We celebrate the churches' continuing commitment to the cause of human rights as expressed through the World Council of Churches from its first assembly in 1948, the year in which the Universal Declaration of Human Rights was adopted. The churches' commitment to the principles of the Declaration has been enunciated in theological terms by subsequent assemblies. The Nairobi Assembly in 1975 stated: "God wills a society in which all can exercise full human rights. All human beings are created in God's image, equal, infinitely precious in God's sight and ours " The Vancouver Assembly, under the theme, "Jesus Christ, the Life of the World", reaffirmed the churches' commitment "to work even more fervently for the elimination of all forms of inhumanity, brutality, discrimination, persecution and oppression "
In 1974, in St. Pölten, Austria, representatives of churches from all parts of the world - South, North, West and East - were brought together to review the first 25 years of ecumenical concern for human rights and to recommend to the Fifth Assembly in Nairobi the following year a new statement of ecumenical policy on human rights. The St. Pölten Consultation on "Human Rights and Christian Responsibility" emphasized the indivisibility of human rights as expressed in the Universal Declaration and the two International Human Rights Covenants. It shifted ecumenical thinking into a new phase by acknowledging that violations of individual human rights were not simply aberrations of an essentially just world order but rather most often the result of unjust structures which exploit the poor. The struggle for human rights was seen as central to struggles for liberation from poverty, colonial rule, racist systems and military regimes. The St. Pölten Consultation recognized the struggle for rights of peoples as primary and without which the observance of individual human rights could not be guaranteed. At the same time it cautioned that the effectiveness of such an approach would always have to be measured in terms of the freedoms and rights of every individual.
The St Pölten Consultation's new approach also included the admonition that the essential global ecumenical solidarity in support of human rights could only succeed if each church took primary responsibility for safeguarding and promoting human rights within its own national context and for caring for the victims of human rights abuse.
The Nairobi Assembly subsequently affirmed the emerging ecumenical consensus on human rights outlined in St. Pölten, emphasizing:
the right to basic guarantees of life;The new insights gained in St. Pölten enriched the churches' expression of God's mission and practice in the field of human rights in the succeeding years.
the right to self-determination and cultural identity and the rights of minorities;
the right to participate in decision-making within the country;
the right to dissent;
the right to personal dignity; and
the right to religious freedom.
In preparation for the Eighth WCC Assembly, the Central Committee called for a new global review of ecumenical policy and practice on human rights. This consultation in Morges has gathered together the results of that review. It has reaffirmed the theological consensus stated by the Fifth Assembly, considered the results of this new series of regional seminars on the evolution of human rights thinking and practice of the churches over a second period of 25 years, noted continuing concerns and emerging issues, and provided guidance for the future work of the churches and their ecumenical movement in this field.
We reaffirm the World Council of Churches' assertion that human rights are indivisible and
universal.
We further affirm the many achievements of the past five decades which have laid the
foundations of
international human rights norms and standards, derived in part from the churches' work and
their
cooperation with the United Nations and with other non-governmental organizations
committed to
human rights.
The Universal Declaration of Human Rights is now recognized as a fundamental reference
point for
peoples around the world and provides the cornerstone of human rights work. It was adopted
as a
"common standard of achievement for all peoples and all nations," and the universality and
indivisibility of human rights were re-affirmed at the UN World Conference on Human Rights
held in
Vienna in 1993.
The UN Human Rights Commission and other oversight bodies have provided forums for the
exposure of gross and systematic violations of human rights. They have progressively assumed
new
responsibilities for monitoring, extended the provision of technical services, established new
international standards and elaborated new enforcement mechanisms. The UN's effectiveness
has
been enhanced since the end of the Cold War. Peace processes under its auspices have
included a
human rights component in several countries. The establishment of the post of UN High
Commissioner for Human Rights and restructuring of the UN have further strengthened this
work.
The World Council of Churches has played a significant role in these developments. The
Council and
the churches have urged governments to ratify the Conventions, supported UN efforts to
eliminate
racism, and contributed to the development of standards such as the Convention on the
Elimination
of all Forms of Discrimination Against Women, the Declaration on Religious Intolerance, the
Convention on the Rights of the Child and many others. The WCC has also supported the
development of more effective mechanisms for implementation of these standards, and for the
protection of human rights defenders. Through insisting on the indivisibility of human rights,
the
WCC has actively challenged the ideological division between civil and political rights, on one
hand,
and social, economic and cultural rights on the other, the latter having been largely ignored in
the
official international human rights implementation processes of the United Nations until
recently.
Ecumenical practice over the past 25 years has therefore worked to embed the insights of St
Pölten and Nairobi in global human rights methodology and practice and to strengthen
international mechanisms for monitoring and enforcement. The ecumenical movement has
worked
to expose the abuses of anti-democratic, authoritarian and military regimes and deny
legitimacy to
them. Its methodology has included:
At the same time, we have examined the reports of regional consultations and must
acknowledge
that there have been shortcomings in the work of the churches and of the World Council of
Churches. Our commitment has sometimes wavered despite the pressing needs which confront
us.
It is reported that knowledge of ecumenical policy on human rights has eroded and that
churches in
several regions have assigned lower priority and fewer resources to human rights than was the
case
15 years ago.
At the close of this century, new challenges arise from the increased concentration of political
and
economic power in the hands of elites in the major industrialized countries in cooperation with
elites
in other countries. New and complex relationships of dominance and exploitation with a more
comprehensive global reach require the churches to equip themselves for a new phase of the
struggle
for human rights. These challenges are of such magnitude that many of the achievements
affirmed
above may be at risk. Revitalized commitment and concrete engagement are urgently required
of the
churches in order not only to affirm ecumenical positions and understandings which are the
essential
basis for human rights work, but also to develop new approaches capable of addressing the
new and
complex challenges facing us on the threshold of a new millennium. We reaffirm the holistic,
inclusive vision of the oikoumene for a peaceful, sustainable society based on justice and
human
dignity which must inform such new initiatives.
These threats to human dignity and freedom remain, albeit in altered form, and the gains made
and
lessons learned from this period of human rights struggle must be further consolidated.
With the end of the Cold War, however, the context has changed radically. It offers the
opportunity
for greater international cooperation in defense of human rights, but it has also intensified
injustice,
exploitation and inequality in most parts of the world. The global entrenchment of the
economic,
political and military domination of particular elites threatens peoples everywhere.
The shift towards greater concentration of power is most clearly seen in its economic form:
the
intensification of global economic integration under the ideological commitment to the
unfettered
free market. This is commonly called "globalization", a term which misleadingly implies an
equality
of participation in the costs and benefits of international economic integration while obscuring
the
actual effects of such an approach to the global economy.
Underlying the present forms of trade and investment liberalization which tend to render
national
economies even more vulnerable to outside economic forces and their extra-national priorities,
is the
construction of political partnerships between national elites whose interests are served by the
dominant pattern of economic development. These new economic-political alliances
systematically
remove from ordinary people the social power to order and direct their lives. Traditional
life-styles
are undermined as people are integrated into the routine of an industrial life-style which
encourages
consumption-oriented aspirations, but denies the majority the means to fulfil them. These
strong
pressures for social regulation consign to the margins or punish those who cannot sell their
productive labor or those who resist processes of cultural and political integration and
homogenization. This exercise of coordinated global economic and political power is
undergirded by
an increasingly integrated global military system of control.
Free market ideology engages in the fiction that economic power is unrelated to political
power. It
claims that competition and commodification -- not only in the production and distribution of
goods,
but also in most aspects of people's daily lives -- is natural and moral. Yet this development of
an
international free market continues to intensify inequality within and between societies, to
fragment
societies by fomenting new, destructive religious, ethnic, linguistic and other divisions. It
forces
millions of people into jobs with inhuman working conditions, into casual labor with no
assurance of
continuing subsistence, or into unemployment, poverty and despair.
Thus the dominant model of economic growth based on the ideology of the free market
exhibits
almost total disrespect for the human person made in the image of God, excludes alternative
models
and punishes those who advocate them, and ignores fundamental spiritual values.
Associated with the trend towards economic integration through globalization are the
strategies of
de-regulation and privatization. Often justified in terms of efficiency and good business
management, these strategies have eroded the political role and responsibility of the state to
defend
the interests of its citizens.
De-regulation is actually a process of re-regulation which shifts many of the regulatory
functions of
the state into the private economic sector where there is no public political accountability.
Similarly,
privatization shifts control of national economic assets away from democratic processes,
which
ensure their management in the public interest, to publicly unaccountable private corporations
which
seek to maximize profits in the interests of groups of investors, many of whom may not reside
in the
country.
Thus, globalization increasingly undermines the political participation of large sectors of
society in
the democratic process and their ability to influence state policy in the wide public interest.
Elites in
all countries, interested in this development of economic power for the few, seek to escape
from
social regulation and political accountability to democratic structures. This does not mean that
the
state is stripped of power, but that it is increasingly obliged to function less in the interests of
the
people than of the international movement of capital for the benefit of a few. In some
exceptional
cases, even the state's role in law enforcement has been sub-contracted to private groups
which are
not directly accountable to the public.
Globalization also erodes democratic participation at the international level, promoting the
fiction
that economic and political decision-making can be separated. The increasing dominant role of
such
multilateral economic' mechanisms as the Group of Seven, the World Trade Organization, the
World Bank, and the International Monetary Fund circumvents the political' mechanisms of
international cooperation embodied in the UN Charter, rendering economically vulnerable
countries
virtually powerless to defend their interests either individually or collectively.
The qualitatively new combination of financial capital (transnational banks and financial
institutions)
and productive capital (transnational corporations) constitutes social power of an order
previously
unseen. This return to the ideology of unlimited economic growth and the reassertion of
exclusive
private ownership of advanced science and technology lays claim to ownership of creation
itself.
Refusing the demands of the Rio de Janeiro "Earth Summit," it is destroying the global
environment
and endangering the lives of all people.
In this context of globalization, the international human rights discourse is being politicized
once
again. While during the period of the Cold War, the foreign policy interests of the dominant
powers
held weaker nations hostage to ideological confrontation, today the polarity has shifted to a
South-North divide between industrialized and developing countries. While focusing
much-needed
attention on the abuses of authoritarian governments in the South, this shift has reemphasized
civil
and political rights and further minimized economic, social and cultural rights. The selective
indignation' of some major powers -- who refuse to be held accountable for their own
violations of
international civil and political rights standards -- has given rise to the charge that human
rights
cannot be considered universal. Ruling elites in some developing countries counter external
pressures for compliance with civil and political rights norms, claiming a similar immunity on
cultural
grounds, and appealing to nationalist and ethnocentric sentiments at home in a way which
often
obscures the underlying common interest or partnership of these elites with their counterparts
in the
North.
Thus, globalization today poses significant challenges to the churches as they approach their
human
rights task. But globalization -- with all its potential for destruction of human community, for
economic and other forms of exploitation and repression -- also has within it elements which,
if
effectively used, could be used to counteract its worst effects. Increased possibilities for
communication and information flow have made possible new global alliances of people joined
in the
struggle to achieve the protection of human rights in their own and other societies. These have
made
possible the burgeoning of an international civil society movement which demonstrated its
force at
the "Earth Summit" in Rio de Janeiro and subsequently has powerfully influenced successive
UN
world conferences. Its impact has also been felt in UN policy discussions on sustainable
development, the global environment, population, women's rights, human settlements and
many
areas of human rights standard setting and monitoring. The world's peoples are not oblivious
to the
dangers inherent in globalization, nor have they remained immobile or complacent. Civil
society
groups in nations around the world, and across all divides are sharing both information and
strategies. As demonstrated by the successes of the international campaign to ban landmine,
people's movements can have a substantial impact when they come together in forms of
cooperation
on issues they hold in common across borders. Churches and church-related movements have
often
taken a lead in these new civil society efforts. They must continue to encourage and
participate in
counter-force alliances to resist the many negative trends of globalization and to forge a future
based
on respect for human rights, international law, and democratic participation.
The Rights of Uprooted People. The International Year of Churches in Solidarity
with
Uprooted People raised global awareness of the fact that the number of refugees, migrants and
internally displaced persons has reached unprecedented levels as a consequence of civil
conflicts,
human rights abuses, misguided development schemes and extreme poverty. This too is
characteristic of the age of globalization. The WCC has long been at the forefront of advocacy
for
improved international standards for the protection of the human rights of refugees and
migrants.
We welcome, in this context, the adoption of the International Convention on the Protection
of
Rights for All Migrant Workers and Members of their Families, and urge the churches to
promote
the wider dissemination and discussion of these standards and to press upon their governments
for
ratification of the Convention.
Refugees, migrants and internally displaced persons have too often been considered, even by
the
churches, more as objects of humanitarian concern than as human beings invested with
universal
rights. Effective national and international standards and mechanisms remain woefully lacking.
We
encourage the WCC and the churches to continue to support and cooperate with the important
work
of the United Nations High Commissioner for Refugees, and to seek there significant further
improvements in international standards and their implementation. This is particularly needed
with
respect the protection of the rights of internally displaced persons where few enforceable
norms
currently exist.
Churches need to be encouraged and assisted to address this concern at local, national and
international levels, facilitating the involvement of affected persons and groups in decisions
about
their own rights, welfare and future.
Colonialism and Self-Determination. Over these past fifty years, colonial rule has
given
away almost universally to national self-determination for colonies and non-self-governing
territories.
But the legacy of colonialism continues. Many former colonies have yet to recover from its
impact,
or to overcome the economic, political and cultural domination of their colonizers. This legacy
also
continues to mark the policies and behavior of former colonial powers. Some territories have
still
not been able to exercise their right to self-determination or to accede to independence. In
some
cases, the United Nations has been prevented by metropolitan powers from assisting such
peoples to
proceed to acts of self-determination and independence. In a number of these cases, dominant
powers have converted territories under their formal or effective control into military zones,
areas
for testing nuclear and other weapons, and for the dumping of nuclear and other toxic wastes.
The pleas of indigenous peoples for self-determination, or greater autonomy on their historical
lands,
have still not been heeded in many places. National or ethnic minorities within existing
nation-states
often clamor, too, for independence or greater autonomy in order to be able better to defend
their
traditions, languages and cultures.
The right to self-determination should be understood as ensuring every individual, regardless
of
ethnicity, religion, gender or political status to participate fully in every aspect of the social,
economic, cultural and political processes that affect their lives.
The churches should offer their solidarity with peoples in such situations in ways which
promote
peaceful solutions through dialogue and build friendly relations among minorities and between
them
and the majority. Churches should attend especially to the needs of small minorities who
cannot
aspire to autonomy, seeking to assure for them opportunities to participate fully in national life
and
democratic institutions. Every effort should be made to avoid situations in which frustrated
aspirations give rise to extremism and open conflict.
The Rights of Indigenous People. Extensive work has also been done by the
churches to
support the centuries-long struggles of indigenous peoples for survival, land rights and
sovereignty,
and against militarization, systematic campaigns of extermination, population transfers and
forced
assimilation. The WCC, through its Program to Combat Racism, has been an important
instrument
and facilitator of indigenous peoples' struggles to gain full recognition of their human rights,
and to
give voice to their demands in UN human rights forums. The churches and the ecumenical
movement need to continue to address indigenous peoples' demands for self-determination
with
regard to culture, land ownership, spirituality, language, traditions and forms of organization,
and to
the protection of indigenous peoples's knowledge, including intellectual property rights.
Elimination of all Forms of Discrimination. The ecumenical movement has a long
history of involvement in the struggle against racism and racial discrimination, especially, since
1969,
through the WCC's Program to Combat Racism. This concern has long been addressed in
ecumenical policy on human rights. But over the past quarter-century awareness has grown in
the
churches and in society at large of a range of violence, human rights abuses and discrimination
suffered by social groups whose plight has been widely ignored or hidden as a result of social
stigmas. The recognized non-discrimination rights of every person need to be broadened,
calling
upon states to take appropriate action to protect all people resident in their territory from
discrimination in accordance with the provisions of the Universal Declaration of Human Rights
which declares: "Everyone is entitled to all the rights and freedoms set forth in this
Declaration,
without distinction of any kind, such as race, color, sex, language, religion, political or other
opinion,
national or social origin, property, birth or other status."
Economic and Social Justice. We reaffirm the position taken by the Nairobi
Assembly
which strongly renewed the historical commitment of the ecumenical movement to a holistic,
interrelated approach to the full range of civil and political rights, and social, economic
cultural
rights. Further steps are needed to provide effective international oversight of compliance
especially
with the International Covenant on Economic, Social and Cultural Rights. The present
reporting
procedures by states parties through the UN Economic and Social Council are inadequate to
present
needs. This Convenant needs to be strengthened through the creation of a body with powers
equivalent to the Human Rights Committee for which the International Covenant on Civil and
Political Rights provides.
The trend towards globalization of the world economy, with its highly materialistic and
profit-oriented approach to human existence, requires that the churches reassert their
conviction that
God
intends for people to live in community, assuming responsibility for one another, and not as
isolated
individuals interested solely in their own personal freedoms, benefits and privileges.
Globalization has not resolved the question of the debt burden of the least developed nations.
It has,
rather, institutionalized the problem and provided only superficial relief. The WCC and the
churches
should continue to address the issue of foreign debt and its debilitating effects on the
least-developed
countries and to lobby with lending countries and multilateral institutions for debt forgiveness
or
concessional terms for debt repayment.
Now, more than ever, the indivisibility of rights is an essential component of the churches'
understanding of and commitment to the protection of groups and individuals.
Torture, Forced Disappearances, Extra-judicial Executions and the Death Penalty. In
the period since the Nairobi Assembly, the WCC Central Committee has adopted significant
policy
statements in these areas of critical concern. The churches need to reaffirm these policies and
act
upon them in light of the lasting effects and the continuation or resurgence of such
violations.
Forced disappearance has been seen as a crime against humanity which effects not only
individual
persons, but whole families. Families suffer from the loss of family members, the theft of
goods
belonging to the family when a family member is abducted, and the hiding of information
about the
fate of disappeared loved ones. Affected families have the right to know the truth, and to
demand it
from civil authorities, the armed forces, the police and from other groups or bodies responsible
for
disappearances. Individuals and families have the right to the restitution of stolen goods or
property,
or to fair compensation for their loss.
The dramatic increase in recourse to the death penalty in both poor and highly-developed
societies
should also be of particular concern to the churches.
The Rights of the Child. Churches have long been at the forefront of efforts to
protect
the rights of children. Particularly during this past decade efforts have been made to assure
that the
right of children to participate in decisions having to do with their own future. New awareness
has
been built and efforts made to protect children from exploitation and abuse, especially in times
of
war, and to address the root causes of this dramatic social ill. Substantial progress has been
made
toward the adoption of effective international protections, but the work is far from done.
Further
standards are required, greater public awareness needs to be built, and effective protections
put in
place to prevent female infanticide, abusive child labor, sale of children, child prostitution and
child
pornography, and the use of children in armed conflict.
A particular new concern needing to be addressed by churches and civil-society in general is
the
plight of children orphaned as a result of death of parents from AIDS and the abandonment of,
or
discrimination against children living with HIV/AIDS.
Impunity. More recently, the WCC has begun to address intentionally the question of
impunity for crimes involving violations of individuals' and peoples' human rights. Ecumenical
attention was first drawn to this question by human rights defenders in Latin America, but the
experience of many parts of the world has shown that impunity is a fundamental obstacle to
the full
realization of human rights and the construction of democratic societies.
Impunity refers to those measures which, de facto or de jure, authors of
violations of
human rights, taking advantage of privileges granted by the state, are exempted from being
brought
to justice and punished. In countries undergoing transitions to peace and democracy,
governments
often are confronted with the need to opt between social harmony and justice. But from the
perspective of the churches, the absence of justice for the victims of crimes committed or
condoned
by the state impedes reconciliation.
Impunity often involves hiding truths whose revelation is essential to satisfy victims and
society as a
whole that previous crimes against them have been acknowledged, and for the process of
reconciliation to begin. The absence of truth is particularly grave when it hides facts related to
forced disappearance of family members or loved ones. The recovery of historical memory is
basic
to this process of achieving justice with respect to the past and is pedagogical for the
future.
The recent tragedies of Bosnia and Rwanda illustrated again, and most dramatically, the
dangers
which society encounters when the wounds of the past are not healed. As in these cases, the
culture
of impunity in many parts of the world is a major factor responsible for continued or reiterated
violations of human rights.
The international community and national governments have just begun to grapple with the
ethical,
theological, social and political implications of this question through the creation of truth and
reconciliation commissions and international tribunals. Discussions are underway as this
Consultation is being held on the creation of an International Criminal Court. We look forward
with
hope to the prospect of its creation. In order to be effective it must be independent, impartial,
and
free from all political constraints. It should not be bound exclusively to decisions of the UN
Security
Council, but be empowered through the appropriate participation of all countries. Such a court
should be given sufficient powers to act de jure without relaying on externally initiated
charges or authorization.
The role of churches is essential to eradicating impunity, since they respond to a Gospel to
which
truth, justice, reconciliation and forgiveness are central. The churches should address the
question of
impunity especially from the perspective of the victims, and seek to replace cultures of
impunity with
a culture of accountability and justice.
Ecological rights. The full exercise of human rights requires a healthy environment.
Nuclear and other toxic wastes, atmospheric pollution, climate change, massive deforestation,
depletion of fish stocks and other forms of assault on God's creation threaten the survival and
well-being of individuals and societies and sacred lands. Churches must connect their work for
human
rights with their concerns for the environment. A number of issues are particularly
pressing:
As noted above, economic globalization and the growing power of transnational corporations
increases the potential of large scale industrial pollution and resource exploitation with
negative
consequences particularly for vulnerable indigenous peoples and populations in countries of
the
economic South.
The burgeoning field of biotechnology poses new challenges such as the patenting of
biological
resources by pharmaceutical companies with no or minimal reimbursement of financial benefits
to
indigenous peoples from whose lands the resources are extracted, and upon whose traditional
medical knowledge these companies rely.
The increasing use of intellectual property rights threatens to privatize many technologies and
resources, making them more expensive and less accessible to the poorer nations and to
peoples
seeking to pursue sustainable agriculture. Churches should be proactive in the protection of
the
intellectual property rights of indigenous peoples.
Religious Freedom. Ecumenical concern for the right to religious liberty dates back
to the
International Missionary Conference of 1910. Today, in the post-Cold War period, it has taken
on
new dimensions as religion has re-emerged as a significant and sometimes dominant factor in
internal
conflicts and in national and international politics. Many Christians and churches have worked
untiringly for peace, tolerance and harmony in such situations. However, from time to time,
and in
dramatic ways, religion has been manipulated to promote narrow nationalist or selfish interests
and
objectives. This has lent credence to the notion of the "clash of cultures" debate which has
tended to
divide the world along religious lines.
We reaffirm the statement of the Nairobi Assembly that "Religious liberty should never be
used to
claim privileges. For the Church this right is essential so that it can fulfil its responsibility
which
arises out of the Christian faith."
The list of countries that have declared an official state religion grows, giving to religion
constitutional and legislative powers and privileges. In a number of these cases, the freedom of
citizens to choose and practice the belief of their choice is more and more severely restricted.
The
secular and plural basis of the state is under widespread assault, and religious extremism and
intolerance is on the rise.
Former Communist countries struggle to revise or adopt new basic laws on religion and
religious
practice under pressure to pattern such legislation after Western models, creating a "free
market" of
religions. Churches and other faith bodies argue for protection against an invasion of
exogenous
religious movements and proselytism as they seek to recover from decades of repression and
atheist
rule. Difficult new questions arise for the ecumenical movement which has declared opposition
to
proselytism, and at the same time advocates for religious freedom based on the provisions it
has been
instrumental in having included in international human rights standards.
Religious intolerance and restrictions of religious freedom grow almost universally. Questions
arise
related to the degree to which religious freedom is an absolute right, the relationship between
religion and culture, the role of religion in the political sphere, the relationship between
religion and
national and ethnic identity, and the place of religious freedom in inter-faith dialogue. And
these
questions connect immediately with others related to the role of religion in promoting social
justice,
tolerance, harmony, peace and reconciliation. All of these will require the concerted attention
of the
churches in the next period.
Universality v/s Cultural Relativity. The renewed politicization of human rights in the
post-Cold War period noted above, and its selective' use in determination of economic, trade
and
political relations by the countries of the North have led many countries of the South to
challenge the
universality of human rights on grounds of cultural and religious particularity. The churches
should
pursue dialogue more vigorously to bridge differences, real or perceived, in order to use the
humanitarian and liberating aspects of all religions to undergird the principles of
universality.
The Bahia World Mission Conference was devoted to the question of Christianity and Culture,
and
shed some light on these questions. Similarly, the WCC program on inter-faith dialogue has
taken
up this subject in a series of dialogue encounters. Such dialogue must be pursued ever more
vigorously to promote and protect human rights.
Erosion of Power and Authority of the State. Globalization and the fragmentation it
tends
to produce in human community have introduced a new dimension to the human rights
discourse.
Since the creation of the United Nations the state has been regarded as the basis of
international
relations. It has been the state which has been expected to provide the basic framework for the
people to protect their land, culture, traditions and freedoms from foreign imposition. Since
the end
of the Cold War, the role of the State has been severely eroded by the imposition of a
free-market
ideology which seeks to lower all barriers to the free flow of capital. As a result, real political
power
now increasingly resides with economic and financial institutions and corporations with a
global
reach. From within, the state is under attack by religious, ethnic, and national forces that are
becoming increasingly violent and destructive. State power, so far as it remains, tends more
often
now to be exercised more in the interest of capital and economic growth than of the rights,
dignity
and social well-being of its own people.
The 1937 Oxford Conference on "Church, Community and State," called for a strengthening
of the
state in its role of servant and defender of its people. There is need for the churches once again
to
attend to this concern, and to reconsider their roles vis-à-vis the state. Today, the
churches
must continue to hold the state accountable to the people for the protection and promotion of
their
human rights, but at the same time to seek to transform and strengthen the state in ways which
would enable it to perform its legitimate role. For example, in many situations, particularly
those of
emerging new democracies, new human rights alliances need to be formed with government,
economic actors, and other civil society movements in the interest of equipping society as a
whole to
overcome violence and to respect and defend of the rule of law and international human rights
standards, especially in the social, economic and cultural spheres. In this connection, the
churches
should seek to strengthen the human rights instruments both of their states and of the regional
inter-governmental institutions of which they are a part.
Information Technology and Access to Information. The 1991 WCC Seoul
Convocation on Justice, Peace and the Integrity of Creation affirmed the right of everyone to
have
access to reliable and timely information and to free communication. Today the need for the
exercise
of this right is ever more critical in view of the new challenges arising through globalization
and the
tendency to monopoly control of means of communication.
Everyone has the right to participate in global culture. At the same time, peoples also have the
right
to protect their cultures from the imposition of the cultures of those who control the means of
communication. New issues also arise related to the rapid pace of development of new
technologies
for the transmission of information.
We recall that Art. 27 of the Universal Declaration of Human Rights and the corresponding
Article
13 of the International Covenant on Economic, Social and Cultural Rights give populations
the right
to benefit from scientific advances, particularly with respect to developments in the fields of
medicine
and pharmaceuticals. The present flow of information and technology violates this right by
denying
the poor in the industrialized world and poor nations access both to the technology and the
products
of such advances in the scientifically advanced nations.
This right to information is an increasingly complex area which requires vigilance, analysis and
advocacy on the part of the churches.
Human Rights, Conflict Resolution, Peace Building and the Promotion of a Culture of
Peace. In the post-Cold-War period human rights have been shown to be key not only to
the
prevention of war and strife, but to the resolution of conflict and the healing and
reconstruction of
societies after formal peace has been established. Nevertheless, conflicts have not diminished,
but
have only been transformed. As noted above, the massive violation of human rights, the
increasing
distance between the rich and the poor, and the progressive marginalization of broad social
sectors is
the most important cause of violence in the contemporary world.
On the other hand, many of the new conflicts respond to false or distorted causes which
manipulate
national or religious feelings or ethnic and cultural differences in order to engender violence.
Closely
examined, many of these supposed causes are seen to be only excuses offered by economic or
personal interests or mere power struggles.
Prevention strategies should, therefore, be linked to the promotion and realization of human
rights,
the unmasking and denunciation of false justifications of conflict, and the struggle against the
dangerous and destructive arms race in which the majority of nations are involved as
producers,
sellers or purchasers, or conveyors of arms.
Efforts need to be exerted, therefore, to seek to prevent conflicts from exploding into violent
confrontations. In this respect the WCC's Program to Overcome Violence needs to be
continued
and strengthened as a means of equipping and supporting the churches in their calling to be
peacemakers through engaging in conflict prevention, mediation and peaceful resolution of
conflict.
At the same time, the churches should redouble their efforts and improve their ability, when
open
conflict has broken out, to assist civilian populations, victims of violence and those who are
uprooted
by force, be they refugees or internally displaced persons. The proliferation of ethnic and
nationality
conflicts in the period since 1991 has given rise to what have been termed "complex
emergencies," in
which serious questions have been debated with respect to ethical norms which should
undergird
emergency response. It is necessary to reaffirm and safeguard the rights of the victims of
humanitarian crises. We note with appreciation the work done in this connection by the WCC
and
other NGO partners to develop Guiding Principles on Internal Displacement for more effective
protection of internally displaced persons in times of conflict, and of a Code of Conduct to
safeguard
victims. The churches should be encouraged to support these initiatives as they are proposed
to
governments for adoption, and to work further on the elaboration of compliance procedures
and
mechanisms which will ensure that the application of the new "best practice" principles not be
misused to deny local churches and humanitarian bodies a leading role in response to
humanitarian
need.
International humanitarian law applicable in times of war, and other relevant instruments of
international human rights law should be scrupulously applied. Especially to be condemned are
arms, like anti-personnel mines, which inflict cruel and inhuman injury, and the forced
recruitment of
children into military service. The argument of "due obedience to superior orders" should be
universally rejected as a justification for violation of human rights.
Crimes against humanity cannot go unanswered. Until adequate instruments of international
justice
are put in place, such crimes should be judged by national tribunals in whatever country may
be
affected.
Among the various strategies to be employed for the construction of a lasting peace, we
commend
those processes known as "Peace Missions" promoted by the United Nations in recent years.
Such
missions should be continued and complemented by similar ones initiated by other
international,
regional or sectoral organizations, including those of the ecumenical movement. Once armed
conflict has been stopped, social and legal structures need to be reformed to promote
ideological
pluralism and political participation of all citizens.
In the 1980s, the WCC did ground-breaking work on the causes, dynamics and effects of
militarism
and the militarization of society. This work contributed significantly to the development of
new
international standards, and is reflected in them. The churches have more recently been
instrumental
in international campaigns to ban anti-personnel land mines, and are taking the lead in new
efforts to
control the production, transfer and commerce in small arms. This work needs to be retaken
and
strengthened now in the light of a changing world wracked by violence and internal as well as
international armed conflicts which result in massive violations of human rights.
These emerging trends pose a serious challenge to the churches in the years ahead. To counter
these
forces of evil and darkness, churches must renew and reaffirm their common commitment to
the core
values that uphold human life and dignity. The affirmation at the Sixth Assembly reminded us
that
"The biblical vision of peace with justice for all, of wholeness, of unity for all God's people is
not
one of several options for the followers of Christ. It is an imperative of our times." Fifty years
of
struggle to promote human rights have made the churches aware of their strengths, but more
especially of their weaknesses. It has led them to the realization that it is not enough to react
to
situations where human rights violations occur. The root causes of violations must be
addressed.
In confronting the continuing and new challenges identified in this consultation:
Widespread extreme poverty and growing social exclusion constitute violations of human
dignity
and pose still a serious challenge. Their alleviation and ultimate elimination must remain a
priority
for the churches, realizing that the root causes of these violations often lie in the unjust
international
order and in huge military expenditures incurred which lead often to corruption of government
officials and massive neglect of social needs, reminding us of the need to reaffirm the
indivisible
character of human rights, democracy and development.
New efforts must be undertaken to promote and support education and training programs in
human rights at regional, national and local levels, including the strengthening of youth
internship
programs, recognizing that education on human rights and dissemination of information are
essential
to the promotion and respect for human rights. Education programs must be geared to
promote
understanding, tolerance, peace and friendly relations between racial, religious, ethnic and
national
groups. They must build peoples' awareness that they have rights, and encourage education for
civic
responsibility and participation in democratic institutions.
Special efforts must also be made to help in the implementation of established rights through
of
the strengthening civil society organizations, and of national legislation and human rights
institutions, including an independent judiciary committed to the rule of law.
The WCC and its member churches should strengthen their capacity in the areas of study and
analysis of trends and structures which are at the root of violations, including: the causes and
effects
of armed conflicts; poverty and marginalization of the people; cultures of impunity, violence
and
intolerance; globalization, international debt, and the roles of transnational corporations and
international finance institutions; the exploitation of nature and the eco-system.
International solidarity work remains essential for protection of human rights, bearing in mind
the
affirmation of the Fifth Assembly that the chief task of the churches is "to work for the
realization of
(human) rights where we are, but when there are those elsewhere who are powerless
to cry
out, we are called to be the voice of the voiceless and the advocates of the oppressed."
Actions of
solidarity should be based on accurate information, and guided by those engaged in struggles
for
human rights in other societies. They should take into account diverse goals and strategies
appropriate to different situations and not be used to impose one's own cultural, political or
other
norms. Churches in the North should work to rebuild their capacity to address human rights
violations in their own societies, and help build and/or sustain the capacity of churches in the
South
to do similar work in the places where they live and witness.
Churches should not only react when violations of human rights occur, but be proactive,
seeking
to foresee such violations and to remove their causes.
The WCC should continue to provide opportunities for churches to consider together
priorities
for work on human rights, conflict prevention and transformation, solidarity, sharing and
advocacy,
paying attention to identification of the particular role to be played by the churches and
ecumenical
institutions.
Affirmation
We celebrate the remarkable achievements in human rights over these past 50 years: the
heightened
awareness by the peoples that they have rights, and the creation of instruments to enforce the
rights
enunciated in the Universal Declaration of Human Rights. At the same time, we are painfully
aware
that respect for human rights remains far from universal and that human rights continue to be
violated throughout the world. Whole populations are deprived of the basic necessities of life.
Many
people still suffer persecution and even torture for their political opinions or persecuted for
their
religious beliefs. Many continue to suffer from various forms of discrimination, are
marginalized and
excluded from the benefits of society, and many peoples and communities are prevented from
attaining the wholeness to which they aspire and to which they are entitled. In a spirit of
repentance,
we recognize the complicity of many Christians and churches in this continuing denial of full
humanity to human beings created in God's image.
This consultation honors and affirms these achievements, acknowledging the deep
commitment of
those who have labored in these fields and recalling with heartfelt sorrow the toll in human life
represented by the continuation of human rights violations.
New Challenges
Over the past 50 years, the churches have confronted in their human rights work the realities
and
consequences of colonialism and racism, the brutal authoritarianism of national security
regimes, the
subsuming of human rights to national development objectives by national political elites, and
the
imperatives of political loyalty generated by superpower rivalry and militarism. The structures
and
ideologies associated with these forms of political and economic dominance were critiqued by
churches and by movements for justice and democracy which grew in response to these
inhuman
forces.
Continuing Concerns and the Emerging Ecumenical Human Rights Agenda
In the period since the 1975 Nairobi Assembly, the ecumenical movement and the churches
have
significantly expanded the social agenda through stimulating a wide new awareness of issues
which
were not previously taken enough into account in the field of human rights. These need now
to be
incorporated clearly in global ecumenical policy on human rights.
The Rights of Women. Despite the excellent and persistent work done by women's
groups
in national, regional, and international arenas, and by churches, especially during the Decade
of
Churches in Solidarity with Women, progress toward effective protection and promotion of
women's human rights remains slow, and often inadequate, both within and outside the church.
Violence against women -- including rape, sexual slavery and trafficking, domestic violence
and
discriminatory practices in public and private spheres -- is rampant and becoming ever more
widespread. International standards have been substantially improved in this area, but the need
for
the churches to stand at the forefront of the struggle for women's rights needs to be
reiterated.
Conclusions
The global review of ecumenical policy and practice on human rights, undertaken in 1994 at
the
request of the WCC Central Committee, brought churches in all the regions together in a
process of
study and reflection on their work since the St. Pölten Consultation on "Human Rights
and
Christian Responsibility" held twenty years before. At this Consultation, we have reviewed the
results of regional meetings and find that there is much to be celebrated in the work of the
ecumenical movement in support of those engaged in the struggle for human rights. But a
great deal
remains to be done to secure more effective protections, particularly for disadvantaged,
vulnerable
and minority groups. As churches enter the next millennium, it is apparent that despite the
progress
made in promotion and protection of human rights, violations of human rights continue, and
have
become more intense in large parts of the world. There is a marked increase, in particular, in
violations of social, economic and cultural rights of peoples. This situation has worsened
during the
last decade as a result of the rapid globalization of economies. This, together with divisions
and
conflicts within societies as a result of growing ethnocentrism, religious extremism and
nationalism
has torn societies apart and often led to wars and massive human rights violations.
The WCC and its member churches must embody in their own structures the respect for the
full
range of human rights, participation, accountability and democracy that they demand of
others,
reaffirming that all human rights are universal, indivisible, interdependent and interrelated.