CUENTAS DE LAS EMPRESAS Y FUNDACIONES PÚBLICAS

The present day work of Church agencies dealing with migrants and refugees, not only in Perth but throughout Australia, involves activities with and counselling of migrants and refugees who represent not only diverse nationalities but a growing percentage who are adherents of non-Christian religions, especially Islam.387 Therefore, a most relevant human right in relation to contemporary pastoral activity with migrants and refugees is the right to religious freedom and what this signifies for outreach to migrants and refugees of both Christian and non-Christian affiliations. In this regard it is pertinent that Benedict XVI’s Address to the United Nations accentuates that “[i]t is inconceivable … that believers should have to suppress part of themselves – their faith – in order to be active citizens.”388

For the Church the right to religious freedom lies at the base of and strengthens all other human rights. As early as 1975 Paul VI wrote: “[a]mong these fundamental human rights, religious liberty occupies a place of primary importance.”389 In similar vein, John Paul II, acknowledging the multi-religious as well as the multicultural nature of the Oceania region, including Australia, asserted that “basic to all human rights is the freedom of religion.”390 The United Nations also has espoused religious freedom as a most important human right. In Article 18 of its Universal Declaration of Human Rights the UN provides a specific definition of religious freedom by establishing that

[e]veryone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in

387 _{See Ch. 5, 154-5.}

388

Benedict XVI, Address to the United Nations, New York, 18 April, 2008.

389

Evangelii Nuntiandi, #39.

community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.391

As well as the broad right to religious freedom as expressed above, the 1948 International Bill of Human Rights singles out two other important issues for personnel seeking to assist migrants and refugees, whether they be religious or secular personnel. These are the right to personal religious belief, (a belief which may differ from any “established” or State religion of the country in which the migrant or refugee is located or from the religious affiliation of the personnel aiding migrants and refugees), and the right to free private and public expression of religious belief.392 Both of these issues are particularly pertinent to this thesis’ empirical examination of Archdiocesan agencies currently extending pastoral care to migrants and refugees as well as to a more general consideration of issues of migrant and refugee inculturation in the country of their reception, whether those migrants and refugees be of the Catholic faith or not.

Vatican II’s Dignitatis Humanae provides the Church’s pertinent statement on religious freedom. It begins by establishing the individual’s right to religious freedom.

This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs … whether privately or publicly, whether alone or in association with others, within due limits.393

391 _{International Declaration of Human Rights, Art. 18.} 392

Art. 18 of the Bill states: “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others, and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

http//:www.unlchr.ch/udhr/lang/eng.htm

393

Dignitatis Humanae, #2, Walter M. Abbott SJ (Gen. Ed.), The Documents of Vatican II (London: Geoffrey Chapman, 1967), 678-679.

Such freedom of conscience in religious matters has two foundations. The first foundation resides in the freedom and dignity of the human person.394 Thus, Redemptor Hominis states categorically, “the curtailment of the religious freedom of individuals and communities … is above all an attack on man’s very dignity.”395 The second foundation is the will and example of Jesus Christ: “This truth appears at its height in Christ Jesus, in whom God perfectly manifested Himself and His ways with men.”396 Out of this second foundation, in particular, comes the stricture that “no one therefore is to be forced to embrace the Christian faith against his own will.”397 Jesus’ “intention was to rouse faith in His hearers and to confirm them in faith, not to exert coercion upon them.”398

Dignitatis Humanae speaks about the right of freedom of religion not only in relation to the individual but also in relation to persons when “they act in community”:

Provided the just demands of public order are observed, religious bodies rightfully claim freedom in order that they may govern themselves according to their own norms, honour the Supreme Being in public worship, assist their members in the practice of the religious life, strengthen them by instruction, and promote institutions in which they may join together for the purpose of ordering their own lives in accordance with their religious principles.399

Here the document is mainly referring to religious communities which, it argues, are not to be hindered in the pursuit of their activities by either legislation or administrative action of governments. However, what it has to say is pertinent to pastoral interaction between peoples and organizations of different faiths. Thus it states

… in spreading religious faith and in introducing religious practices everyone ought at all times to refrain from any manner of action which might seem to carry a hint of coercion or a kind of persuasion that would be dishonourable or unworthy, especially

394 _{Ibid., #2 and # 9.} 395 _{Redemptor Hominis, #17.} 396 _{Ibid., #11.} 397 Ibid., #10. 398 Ibid., #11. 399 _{Ibid.., #4.}

when dealing with poor or uneducated people. Such a manner of action would have to be considered an abuse of one’s right and a violation of the right of others.400

It goes on:

Where the principle of religious freedom is not only proclaimed in words or simply incorporated in law but also given sincere and practical application, there the [Catholic] Church succeeds in achieving a stable situation of right as well as of fact and the independence which is necessary for the fulfillment of her divine mission. This independence is precisely what the authorities of the Church claim in society. At the same time, the Christian faithful, in common with all other men, possess the civil right not to be hindered in leading their lives in accordance with their consciences. Therefore, a harmony exists between the freedom of the Church and the religious freedom which is to be recognized as the right of all men and communities and sanctioned by constitutional law.401

Overall, the human search for truth must be free and voluntary. This is reinforced by Dignitatis Humanae when it states that

of its very nature, the exercise of religion consists before all else in these internal, voluntary, and free acts whereby man sets the course of his life directly toward God. No merely human power can either command or prohibit acts of this kind.402

Thus it is appropriate that a social environment be created in which people can practice their religious beliefs freely and in accordance with “their whole manner of life.”403 Dignitatis Humanae concludes by recognizing a fact which is very relevant in the relations between different religions today and the tasks of religious agencies and individuals dealing with migrants and refugees of other religious persuasions.

Men of different cultures and religions are being brought together in closer relationships. There is a growing consciousness of the personal responsibility that every man has. All this is evident. Consequently, in order that relationships of peace and harmony be established and maintained within the whole of mankind, it is necessary that religious freedom be everywhere provided with an effective constitutional guarantee and that respect be shown for the high duty and right of man freely to lead his religious life in society.404

400 _Idem. 401 _{Ibid., # 13.} 402 Ibid., #3. 403 Ibid., #10. 404 _{Dignitatis Humanae, 15.}