Migration, Human Rights, and Obligations

Yuen, Mary Mee-Yin

doi:10.1007/978-3-030-33365-2_4

Migration, Human Rights, and Obligations

Mary Mee-Yin Yuen⁵

Chapter
First Online: 22 November 2019

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Part of the book series: Religion and Global Migrations ((RGM))

Abstract

In this chapter, Yuen offers an in-depth examination of the characteristics of the Catholic human rights theory. In spite of the problems of the rights language, Yuen argues that it is still a useful one for evaluating a society’s social practices in protecting its people, including migrants and other underprivileged, from discrimination and inhuman treatment. She also tries to answer some of the puzzles raised by various scholars. Based on the social encyclicals, Yuen explores thoroughly the distinctive features of the Catholic rights discourse that are different from the Western liberal tradition, such as a social self with a communitarian nature, a correlation of rights and duties, and the emphasis on solidarity and the common good. At the end of the chapter, she assesses the strengths and limitations of the rights language regarding building solidarity with the migrants.

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Notes

1.
Some of the Catholic scholarly works are Drew Christiansen, “Commentary on Pacem in Terris,” in Modern Catholic Social Teaching: Commentaries & Interpretations, ed. Kenneth R. Himes (Washington, D.C.: Georgetown University Press, 2004), 226–228; David Hollenbach, “A Communitarian Reconstruction of Human Rights: Contributions from Catholic Tradition,” in Catholic and Liberalism: Contributions to American Public Philosophy, ed. R. Bruce Douglass and David Hollenbach (Cambridge: Cambridge University Press, 1994), 127–150; David Hollenbach, Claims in Conflict: Retrieving and Renewing the Catholic Human Rights Tradition (New York: Paulist Press, 1979); William O’Neill, “Ethics and Inculturation: The Scope and Limits of Rights’ Discourse,” The Annual of the Society of Christian Ethics (1993): 73–92; Julie Clague, “A Dubious Idiom and Rhetoric,” 125–140; J. Bryan Hehir, “The Modern Catholic Church and Human Rights: The Impact of the Second Vatican Council,” in Christianity and Human Rights: An Introduction, ed. John Witte, Jr., and Frank S. Alexander (Cambridge: Cambridge University Press, 2010), 113–134; Linda Hogan, Human Rights (Dublin: Trocaire, Veritas and CAFOD, 1998); Edmund Ryden, Finding Truth in Life: A Philosophy of Human Rights (Taipei: Fu Jen Catholic University Press, 2012).
2.
David Hollenbach, “Commentary on Gaudium et Spes,” in Modern Catholic Social Teaching, 280.
3.
Edmund Ryden, “Human Rights, Theology, and Natural Law,” Monthly Review of Philosophy and Culture 460 (2012): 41, 46.
4.
Drew Christiansen, “Commentary on Pacem in Terris,” in Modern Catholic Social Teaching, 226; David Hollenbach, “Commentary on Gaudium et Spes,” 279–281; Charles Curran, Kenneth R. Himes, and Thomas A. Shannon, “Commentary on Sollicitudo rei socialis (On Social Concern),” in Modern Catholic Social Teaching: Commentaries & Interpretations, 426–430.
5.
Alasdair MacIntyre, “Are There Any Natural Rights?,” quoted from Clague, “A Dubious Idiom and Rhetoric,” 127.
6.
Alasdair MacIntyre, “Community, Law, and the Idiom and Rhetoric of Rights,” Listening 26 (1991): 96–97. Also see Clague, “A Dubious Idiom and Rhetoric,” 126–127.
7.
Hollenbach, “A Communitarian Reconstruction of Human Rights,” 127–128.
8.
Hollenbach, “Commentary on Gaudium et Spes,” 280.
9.
Christiansen, “Commentary on Pacem in Terris,” 226.
10.
John XXIII, Pacem in Terris, no. 9.
11.
Ibid., no. 11–27.
12.
Ibid., no. 28–30. For example, the right to life corresponds with the duty to preserve one’s life.
13.
Ibid., no. 31–33, 53–54, 98–119.
14.
Ibid., no. 139.
15.
Gaudium et Spes, no. 25.
16.
Hollenbach, The Common Good and Christian Ethics, 151.
17.
Gaudium et Spes, no. 1.
18.
John Paul II, Sollicitudo rei Socialis, 1987, no. 38.
19.
Curran, Himes, and Shannon, “Commentary on Sollicitudo rei Socialis (On Social Concern),” 429–430. Also see Sollicitudo rei Socialis, no. 38–40.
20.
Curran, Catholic Social Teaching 1891–Present, 45–48.
21.
The United States Catholic Bishops’ Conference, Economic Justice for All, 1986, no. 17–18, 79.
22.
John C. Dwyer, “Persons, Dignity of,” in The New Dictionary of Catholic Social Thought, Judith A. Dwyer, ed. (Collegeville, MN: Liturgical Press, 1994), 724–737; Marvin L. Krier Mich, “Human Dignity: Respect for Every Life,” in The Challenge and Spirituality of Catholic Social Teaching, 67–68.
23.
Gaudium et Spes, no. 22.
24.
Hollenbach, Commentary on Gaudium et Spes, 279.
25.
Drew Christiansen, “Commentary on Pacem in Terris,” 227; Drew Christiansen, “The Common Good and the Politics of Self-Interest: A Catholic Contribution to Citizenship,” in Beyond Individualism: Toward a Retrieval of Moral Discourse in America, ed. Don Gelpi (Notre Dame: University of Notre Dame, 1989), 62–72.
26.
Thomas Aquinas, Summa Theologica trans. Fathers of the English Dominican province, (New York: Benzigner Brothers, 1947), I–II 5.5, 57.5, 58.2.
27.
Aquinas, Summa Theologica, I–II 92.1 ad 3; II–II 47.10 ad 2.
28.
Jean Porter, The Recovery of Virtue: The Relevance of Aquinas for Christian Ethics (Louisville: Westminster/John Knox Press, 1990), 49–51.
29.
United States Catholic Bishops’ Conference, Economic Justice for All, no. 91.
30.
Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church (Vatican: Libreria Editrice Vaticana, 2004), no. 164–169.
31.
Second Vatican Council Document, Gaudium et Spes, no. 26.
32.
Pacem in Terris, no. 103, 106.
33.
Gaudium et Spes, no. 30.
34.
Pacem in Terris, no. 36.
35.
Pacem in Terris, no. 88.
36.
Pacem in Terris, no. 56.
37.
Pacem in Terris, no. 125.
38.
Paul VI, Populorum Progressio, 1967, no. 4.
39.
Gaudium et Spes, no. 69.
40.
Donald Kerwin, “Rights, the Common Good, and Sovereign in Service of the Human Person,” in And You Welcomed Me: Migration and Catholic Social Teaching, ed. Donald Kerwin and Jill Marie Gerschutz (Lanham: Lexington Books, 2009), 105.
41.
Seyla Benhabib, “Reason-Giving and Rights-Bearing: Constructing the Subject of Rights,” Constellations 20, no. 1 (2013): 43.
42.
John XXIII, Pacem in Terris, no. 38.
43.
Thomas Aquinas, Summa Theologica, Ia–IIae, q.19, a.4, quoted in Pacem in Terris, no. 38. Also see David Matzko McCarthy, “Catholic Social Thought: Rights, Natural Law, and Pluralism,” November 1, 2004. http://www4.samford.edu/lillyhumanrights/papers/McCarthy_Catholic.pdf (accessed October 20, 2013).
44.
Benedict XVI, Caritas in Veritate (Integral Human Development in Charity and Truth), 2009, no. 62.
45.
John XXIII, Pacem in Terris, no. 15.
46.
Second Vatican Council, Gaudium et Spes, 27, 29, 60. See also John Paul II, Apostolic Letter on Familiaris Consortio, 1982, no, 23–25.
47.
Up to 2012, 160 state parties have ratified the International Covenant on Social, Economic, and Cultural Rights (ICESCR); 167 state parties ratified the International Covenant on Civil and Political Rights (ICCPR). For signatories of ICCPR, see http://www.bayefsky.com/docs.php/area/ratif/node/3/treaty/ccpr/opt/0; for signatories of ICESCR, see http://www.bayefsky.com/docs.php/area/ratif/node/3/treaty/cescr/opt/0 (accessed November 4, 2013).
48.
Onora O’Neill, Towards Justice and Virtue: A Constructive Account of Practical Reasoning (New York: Cambridge University Press, 1996), 131–132; Maurice Cranston, “Are There Any Human Rights?” Daedalus 112, no. 4 (fall 1983): 13.
49.
Amartya Sen, “Elements of a Theory of Human Rights,” Philosophy and Public Affairs 32, no. 4 (2004): 346–347.
50.
John XXIII, Pacem in Terris, no. 11–27.
51.
David O’Brien and Thomas Shannon, “Introduction to Pacem in Terris: Peace on Earth (John XXIII, 1963),” in Catholic Social Thought: The Documentary Heritage, 129.
52.
John Paul II, “Address to the 34th General Assembly of the United Nations,” New York, October 2, 1979, on the Vatican website, under “Speeches of John Paul II,” http://www.vatican.va/holy_father/john_paul_ii/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu_en.html (accessed November 4, 2013).
53.
Ingrid Robeyns, “The Capability Approach: An Interdisciplinary Introduction,” 2003, 25. In http://www.capabilityapproach.com/pubs/323CAtraining20031209.pdf (accessed November 10, 2009).
54.
Martha Nussbaum, Women and Human Development: The Capabilities Approach (Cambridge: Cambridge University Press, 2000), 50–51.
55.
Nussbaum, Women and Human Development, 78–80.
56.
Robeyns, “The Capability Approach: An Interdisciplinary Introduction,” 25.
57.
Benhabib, “Reason-Giving and Rights-Bearing,” 42.
58.
Freeman, Human Rights, 11.
59.
Sen, “Elements of a Theory of Human Rights,” 343–344.
60.
Thomas Pogge, World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms (Cambridge: Polity Press, 2008), 69.
61.
In Catholic social teachings, the nature of the common good requires that “all members of the state be entitled to share in it, although in different ways according to each one’s tasks, merits and circumstances.” See John XXIII, Pacem in Terris, no. 56.
62.
John XXIII, Pacem in Terris, no. 60, 63.
63.
Ibid., no. 63, 65.
64.
Ibid., no. 69–70.
65.
John XXIII, Pacem in Terris, no. 51. Also see Aquinas, Summa Theologica, Ia–IIae 93.3. ob2.
66.
John XXIII, Pacem in Terris, no. 150.
67.
Paul VI, Octogesima Adveniens, no. 48.
68.
Hornsby-Smith, An Introduction to Catholic Social Thought, 321, 329.
69.
Mary Ann Glendon quoted the criticism of Makau Mutua against the Universal Declaration of Human Rights as being biased and exclusive, as suggested by Muslims, Hindus, Africans, non-Judeo-Christians, feminists, critical theorists, and other scholars. See Glendon, A World Made New, 224, footnotes on 268.
70.
Bill Ashcroft, Gareth Griffiths, and Helen Tiffin, “Universalism/Universality,” in Post-Colonial Studies: The Key Concepts, ed. Ashcroft, Friffiths and Tiffins (New York: Routledge, 2000), 235–237; Bill Ashcroft, Gareth Griffiths, and Helen Tiffin, “Introduction to Universality and Difference,” in The Post-Colonial Studies Reader (New York: Routledge, 1995), 55.
71.
Hollenbach, “Commentary on Gaudium et Spes,” 278.
72.
Ibid.; David Hollenbach, Claims in Conflict: Retrieving and Renewing the Catholic Human Rights Tradition (New York: Paulist, 1979), 131.
73.
Gaudium et Spes, no. 44.
74.
Dialogue with non-Christian religions and other Christian denominations is explicitly advocated in other Vatican II documents, including Nostra Aetate (Declaration on the Relationship of the Church to Non-Christian Religions) and Unitatis redintegratio (Decree on Ecumenism).
75.
Hollenbach, “Commentary on Gaudium et Spes,” 279.
76.
Jean Porter, Natural and Divine Law: Reclaiming the Tradition for Christian Ethics (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1999), 17–18.
77.
McCarthy, “Catholic Social Thought: Rights, Natural Law, and Pluralism,” 15–16.
78.
Jean Porter, Nature as Reason: A Thomistic Theory of the Natural Law (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2005), 354.
79.
Stephen Pope, “Natural Law in Catholic Social Teachings,” in Modern Catholic Social Teaching: Commentaries and Interpretations, 65.
80.
Pacem in Terris, no. 25.
81.
Hollenbach, “A Communitarian Reconstruction of Human Rights,” 140.
82.
William O’Neill, “Christian Hospitality and Solidarity with the Stranger,” in And You Welcomed Me: Migration and Catholic Social Teaching, ed. Donald Kerwin and Jill Marie Gerschutz (Lanham: Lexington Books, 2009), 150.
83.
Hollenbach, “A Communitarian Reconstruction of Human Rights,” 141–142.
84.
For further details of the works of the Commission, please refer to their website, http://www.hkjp.org/focus_en.php.
85.
See “Cardinal Zen accepts Canadian human rights award on behalf of the voiceless,” Sunday Examiner, November 9, 2013, http://sundayex.catholic.org.hk/node/1661 (accessed November 15, 2013).
86.
Hollenbach, “Commentary on Gaudium et Spes,” 278.
87.
Cristina L.H. Traina, Feminist Ethics and Natural Law, Feminist Ethics and Natural Law: The End of Anathemas (Washington D.C.: Georgetown University Press, 1999), 129.
88.
Ibid., 145.
89.
Ibid., 130.
90.
Traina, Feminist Ethics and Natural Law, 143–144, 155. Also see Carol Gilligan, In a Different Voice: Psychological Theory and Women’s Development (Cambridge: Harvard University Press, 1982).
91.
Traina, Feminist Ethics and Natural Law, 151.
92.
Traina, Feminist Ethics and Natural Law, 141.
93.
Ryden, “Human Rights, Theology, and Natural Law,” 42–43.
94.
Jean Porter, “CST and the Natural Law Tradition,” quoted from John A. Coleman, “Retrieving or Reinventing Social Catholicism,” in Catholic Social Thought: Twilight or Renaissance?, 278.
95.
Ibid., 279.

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Yuen, M.MY. (2020). Migration, Human Rights, and Obligations. 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_4

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