hollenbach, Justice, Rights and Human World: American Catholic in a Pluralistic Peace (New York: Crossroads, 1998), 88.
- 23.
Before its reappearance in the twentieth century, rights language was not foreign to the Catholic Church, especially during the late medieval period and in the early modern Catholic ethical and political thought. It was only during the period of the Enlightenment and French Revolution that rights language was not used and was totally rejected by Pope Pius IX in the Syllabus of Errors (1864). However, Vatican II document Dignitatis Humanae affirmed religious freedom; various popes also employed human rights concepts in papal social encyclicals, such as in John XXIII’s social encyclical Pacem in Terris and in the various speeches of John Paul II. For the details of the early development of rights language in Catholic thought, please see Drew Christiansen, “Commentary on Pacem in Terris (Peace on Earth),” in Kenneth R. Himes, ed., Modern Catholic Social Teaching: Commentaries & Interpretations, 234.
- 24.
“Hong Kong police investigate claims that Indonesian maid was tortured,” The Guardian, 23 January, 2014; “Hong Kong police charge woman with assaulting Indonesian maid,” The Guardian, January 23, 2014; “Erwiana Sullistyaningsih,” South China Morning Post, http://m.scmp.com/topics/erwiana-sylistyaningsih (accessed June 16, 2017).
- 25.
Michael P. Hornsby-Smith, An Introduction to Catholic Social Thought (Cambridge: Cambridge University Press, 2006), 85.
- 26.
Hornsby-Smith, An Introduction to Catholic Social Thought, 88.
- 27.
Stephen J. Pope, “Natural Law in Catholic Social Teachings,” in Modern Catholic Social Teaching: Commentaries and Interpretations, ed. Kenneth R. Himes, 43–44; Cristina L.H. Traina, Feminist Ethics and Natural Law: The End of Anathemas (Washington DC: Georgetown University Press, 1999), 60–61. Also see Thomas Aquinas, Summa Theologiae, I–II, 94, 2.
- 28.
See Pope, “Natural Law in Catholic Social Teachings,” 50–53. For the original text of the social encyclicals, please refer to the Vatican website, under “The Holy Father,” http://www.vatican.va/holy_father/ (accessed October 20, 2013).
- 29.
See Pope, “Natural Law in Catholic Social Teachings,” 53–55.
- 30.
See Pope John Paul II, Encyclical Letter Veritatis Splendor, 1993, no. 72; Sollicitudo rei Socialis, no. 41; Centesimus Annus, no. 43. Also see Pope, “Natural Law in Catholic Social Teachings,” 58–59.
- 31.
Edmund Ryden, “Human Rights, Theology, and Natural Law,” Monthly Review of Philosophy and Culture 460 (2012): 39.
- 32.
Pontifical Council for Justice and Peace, Compendium of the Social Teaching of the Church (Vatican: Libreria Editrice Vaticana, 2004), no. 140.
- 33.
Ryden, “Human Rights, Theology, and Natural Law,” 39.
- 34.
Mary Elsbernd, “What Ever Happened to Octogesima Adveniens?” Theological Studies 56 (1995): 43; Richard Gaillardetz, “The Ecclesiological Foundations of Modern Catholic Social Teaching,” in Modern Catholic Social Teaching: Commentaries and Interpretations Kenneth R. Himes, ed., 76; Charles Curran, Catholic Social Teaching 1891–Present: A Historical, Theological and Ethical Analysis (Washington, DC: Georgetown University Press, 2002), 54–65.
- 35.
Charles Curran, Catholic Social Teaching—Present: A Historical, Theological and Ethical Analysis (Washington, D.C.: Georgetown University Press, 2002), 62–63. See also Stephan Bevans, Models of Contextual Theology: Faith and Cultures (Maryknoll, NY: Orbis Books, 2002), 42–46.
- 36.
Curran, Catholic Social Teaching—Present, 107, 116–117.
- 37.
Curran, Catholic Social Teaching—Present, 62, 65–66.
- 38.
Curran, Social Teaching 1891—Present, 62.
- 39.
Hornsby-Smith, An Introduction to Catholic Social Thought, 104.
- 40.
There are some variations of the guiding principles among theologians and ethicists, but these themes are most commonly quoted in official teachings of local churches and works of theologians and ethicists.
- 41.
Christiansen, “Commentary on Pacem in Terris (Peace on Earth),” 233–236. Also see Charles Curran, Directions in Catholic Social Ethics (Notre Dame, IN: University of Notre Dame Press, 1985), 5–42.
- 42.
For further details of this period of history, please refer to Brian Tierney, The Idea of Natural Rights: Studies on Natural Rights, Natural Law, and Church Law (Atlanta, GA: Scholars Press, 1997). Also see Christiansen, “Commentary on Pacem in Terris (Peace on Earth),” 234.
- 43.
Thomas D. Williams, Who of is My Neighbor? Personalism and the Foundations of Human Rights (Washington DC: Catholic University of America Press, 2005), 33.
- 44.
The document concluded with a refusal to reach agreement with progress, liberalism, and modern civilization. After that, there seemed to be no space for discussing of human rights in the Roman Catholic Church. Christiansen, “Commentary on Pacem in Terris,” 235.
- 45.
Ibid.
- 46.
Charles Curran, The Catholic Moral Tradition Today: A Synthesis (Washington DC: Georgetown University Press, 1999), 104.
- 47.
See Curran, The Catholic Moral Tradition Today, 103–105.
- 48.
Leo XIII, Libertas, nos. 19–37; Humanum genus, no. 26, in the Vatican website: http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_20061888_libertas_en.html; http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_lxiii_enc_18840420_humanum-genus_en.html (accessed December 12, 2013).
- 49.
In the Vatican II document Dignitatis Humanae (the Declaration on Religious Freedom), the Roman Catholic Church accepted the concept of religious liberty officially in 1965. The Declaration carefully balances the concerns for the obligation of conscience to be guided by truth, which is proclaimed by the Catholic Church, and the social obligation of society not to coerce the individual in matters of religion. The Church became a defender of religious liberty, which was in stark contrast with the nineteenth-century papacy that stood as the most determined opponent of religious liberty. The right of religious freedom is grounded in the dignity of the person and the right is thoroughly social, belonging both to individuals and to religious communities. The states have responsibility to protect people and groups in society in the name of public order and public peace. For details of the discussion of this Declaration, please refer to Jeffrey Gros, “Declaration on Religious Freedom Dignitatis Humanae,” in Stephen Bevans & Jeffrey Gros, Evangelization and Religious Freedom (New York: Paulist Press, 2009), 163–175.
- 50.
In the 1891 encyclical, when Leo discussed the rights and duties of capital and labor, he increased his affirmation of the rights and freedom of people. See Rerum Novarum, nos. 6–12, in the Vatican website: http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum_en.html (December 12, 2013). In the 1971 exhortation Octogesima Adveniens, Pope Paul VI stated that the aspiration to equality and the aspiration to participation are two forms of human persons’ dignity and freedom that grew stronger when people were better informed and educated. See Pope Paul VI, Apostolic Letter Octogesima Adveniens, no. 22, in the Vatican website: http://www.vatican.va/holy_father/paul_vi/apost_letters/documents/hf_p-vi_apl_19710514_octogesimaadveniens_en.html (December 12, 2013).
- 51.
John Paul II, Encyclical Letter Redemptor Hominis, 1979, no. 17. See the Vatican website, http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis_en.html (accessed November 2, 2013).
- 52.
John Paul II, “Address to the Fiftieth General Assembly of the United Nations Organizations,” October 5, 1995, no. 2. See the Vatican website, http://www.vatican.va/holy_father/john_paul_ii/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno_en.html (December 12, 2013).
- 53.
John Paul II, “Address to the Fiftieth General Assembly of the United Nations Organizations,” no. 3.
- 54.
Russell Hittinger, “Persons and Rights,” First Things: A Monthly Journal of Religion and Public Life 158 (Dec. 2005): 50ff. Religion and Social Science Web. (Accessed October 26, 2013).
- 55.
Charles R. Beitz, The Idea of Human Rights (Oxford: Oxford University Press, 2009), 10–11.
- 56.
Seyla Benhabib, “Reason-Giving and Rights-Bearing: Constructing the Subject of Rights.” Constellations 20, no. 1 (2013): 38.
- 57.
Benhabib, “Reason-Giving and Rights-Bearing,” 38, 41.
- 58.
See Ernest Fortin, Human Rights, Virtue, and the Common Good: Untimely Meditation on Religion and Politics (Lanham, MD: Rowman & Littlefield, 1996), 211, 304; Alasdair MacIntyre, “Community, Law, and the Idiom and Rhetoric of Rights,” Listening 26 (1991): 96–110. Also see David Hollenbach, “A Communitarian Reconstruction of Human Rights: Contributions from Catholic Tradition,” in Modern Catholic Social Teaching: Commentaries & Interpretations, 129–130; Clague, “A Dubious Idiom and Rhetoric: How Problematic is the Language of Human Rights in Catholic Social Thought?” In Catholic Social Thought: Twilight or Renaissance? Edited by J.S. Bowell, F.P. McHugh, and Johanne Verstraeten. (Leuven: Leuven University Press, 2000), 126–130.
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Yuen, M.MY. (2020). Justice and Human Dignity in Catholic Social Teaching. In: Solidarity and Reciprocity with Migrants in Asia. Religion and Global Migrations. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-33365-2_3
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