Address given
at the International Federation of Married Catholic Priests held July 28-Aug.
1, 1999 HUMAN RIGHTS AND RECONCILIATION
By PHILIPPE De La
CHAPELLE
HUMAN RIGHTS AND THE CATHOLIC CHURCH
TODAY
Human rights are the first of all of the rights that mankind has
universally secured through the ages. They are religious rights in the degree
that believers see in them the image of mankind that the Son of Man has sought
to reveal to us. We must look on mankind's history and Christ's revelation as
interconnected. To separate and oppose them would be a great mistake
In the recently published letter of the French bishops, it was
pointed out that "we have learned that, between God and man, there is never a
relationship of force but rather a relationship of freedom. We don't have to
choose between human rights and God's rights. We know by human and historical
experience that, whenever genuine human rights are scorned, the invocation of
God is hypocrisy."
MANKIND'S ACQUISITION OF RIGHTS
Human rights have revealed themselves through the slow progress of
civilization since mankind's origin some four million years ago. We know very
little about the different steps of humanization that succeeded one another
since the Australopithecus (to which "Lucy's" body belonged) some three million
years ago, to Homo Habilis, then to Homo Erectus, and to Homo Sapiens
today.
The only trace that we have from these prehistorical times is the
Paleolithic wall art which bears witness to the first manifestation of
consciousness of primitive man. Through this art, primitive hunters affirmed
their human perception of art over the events it depicted
It was through the discovery of writing around 3000 BC, that the
Sumerian civilization developed its conception of human rights. We know about
this through the archives of tablets that preserve their pictographs and
ideographs. The Sumerian prince, Ouroukagun, of the city of Lagash in
Mesopotamia, is the first legislator and he created a formula that is a model
of the rights of humankind: "To defend the rights of the widow and the orphan,
those who are especially vulnerable to oppression by the powerful." Later,
around 1800 BC, Hammurabi, the founder of the Babylonian Empire, formulated his
famous code to protect the weak.
In the Middle Egyptian Empire, thirteen centuries before Christ,
Pharaoh Amenophis IV, known also as Akenaton, announced one god who would rule
with justice and equity for everyone. He pointed out the right of foreigners to
enjoy fraternal hospitality, a right that every human being can claim. Less
than one hundred years later, Moses laid down in the decalogue the ten
commandments that are pillars of justice and wisdom.
In India, eight centuries before Christ, the Upanishads affirm the
universal respect that each man has the right to ask for himself. Then the
teaching of Buddha, in the sixth century before Christ, asked every man to seek
to suppress the suffering of fellow humans. The unifying King of Indian
Buddhism, Ashoka, in the third century before Christ, called for mutual
tolerance among his subjects in their daily behavior.
The teaching in the China of Confucius, in the fifth century
before Christ, just as with Socrates at the same period of time in the Greek
world, followed by his disciples, the Stoics during the Roman period in the
final years before the Christian era, solidified this position. Human beings
have a right to respect and to just treatment.
In recent times, UNESCO has undertaken an important work of
collecting the oral and written traditions, which confirm that everywhere in
the world -- in Africa as well as in the Pacific and the Americas - the same
human rights have been asserted in all civilizations of different ages and
despite broad cultural differences.
Jesus' teaching has been a revelation that the Creator-Father has
placed universal love in the heart of every person. He is a Father who is
continually working to strengthen their love, within all the limits and
contradictions of human beings who are free and responsible for their acts.
The Catholic Church, that is to say the universal church, has
sought through the ages to comprehend this message of the son of man. Its
efforts have often been clumsy but with a perseverance that deserves praise,
even though this does not excuse its infidelities to the gospel message.
Nevertheless Catholicism, enriched by the study of its theologians, has
captured the foundation itself of human rights, that is, "natural law."
THE NATURAL LAW: FOUNDATION OF HUMAN
RIGHTS
All thinking on human rights can be summarized in this way: "Human
beings from their birth share the same nature which can be fully realized only
within a human community." The Greek philosophers, Plato and especially
Aristotle, have had a beneficial influence on catholic thinkers. During the
Renaissance, they contributed to a better understanding of the divine meaning
of mankind.
Saint Paul, in the first century, had already affirmed that any
human being is our brother or sister. It is a pity that the apostle did not
more strongly demand the end of slavery. Slavery is a true crime against human
rights. It is a barbarian practice that continues for millions of people at the
end of the 20th century.
In the primitive Church through the 4th century, the gospel
message never lacked support for the natural rights revealed by ancient
wisdom.
THE CATHOLIC CHURCH SINCE CONSTANTINE
From the Church of the persecuted martyr during the first
centuries, the Church was transformed into a powerful society when it won
recognition from the Roman Emperor, Constantine. The Church became involved in
political power games and forgot its teaching on human rights. In time, its
political games perverted its message.
In the fourth century under the Emperor Theodosius, it directed
the persecution of Christians, the Arians. It also justified the massacre of
Christian monophysites under the Emperor Justinian in the 6th century.
Saint Augustin, the North African berber, reasserted the principle
of egalitarian justice in his "City of God" in the 4th century. But it was only
acting as a Christian city that was trying to escape from barbarian
invasions.
In the 8th century, the Church itself encouraged Charlemagne to
convert the Saxons by force of arms and to use barbarous means to stop the
infidels who were bringing a dark age. In the middle ages, Pope Innocent III
approved the persecution of the Cathari under the pretext of preserving the
purity of the Church's faith.
In the Middle Ages, the work of great theologians like St. Thomas
affirmed a doctrine of natural law. This teaching would be enriched during the
Renaissance by the contributions of Suarez, Vitoria, and Barthelemy de Las
Casas. Before Charles V, de las Casas defended the overriding dignity of the
Indians who were discovered through the explorations of Christopher Columbus.
Human dignity emerged as a secular concept and was freed from its clerical
origins.
Christian behavior during the 12th to the 16th centuries often
included shameful practices that ridiculed human rights. So, Saint Louis was
impassive as he assisted the persecution of Jews, and Isabel-the-Catholic
tortured Jews and drove those who refused to convert away from Spain.
In the 13th century, the Catholic Church established the tribunals
of the Inquisition which multiplied the atrocities attributed to religious
motives and made terror reign. The warrior expeditions of feudal times
multiplied the offenses done in the name of the faith, just as later occurred
with the vindictive invasions called the Crusades directed against the Muslim
world.
But everything was not worthy of condemnation. A voluntary
humanitarianism of the Church affirmed itself in these troubled periods, often
in response to wartime injustices.
In these times when armed bands were freely sacking villages, the
Church created the right of asylum in its sanctuaries - a right that has been
forgotten today in the case of immigrants who lack the proper credentials. In
that epoch, however, the citizens of the commercial centers elaborated these
rights as customs, inspired by Christian ideas, and their princes confirmed
them.
Human rights spread with repeated claims for their acceptance.
They won acceptance at all levels of society. The Norman barons imposed them on
King John the Landless of England, in a statement of rights in 1215, the "Magna
Carta." This document reaffirms the presumption of innocence and serves as the
fundamental text of Article 39 of the Universal Declaration of Human Rights,
adopted by the United Nations in 1948.
At the turn of the Renaissance, the Catholic Church missed the
chance to renew itself in response to reformers Eke Luther who openly deplored
the depraved and greedy practices of a number of Church leaders. The counter
Reformation that tried to stop Protestant expansion froze Catholic doctrinal
teaching for many years. Even today despite its futility, the Catholic Church
still refuses to accept the evolution of dogmas and it holds firmly to the
teachings of the past.
Even more important is the fact that the spread of western
humanism, bent on planting its values all over the world, misled the cause of
humanism. With missionary zeal, it promoted an iconoclastic intolerance for
alien cultures. A "white racism" often accompanied missionary colonialism that
had little tolerance for the cultural, religious, social, and agrarian values
of the peoples that were conquered. The Catholic Church has, for a long time,
misunderstood nonChristian cultures. For example, she ignored traditional human
customs in the Mali Empire in the 14th century and, in the 15th century,
between the Aztecs and Incas of the Americas. The Church also showed its
intolerance by directing Jesuit missionaries not to respect the ancestor rights
of Japan and China.
All these violations of human rights sully the Church and hide the
gospel message. Not long ago, Pope John Paul II solemnly taught that, as a sign
of forgiveness and reconciliation for this coming third millennium, he was
reaffirming in the name of Catholic Church its disavowal of all of the crimes
it has perpetrated over the ages: "There is a painful chapter which the
children of the Church can recall only in a spirit of repentance -- the
condonation in certain periods of violent and intolerant methods to serve the
truth." 1
HUMAN RIGHTS: A POLITICAL PHILOSOPHY OF THE
RIGHTS OF MAN
The Catholic Church has played a significant role in the
progressive freeing of oppressed peoples. In the course of time, she has built
a political philosophy that could be called "peoples' rights." These rights are
only a new statement of the recognition of national communities of the autonomy
which mankind commonly seeks. From the 17th century until today, there is an
intellectual ferment among those who have who have affirmed the right of
peoples to national independence. The revolutionaries who championed the
declaration of the Rights of Man of the American revolution, like those of the
French revolution at the end of the 18th century, looked to the doctrine of
Peoples' Rights to justify their claims of independence.
The universality of Catholicism has helped to establish a better
understanding of the universality of human rights, even though some still
reject them. The Christian Church has always raised itself above all forms of
totalitarianism, at times a little late, in affirming the priority of rule of
law for all forms of government. The influence of the Catholic Church has
strongly contributed to the fall of the Iron Curtain that was such a shameful
denial of human rights.
WHAT IS THE STATE OF HUMAN RIGHTS IN THE
CATHOLIC CHURCH TODAY?
First of all, one can never underline enough the important role of
John XXIII in the recognition of human rights as a lay people which appeals to
the best in human kind. His encyclical "Pacem in terris" in 1962 was a definite
move by the Catholic Church to recognize the humanitarian drift which is
stirring in society today.
Vatican II, in 1965, extended this spread of human rights. Pope
Paul VI thanked the United Nations for its own contribution, the Universal
Declaration of Human Rights, by saying, "We feel that you are the interpreter
of what is highest in the human wisdom. We might almost say it's almost sacred
character." 2
The new dicastery (a bureau of the Roman Curia), "Justice and
Peace," in 1967, is evidence of the Catholic Church's involvement in
international justice and the promotion and protection of human rights around
the world. This Pontifical Commission, where I worked for many years as a
secretary of the Peace Committee, was without question an official sign of the
Catholic Church's involvement in that field.
The reason behind such a Commission is the Catholic Church's new
interest in the political development and economic problems of the third world,
manifested by the encyclical "Populorum Progressio," written in 1967.
Working with Ren Cassin and Sean MacBride, both future
winners of the Nobel Peace Prize, I published at that time a thesis on "The
Universal Declaration on Human Rights and the Catholic Church. 3 During those
years, important projects were occupying the Pontifical Commission: the
recognition of the rights of conscientious objectors, ethical standards for
police departments, justice toward every culture, and the right to oppose
oppression.
In a joint effort with the World Council of Churches, through an
exchange that took place in Baden, Germany, we insisted especially on the right
to asylum that is so badly needed today. To a world conference on peace
organized by religious authorities in 1968 in Kyoto, as well as to the first
international conference on human rights organized by United Nations in Kyoto
the same year, I brought a message on peace from the Holy See.
Finally, the United Nations' Worldwide Conference on Human Rights
in Teheran, at which I represented the Vatican Commission, made new advances in
determining the essential conditions for ending the conflicts that were tearing
the world apart at that time.
A special contribution to peace was the founding of national
"Justice on Peace commissions" around the world under the auspices of national
conferences of bishops. A new understanding of urgent problems in human rights
in each country could result from this initiative. Today an educational program
in human rights is an undeniable task for Catholic teachers. 4
In 1988, the Pontifical Commission on Justice and Peace made
efforts to protect the rights of migrants, a really acute question today with
the exodus from Kosovo!
But all these good actions could not hide many wrong responses of
the Catholic Church to human rights today.
HUMAN RIGHTS IGNORED BY THE CATHOLIC CHURCH
TODAY
Human rights and sexuality
An "aggiormamento," i.e., some new way of thinking and acting, was
the aim of Vatican II in 1965. Sexuality had never been openly proposed for
discussion by the official teachers of the Catholic Church, and Pope Paul VI,
open to the new spirit coming from many bishops around the world, set up a
commission of experts to make proposals on this delicate question. (This
Congress, by the way, is privileged to honor one of the members of this
Commission, Mrs. Patty Crowley.) These experts, comings from different
specialties and countries, finally agreed on the urgent need to accept modern
medicine's progress on the issue of contraception. It was a special opportunity
to arrive at responsible birth control and affirm the traditional natural right
to study the possibilities of proper family size. Many humanitarian
associations such as the family planning associations asked for a speedy answer
in the face of overpopulation in the third world.
Unfortunately, the Pope, under the compelling forces of a
conservative wing of the Roman Curia finally decided to reserve so complicated
a question to his own consideration.
The encyclical, "Humanae vitae," in 1968, closed the question by
forbidding contraception by new medical means, compelling Christian married
couples to face psychological and moral problems. Such an attitude denied human
rights to normal sexuality.
Meanwhile, the Pope's secretary had asked me personally to prepare
an encyclical on human rights, a long and demanding work that I presented in
due time to higher authorities. 5 I was so disappointed when, some days after I
had given church authorities the draft of an encyclical on human rights,
Humanae Vitae appeared, nullifying all my work. I could not accept such a
violation of human rights and scandalous misunderstanding of the gospel's
message of free responsibility. For me and many other specialists in religion,
it was the end of Council time and the beginning of a long period of
frightening conservatism which is continuing to this day.
The full meaning of human rights is each one's personal
responsibility for the process of creating his or her family. Nobody would
normally interfere in the natural way by which mankind is completing itself.
The progress of medicine is a helpful contribution to a more humane and ethical
way of life. To denounce what medicine had made possible is the same crazy
approach as efforts in the past to denounce blood transfusions or vaccination!
Contraception is a useful way of allowing mankind to be more intelligently
associated with God's planning.
Divorce
The rite of marriage is the blessing of the Church that publicly
endorses the pledge between two people. The priest is only the Church's witness
to this sacrament.
The true matter of the sacrament is the love that each of the two
people give to each other. A lasting denial of love destroys the sacrament.
Divorce is the process that follows the destruction of the sacrament by married
people renouncing their pledge to each other of a life of love. No one doubts
their responsibility, but it is an absurdity to condemn them to a purgatory by
excluding them from involvement with other sacraments. A stance like that on
the part of clerics is in direct contradiction with natural rights. The free
pledge of married people is always dependent on our existential limits: time,
society, changeable human nature, etc. Our actions never escape from changing
and temporary conditions, and the notion of eternal and irrevocable pledges is
as mythic as mankind's pretension to an everlasting life on earth. Our present
lifestyle is a continually changing process of adapting to situations that are
always in motion in our work, family relationships, and political choices.
Modern civilization denies the past's conception of immutable and eternal
decisions, often hiding a coercion of a person's natural rights.
The right to make mistakes is a new conquest in the appreciation
of human dignity. To fit people's attitudes into a ready-made suit is a
reckless condemnation of the love ever changing in a human heart that needs a
new involvement each day to lead a free and active life.
THE CATHOLIC CHURCH AND WOMEN TODAY
It's a common law at the present time that there should be no
discrimination between the sexes. Nevertheless, women often remain dependent.
Male predominance is still a reality. To claim that serving the Christian
community as a priest is forbidden to women makes no sense and shows a real
prejudice against her dignity. Nothing could justify such discrimination. To
use history as a pretext for imposing this misogynistic past today makes no
sense. For Christ to choose twelve men as disciples was a normal way of doing
things in his time. It would be insane to base a rule on nothing but a cultural
and circumstantial fact. It is not a duty for popes to be married because the
first pope, St. Peter, was!
The Catholic Church must busy itself rethinking this important
question. It is not an argument to say that a woman like Mary is venerated as
God's mother and then move onto such a discriminatory rule when it comes to
priests! The true veneration of Mary consists in acknowledging her humility and
her son's service. We hope that one day a woman will sit in the apostolic
college.
Celibate Priests
Human rights cannot be separated from one another. They are so
closely linked. It's impossible to put a distance between the right to live and
the right to give life. They are the same right, and no authorities, religious
or civil, can split this inseparable way of being human. Pope Leo XIII
recalled: "No human law can take away in any form at all the natural and
primordial right of every human being to marry." 6 To oblige some people to
relinquish this natural right is a violation of a human being's dignity.
Clerical authorities can't make celibacy a requirement for priesthood without
overturning the normal destiny of man. Celibacy is an individual choice, a
personal agreement, not an obligation from on high. A way of life so voluntary
must be freely accepted each day by an internal consent and not by an external
regulation. The link between priesthood and celibacy is a historical accident
and has no basis in nature.
A pledge that is not made freely, with a conscience actually
wanting it, quickly becomes a slavery that destroys human dignity. Celibacy is
a free personal choice which must not be linked by law to becoming a priest. An
ascetic's obligation cannot be reduced to a status requirement.
The concept of permanent priesthood according Melchisedech is a
transfer of the psychosis that would tend to immortalize our existential
choices in order to get as quickly as possible to the eternal life which we
forever hope for. An attitude like that is close to the notion of everlasting
marriage which has to link human couples together for eternity. Real life keeps
compelling people to make constant new choices -- to get a job and eventually
move to new locations, to have a new understanding of children in a changing
society, and to keep forming new relationships. Our life is forever moving on.
We have to abandon our usual habits to accept today's changing society.
A forced celibacy encloses a human being in an alien life which
inhibits all free activities. God wanted more for his creatures. He is the
presence dwelling in free people who show each day the obstinate courage to
make choices.
Capital Punishment
"Thou shalt not kill." This is one of the most important
commandments. The death penalty in peace time, not in conflicts that need
military solutions, is a barbarian act, a physical and moral torture of a human
being. It is not an act to protect society by setting an example. It is just an
easy way to get rid of criminals. It is a pure and simple denial of an
individual's right to life. Society could very well protect itself by others
means. It remains an act of revenge, a blood price, not a fair exchange. The
Catholic Church has not yet solemnly condemned the death penalty. That's a
pity.
She seems more occupied today with denouncing abortion in all its
forms, even therapeutical, than condemning inhuman sentences of death, which
destroy family circles and provoke results that cannot be remedied.
Economic and Social Oppression
It's a basic human right, a fundamental freedom, to fight to
restore the moral order violated by particular groups or organized oligarchic
systems that appropriate for their own profit goods that belong to the entire
human community. The third section of the Universal Declaration of Human Rights
underlines this primordial requirement for acknowledgment of human dignity.
Liberation theology arose with only that claim. For Latin American
thinkers it consists in discarding a false image of God, the one which has
oppressed people under the gaze of an Almighty uninvolved with time, settled
once and for all on upper middle class traditions, who pays no attention to the
actual socioeconomic needs of oppressed peoples. Following the Latin-American
Council of Catholic Bishops (CELAM) in 1968, theologians are asking for a
solidarity with oppressed people of those countries, people unfairly reduced to
subhuman conditions which deny their primary right to equal treatment and the
dignity which every human being can naturally claim.
Our Role in Applying Human Rights
The Catholic Church's involvement with human rights depends on
each of us. We are here in Atlanta to shout to the world our determination to
fight against violations of human rights, in a spirit of reconciliation with
all men and women sharing our destiny in this world.
We have nothing more to hope from Rome or anywhere else.
Everything is in our own hands. We have only to convince the people we live
among of the need of justice and peace between neighbors. The question now is
the future of mankind. The struggle is for unity and respect for the cultural
differences of the six billion people living on our planet, for a human race
that is in so much pain but each day is more and more conscious of the road
still ahead.
President Cassin, winner of the Nobel Peace Prize and principal
author of the Universal Declaration of Human Rights wrote to me of his
certainty that we're on the right track: "First of all, it is obvious that the
more progress mankind makes toward its destiny, the more it keeps developing
its potential, using scientific progress, and the more attention it pays to
human needs, to a humanity so weak and suffering, the more it involves itself
in the fight against all the forces and diseases which threaten our future.
Each individual is claiming a normal respect for his or her human dignity. All
that continues to promote the human family's rights has unmistakable value.
7
Human Rights involve a permanent struggle. Talking about them is
not enough. We must act with all the means we have, be they ever so modest. We
must help and encourage humanitarian efforts, especially by the associations
active in this field. Yes, it costs money and effort, but it's the duty of each
of us to help people violated in their human dignity - in Eritrea, Mexico,
Brazil, Bangladesh, Burundi, Turkey, Indonesia, not to mention Kosovo.
We know that we're not here for nothing. Your meeting is not only
a sign of brotherhood but a reconciliation with all human groups whether they
recognize us, despise us or ignore us. We are determined to elude the
difficulties of the past, to struggle together for human rights. Our faith is
cemented by martyr's blood. Our love of God, our passion for the gospel message
keeps humanizing our life. We are more open to tomorrow's involvements.
Together we have a new birth, like the eternal phoenix which is the Spirit
behind our meeting. Our hope is that our activities restore to all people a
holiness which is their's. As a member of the International Federation of
Married Priests, I would like to express my gratitude for the work represented
by this meeting.
Many thanks to the generous and talented people who have worked to
bring men and women together from such varied and distant parts of the
world.
Villefranche/Mer, Tuesday, June 1, 1999
1. Apostolic letter "Tertio millennio adveniente" November 1994,
No 35
2. Pope's speech in United Nations in 1965 - Cf Catholic
documentation, coll. 1736
3. "The Universal Declaration of Human Rights and Catholicism"
Philippe de la Capel Constitutional Library on political science Edition
Picton/Auzias Paris 1967
4. Texts of Pontifical Commission Justice and Peace, introduced by
Dr. Giorgio Filibeck Vatican City - 1991
5. Project of Human Rights encyclical given to the state secretary
in Vatican in 1967.
6. Encyclical letter "Rerum Novarum" 1891
7. Introducing letter of René Cassin to the "Universal
Declaration of Human Rights and Catholicism" Op Cit.
National Catholic Reporter, August 13,
1999
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