Introduction
The World Council of Churches has a long history of involvement in the
development of international norms and standards, and in the struggle for
advancement of human rights. Through its Commission of the Churches on
International Affairs, the Council participated in the drafting of the
United Nations Declaration on Human Rights, and contributed the text of
article 18 on freedom of thought, conscience and religion. The WCC has
since been active in promoting the Declaration's implementation.
In preparation
for its fifth assembly, the WCC engaged in a global process of consultation
to review its fundamental policy on human rights. That review led to a
consultation on "Human Rights and Christian Responsibility" in St Pöten,
Austria, 1974, which provided guidelines for the policy statement adopted
in Nairobi, 1975, placed human rights at the centre of struggles for liberation
from poverty, colonial rule, institutionalized racism and military dictatorships,
and formulated a comprehensive new ecumenical agenda for action on human
rights.
Churches
in many parts of the world took up the Nairobi assembly's challenge, addressing
human-rights needs in their respective societies more intentionally, engaging
often at great risk in costly struggles for human rights under military
dictatorships, establishing a global ecumenical network of human-rights
solidarity and new forms of active cooperation with the United Nations'
Commission on Human Rights and other national and international human-rights
organizations. These strategies significantly increased the effectiveness
of the ecumenical witness on human rights and had a substantial impact
on the development of new international standards.
Anticipating
the eighth assembly, the WCC central committee in 1993 called for a new
global review of ecumenical human-rights policy and practice to draw lessons
from two decades of intensive engagement, to assess emerging challenges
arising from the radical changes which had occurred in the world since
the Nairobi assembly, and as a means to stimulate new action in churches
where human rights had been given a lower priority. Regional consultations
and seminars were held, and their reports were drawn together by an international
consultation on "Human Rights and the Churches: New Challenges" in
Morges, Switzerland, June 1998.
Previous
assemblies and ecumenical consultations have developed a theological basis
for the churches' engagement in the promotion and defence of human
rights:
Our concern
for human rights is based on our conviction that God wills a society in
which all can exercise full human rights. All human beings are created
in the image of God, equal, and infinitely precious in God's sight and
ours. Jesus Christ has bound us to one another by his life, death and resurrection,
so that what concerns one concerns us all, (fifth assembly, Nairobi,
1975).
All human beings,
regardless of race, sex or belief, have been created by God as individuals
and in the human community. Yet, the world has been corrupted by sin, which
results in the destruction of human relationships. In reconciling human
kind and creation with God, Jesus Christ has also reconciled human beings
with each other. Love of our neighbour is the essence of obedience to God
(sixth assembly, Vancouver, 1983).
The spirit
of freedom and truth moves us to witness to the justice of the kingdom
of God and to resist injustice in the world. We manifest the life of the
Spirit by striving for the release of those who are captive to sin by standing
with the oppressed in their struggle for liberation, justice and peace.
Liberated by the Spirit, we are empowered to understand the world from
the perspective of the poor and vulnerable and to give ourselves to mission,
service and the sharing of resources (seventh assembly, Canberra,
1991).
1. We give
thanks to God for the gift of life and for the dignity God has bestowed
on all in creation.
2. Costly
witness
2.1. We recall
the engagements and achievements of the churches, ecumenical bodies, and
of human-rights defence groups to uphold the sanctity of life, and especially
for the costly witness of those who suffered and lost their lives in this
struggle.
2.2. The
theme of this assembly, "Turn to God - Rejoice in Hope", reinforces our
belief in the three-fold structure of Christian faith and life: God turns
to us in grace; we respond in faith, acting in love; and we anticipate
the coming, final fullness of God's presence in all of creation. We have
newly experienced God's call to jubilee, and this leads us to reaffirm
our commitment to human rights, to the dignity and worth of the human person
created in God's image and infinitely precious in God's sight, and to the
equal rights of women and men, of young and old, of all nations and peoples.
Deep theological, liturgical and mystical experience of the broad family
of Christian traditions teaches us to develop understanding of human rights
and freedom in the spirit of faithfulness to God and responsibility before
and for the people of God.
2.3. This we
do in a spirit of repentance and humility. We are aware of the many shortcomings
of the churches' actions for human rights; of our unwillingness or inability
to act when people were threatened or suffered; of our failure to stand up
for people who have experienced violence and discrimination; of our complicity
with the principalities, powers and structures of our time responsible
for massive violations of human rights; and of the withdrawal of many
churches from work on human rights as a priority of Christian witness.
We ask for God to empower us to face the new challenges.
3. Facing
the new challenges
3.1. We
thank God for the substantial improvements in international standards achieved
since the WCC fifth assembly (1975) in such areas as the rights of the
child, of women, of Indigenous Peoples, of minorities, of the uprooted;
against discrimination, racial violence, persecution, torture, violence
against women, including rape as a weapon of war, forced disappearance,
extra-judicial executions and the death penalty; in developing new, "third-generation" rights to
peace, development, and sustainable communities;
and the new recognition of human rights as a component of peace and conflict
resolution. In spite of these provisions, major obstacles still exist,
hampering the implementation of human-rights standards.
3.2. We
recognize the vital importance of the international norms, but we reiterate
the conviction of the WCC sixth assembly (1983) that the most pressing
need is for the implementation of these standards. Therefore once again,
we urge governments to ratify international covenants and conventions on
human rights, to include their provisions in national and regional legal
standards, and to develop effective mechanisms to implement them at all
levels. At the same time we call upon the churches to overcome exclusion
and marginalization in their own midst and to provide for full participation
in their lives and governance.
3.3.
Globalization
and human rights. This assembly has addressed the pressing new
challenges to human rights of peoples, communities and individuals resulting
from globalization of the economy, culture and means of communication,
including the erosion of the power of the state to defend the rights of
persons and groups under its jurisdiction, and the weakening of the authority
of the United Nations as a guarantor and promoter of collective approaches
to human rights. Globalization threatens the destruction of human community
through economic, racial and other forms of exploitation and repression;
and to weaken national sovereignty and peoples' right to self-determination.
It preys especially on the most vulnerable members of society. Children's
rights are often the first to suffer, as seen in the proliferation today
of child labourers and the sexual exploitation of minors.
3.4. Globalization
also has within it elements which, if effectively used, can counteract
its worst effects and provide new opportunities in many spheres of human
experience. We urge churches to encourage and participate in strengthened
global alliances of people joined in the struggle for human rights as a
way to resist and counter the negative trends of globalization. The right
of workers to form trade unions, to collective bargaining and to withhold
their labour in defence of their interests must be fully guaranteed. Through
such means people can forge a future based on respect for human rights,
international law and democratic participation.
3.5. The
indivisibility of human rights. The process of globalization has
once again re-emphasized civil and political rights, dividing them from
economic, social and cultural rights. We reaffirm the position taken by
the WCC fifth assembly that human rights are indivisible. No rights are
possible without the basic guarantees for life, including the right to
work, to participate in decision-making, to adequate food, to health care, to decent housing, to
education for the full development of
the human potentia, and to a safe environment and the conservation of
the earth's resources. At the same time, we reiterate our conviction that
the effectiveness of work for collective human rights is to be measured
in terms of the relief it gives both to communities and to individual victims
of violations, and of the measure of freedom and improvement of the quality
of life it offers every person.
3.6. The
politicization of human rights. We deplore the re-politicization
of the international human-rights discourse, especially by the dominant
major powers. This practice, common in the East-West confrontation during
the cold war, has now extended to engage nations in a global "clash of
cultures" between North and South and between East and West. It is marked
by selective indignation, and the application of double standards which
denigrate the fundamental principles of human rights and threaten the competence,
neutrality and credibility of international bodies created under the UN
Charter to enforce agreed standards.
3.7.
The universality of human rights. We reaffirm the universality
of human rights as enunciated in the International Bill of Human Rights
and the duty of all states, irrespective of national culture or economic
and political system, to promote and defend them. These rights are
rooted in the histories of many cultures, religion, and traditions, not just
those whose role in the UN was dominant when the Universal Declaration
was adopted. We recognize that this declaration was accepted as a "standard
of achievement", and the application of its principles needs to take into
account different historical, cultural and economic contexts. At the same
time we reject any attempt by states, national or ethnic groups, to justify
the abrogation of, or derogation from, the full range of human rights on
the basis of culture, religion, tradition, special socio-economic
or security interests.
3.8. Global
ethics and values related to human rights. Reaffirming our stance
that the church cannot surrender the values of the gospel to the ambiguities
of progress and technology, we welcome the renewed calls from humanistic
and religious circles for the elaboration of shared global principles of
social ethics and values. Shared principles must be based on a diversity
of experiences and convictions that transcend religious beliefs and work
towards a greater solidarity for justice and peace.
3.9. Human
rights and human accountability. We reaffirm the right and duty
of the international community to hold all state and non-state actors accountable
for violations of human rights which occur within their jurisdiction or
control, or for which they are directly responsible. Corrupt practices
are a major evil in our societies. We uphold the right of every person
to be protected under the law against corrupt practices. We reiterate our
appeal for governments and non-governmental bodies to exercise objectivity
in addressing human-rights concerns, to promote and utilize improved international
procedures and multilateral mechanisms for promotion and protection of
human rights, and where possible, to pursue a non-confrontational, dialogical
approach to the universal realization of human rights.
3.10.
Impunity
for violations of human rights. An essential part of post-conflict
healing is the pursuit of truth, justice for victims, forgiveness and reconciliation
in societies which have suffered systematic violations of human rights.
We support the efforts of churches and human-rights groups in such societies
in their struggle to overcome impunity for past crimes whose authors have
been given official protection from prosecution. Impunity perpetuates injustice,
which in turn generates acts of revenge and endless violence, to the extent
of genocide, as we have experienced on different occasions throughout this
century.
3.11. We
support and encourage the churches to engage in further theological reflection
and action on the relationship between truth, justice, reconciliation
and forgiveness from the perspective of the victims, and to endeavour to
replace cultures of impunity with cultures of accountability and justice.
Justice for victims must include provisions for reparation, restitution,
and for compensation for their losses. In this connection we welcome the
agreement to establish the International Criminal Court, which should help
the international community in its enforcement of human rights. We urge
the churches to promote their governments' prompt ratification of the Rome
agreement, and to incorporate acceptance of its jurisdiction in national
legislation.
3.12.
Elimination of the death penalty. The WCC has long stood against
the use of the death penalty, but recourse to this ultimate form of punishment
is often sought by victims in societies ridden by crime and violence. The
churches have a responsibility to inform society at large of the alternatives
to such harsh and irreversible penalties, such as rehabilitation of offenders,
and of the need for strict adherence to the international rule of law and
international human-rights standards related to the treatment of
offenders.
3.13.
Human rights and peace-making. Human rights are the essential
basis for a just and durable peace. Failure to respect them often leads
to conflict and warfare, and several times during this century it has led to genocide
as a result of uncontrolled ethnic, racial or religious hatred. The international
community has time and again shown itself incapable of stopping genocide
once it has begun. There is an urgent need to learn the lessons of the
past, and to set up mechanisms of early intervention when the danger signs
appear. The churches are often most well placed to see the impending danger,
but they can only help when they themselves are inclusive communities responding
to the gospel message of love for one's neighbour, even when the neighbour
is one's enemy.
3.14. The
inclusion of human rights in efforts to prevent or resolve conflict through
peace missions, under UN and other multilateral auspices, is a welcome
development. Once conflict has been brought to an end, social and legal
structures should be reformed to promote pluralism and peace-building measures
among the people. Peace agreements themselves should incorporate
standards of international human rights and humanitarian law and their
application to such special groups as military forces, law enforcement
personnel and security forces should be ensured.
3.15. Human
rights and human responsibility. Human rights and human responsibility
go together. The second WCC assembly, Evanston, 1954, stated that God's
love for humans "lays upon the Christian conscience a special measure of
responsibility for the care of those who are victims of world disorder".
3.16. The
first obligation of churches and others concerned about human rights, including
states, is to address violations and to improve protections in their own
societies. This is the fundamental basis of ecumenical solidarity which
moves beyond one's own situation to offer active support for churches and
others engaged in the struggle for human rights in their own countries
and regions. An essential form of support is to address the root causes
of violations which reside in unjust national and international structures
or result from external support for repressive regimes.
3.17.
Religious
intolerance. Religion, in our contemporary world, increasingly
influences socio-political processes. Many churches actively participate
in peace-making activities and calls for justice, bringing a moral dimension
to politics. Yet, religion has also become a major contributor to repression
and human-rights violations, both within and between nations. Religious
symbols and idioms have been manipulated to promote narrow nationalist
and sectarian interests and objectives, creating divisions and polarized
societies. Powers increasingly tend to appeal to churches and other religious
groups to support narrow national, racial or ethnic aims, and to support
discriminatory legislation which formalizes religious intolerance. We urge
the churches, once again, to give evidence of the universality of the gospel,
and to provide a model of tolerance to their own societies and to the world.
Religion can and must be a positive force for justice, harmony, peace
and reconciliation in human society.
3.18.
Religious
freedom as a human right. We reaffirm the centrality of religious
freedom as a fundamental human right. By religious freedom we mean the
freedom to have or to adopt a religion or belief of one's choice and freedom,
either individually or in community with others, and in public or private
to manifest one's religion or belief in worship, observance, practice and
teaching.
3.19. This
right should never be seen as belonging exclusively to the church. The
right to religious liberty is inseparable from other fundamental human
rights. No religious community should plead for its own religious liberty
without active respect for the faith and basic human rights of others.
Religious liberty should never be used to claim privileges. For the church
this right is essential so that it can fulfill its responsibility which
arises out of the Christian faith. Central to these responsibilities is
the obligation to serve the whole community. Religious freedom should also
include the right and duty of religious bodies to criticize and confront
the ruling powers when necessary on the basis of their religious
convictions.
3.20. Religious
intolerance and persecution is widespread today, causing serious violations
of human rights, and often leading to conflict and massive human suffering.
Churches must offer prayers and solidarity in all practical ways to Christians
and all other victims of religious persecution.
3.21.
Religious freedom and proselytism. There can be no derogation
from the fundamental human right to religious freedom, but neither is religion
a "commodity" to be regulated according to the rules of an unrestricted
free market. We affirm the necessity of ecumenical discipline, particularly
with reference to countries in difficult transition to democracy, as they
experience the invasion of exogenous religious movements and proselytism.
We reiterate the opposition of the WCC to the practice of proselytism,
and urge member churches to respect the faith and the integrity of sister
churches, and to strengthen them in ecumenical fellowship.
3.22. The
rights of women. Despite the persistent work by national, regional
and international women's groups and churches, especially during the Ecumenical Decade
of Churches in Solidarity with Women, progress towards effective protection
of women's human rights is slow and often inadequate, both within and outside
the churches. The defence and promotion of women's rights is not a matter
for women alone, but continually requires the active participation of the
whole church.
3.23. We
affirm that women's rights are human rights, based on our firm conviction
that all human beings are made in the image of God and deserve equal rights,
protection and care. Aware that violence against women is on the increase
all over the world and ranges from racial, economic, cultural, social
and political discrimination and sexual harassment, to genital mutilation,
rape, trafficking and other inhuman treatment, we call on governments,
judicial systems, religious and other institutions to respond with concrete
actions to ensure the basic rights of women. The proposed Optional Protocol
to the UN Convention on the Elimination of All Forms of Discrimination
against Women would provide a mechanism, at the international level, where
individual complaints of women's human-rights violations could be received.
We urge churches to press their governments for ratification of the
protocol.
3.24. The
rights of uprooted people. Among the chief victims of economic
globalization and of the proliferation of conflicts around the world today
are the uprooted: refugees, migrants and the internally displaced. The
WCC and its member churches have long been at the forefront of advocacy
for improved international standards for the protection of the human rights
of refugees, asylum-seekers and migrants, and should continue to share
resources and to provide global, regional and local networking to show
vital solidarity. We urge the churches to continue their cooperation with
the UN High Commissioner for Refugees, and to seek further improvements
in international standards and their implementation, particularly in respect
of the protection of the rights of internally displaced persons, where
few enforceable norms currently exist.
3.25. We
welcome the launching of the global campaign for entry into force of the
International Convention on the Protection of Rights for All Migrant Workers
and Members of their Families, and urge the churches to participate in
advocacy with their governments for ratification of the convention.
3.26. Rights
of Indigenous Peoples. We urge the churches to support Indigenous
Peoples' right to self-determination with regard to their political and
economic future, culture, land rights, spirituality, language, tradition
and forms of organization, and to the protection of Indigenous Peoples'
knowledge including intellectual property rights.
3.27. Racism
as a violation of human rights. We acknowledge that racism is a
violation of human rights, and recommit ourselves to the struggle to combat
racism both individually and institutionally. We urge member churches to
strengthen their efforts to remove the scourge of racism from church and
society.
3.28. Rights
of people with disabilities. We reaffirm the right of persons who
have special needs because of physical or mental disabilities to equal
opportunity in all aspects of the life and service of the church. The cause
of such persons is a human-rights issue and should not be understated as
charity or a social or health problem, as has often been done. All members
and leaders of the churches should respect fully the human rights of persons
living with disabilities. This includes full integration into religious
activities at all levels and the eradication of physical and psychological
barriers which block the way to righteous living. Governments at all levels
must also eliminate all barriers to free access and full participation
of people with disabilities to public facilities and public life. We welcome
the creation of the new network of ecumenical disability advocates and
encourage churches to support it.
3.29.
Interfaith
cooperation for human rights. Violations of human rights and injustice
cannot be resolved by Christians alone. Collective interfaith efforts are
needed to explore shared or complementary spiritual values and traditions
that transcend religious and cultural boundaries in the interests of justice
and peace in society. We welcome the progress made by the WCC to pursue
such a path through interfaith dialogue in a way which respects the specificity
of the Christian witness for human rights and encourages the churches,
each in their own place, to continue and deepen interfaith dialogue and
cooperation for the promotion and protection of human rights.
4. Safeguarding
the rights of future generations.
Out of concern for the future of
all creation, we call for the improvement of international norms and standards
with regard to the rights of future generations.
4.1.
Human-rights education. Churches have more often reacted to
the situations of human-rights violations than to be pro-active agents
of prevention. We urge the churches to engage more emphatically in preventive
measures by initiating and implementing formal and systematic programmes
of awareness-building and human-rights education.
4.2.
Peace-building and Human-rights. Similarly, we urge churches to participate
in processes of peace-building through public monitoring, discernment of
early signs of violations of human rights and by addressing the root causes.
4.3. The future. Central to the WCC's recommitment to the Universal Declaration
of Human Rights is a vision of sustainable communities, of a just, moral
and ecologically responsible economy. As we look to the future, we recognize
that the accomplishment of human rights is only possible through accepting
our God-given responsibility to care for one another and the totality of
God's creation (Ps. 24).
4.4. We
affirm the emphasis of the gospel on the value of all human beings in the
sight of God, on the atoning and redeeming work of Christ that has given
every person true dignity, on love as the motive for action, and on love
for one's neighbour as the practical expression of active faith in Christ.
We are members one of another, and when one suffers all are hurt. This
is the responsibility Christians bear to ensure the human rights of every
person.
As
Christians, we are called to share in God's mission of justice, peace and
respect for all creation and to seek for all humanity the abundant life
which God intends. Within scripture, through tradition, and from the many
ways in which the spirit illumines our hearts today, we discern God's gift
of dignity for each person and their inherent right to acceptance and participation
within the community. From this flows the responsibility of the Church,
as the body of Christ, to work for universal respect and implementation
of human rights (consultation on "Human Rights and the Churches: New
Challenges," Morges, Switzerland, June 1998).
The eighth assembly
of the World Council of Churches, meeting in Harare, Zimbabwe, 3-14 December
1998 therefore adopts the following statement on human rights:
© 1999 world council of churches | remarks to webeditor