Church Teaching Civil Rights & Obligations
Each member of society is invested with a certain number of rights. With them come responsibilities.
Each of us, for example, is destined to use all the time, talent and resources entrusted to us during our lifetime – including all the circumstances and advantages of our birth(s) – to accomplish the Lord’s work of seeking the truth and leading others to it. Because others very often do not all enjoy the same benefits entrusted to us, a large part of our work for the Lord is to ensure that all within our reach are able to care for themselves and fulfill their own duties to the Lord, within the limits of the capacities entrusted to them. See, for example, Matthew, chapter 25.
Racism & Discrimination
The unity of the human family is not yet becoming a reality. This is due to obstacles originating in materialistic and nationalistic ideologies that contradict the values of the person integrally considered in all his various dimensions, material and spiritual, individual and community. In particular, any theory or form whatsoever of racism and racial discrimination is morally unacceptable. -433, Compendium of the Social Doctrine of the Church
Conscience & Religion
The Catholic Church emphasizes, among other rights, the right to religious freedom. Emphasis is given to the paramount value of the right to religious freedom: “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”. The respect of this right is an indicative sign of “man’s authentic progress in any regime, in any society, system or milieu.” -320, 321 Compendium of the Social Doctrine of the Church
Where euthanasia, and socially-assisted suicide, and abortion are legalized, it is critical that healthcare providers whose deepest moral convictions tell them that such procedures are wrong, not be forced to participate. Catholic teaching says workers should be safeguarded from suffering any affront to conscience or personal dignity.
It is a grave duty of conscience to avoid cooperating, even formally, with practices contrary to the Law of God.
Freedom of Speech: truth, the press & the media
Information is among the principal instruments of democratic participation. Participation without an understanding of the situation of the political community, the facts and the proposed solutions to problems is unthinkable.
It is necessary to guarantee a real pluralism in the dissemination of information, ensuring that there are many forms and instruments of information and communications. Special attention must be given to the phenomenon of the news media being controlled by just a few people or groups. This has dangerous effects for the entire democratic system… The media must be used to build up and sustain the human community in its different sectors: economic, political, cultural, educational and religious. Society has a right to information based on truth, freedom, justice and solidarity. The essential question is whether the current information system is contributing to the betterment of the human person; that is, does it make people more spiritually mature, more aware of the dignity of their humanity, more responsible or more open to others, in particular to the neediest and the weakest.
A further aspect of great importance is that new technologies must respect legitimate cultural differences. In the world of the media the intrinsic difficulties of communications are often exacerbated by ideology, the desire for profit and political control, rivalry and conflicts between groups, and other social evils. Moral values and principles apply also to the media…. 414-416, Compendium of the Social Doctrine of the Church
Gender Equity
The feminine genius is needed in all expressions in the life of society. The first indispensable step in this direction is the concrete possibility of access to professional formation. The persistence of many forms of discrimination offensive to the dignity and vocation of women is due to a long series of conditioning that penalizes women, who have seen themselves relegated to the margins of society and even reduced to servitude… An urgent need to recognize effectively the rights of women in the workplace is seen especially under the aspects of pay, insurance and social security. –295, Compendium of the Social Doctrine of the Church
Property
Private property and other forms of private ownership of goods “assure a person a highly necessary sphere for the exercise of his personal and family autonomy and ought to be considered as an extension of human freedom … stimulating exercise of responsibility, it constitutes one of the conditions for civil liberty.” -171, Compendium of the Social Doctrine of the Church
The Church’s social doctrine requires that ownership of goods be equally accessible to all, so that all may become, at least in some measure, owners. The world exists for everyone, because all of us were born with the same dignity. Diff1erences of colour, religion, talent, place of birth or residence, and so many others, cannot be used to justify the privileges of some over the rights of all. As a community, we have an obligation to ensure that every person lives with dignity and has sufficient opportunities for his or her integral development. -176, Compendium of the Social Doctrine of the Church
Not to share our wealth with the poor is to rob them and take away their livelihood. The riches we possess are not our own, but theirs as well… Other rights having to do with the goods necessary for the integral fulfilment of persons, including that of private property or any other type of property, should in no way hinder [this right], but should actively facilitate its implementation. Fratelli tutti, -188-120
Human Rights
The Church also recognizes a number of Human Rights, including “the right to life, an integral part of which is the right of the child to develop in the mother’s womb from the moment of conception; the right to live in a united family and in a moral environment conducive to the growth of the child’s personality; the right to develop one’s intelligence and freedom in seeking and knowing the truth; the right to share in the work which makes wise use of the earth’s material resources, and to derive from that work the means to support oneself and one’s dependents; and the right freely to establish a family, to have and to rear children through the responsible exercise of one’s sexuality. The Church also emphases rights to adequate housing; clean water, and secure, nutritious food; education and access to culture, transportation, basic health care. – 151-166 Compendium of the Social Doctrine of the Church
Individual Responsibilities
“In human society to one man’s right there corresponds a duty in all other persons: the duty, namely, of acknowledging and respecting the right in question.” “Those, therefore, who claim their own rights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with the other. -156 Compendium of the Social Doctrine of the Church
Subsidiarity
Subsidiarity is the principle that each element of society should serve its proper purpose, and support others in serving theirs. One consequence of this principle is that each individual, and smaller groups of people, should be allowed to make for themselves all the decisions that can responsibly be left to them, rather than to larger groups or greater authorities. This is one of the fundamental social teachings of the Church, since it helps to ensure that each individual is empowered to find his or her own way to God.
Families, Individuals, and Civil Society
It is impossible to promote the dignity of the person without showing concern for the family, groups, associations, local territorial realities; in short, for that aggregate of economic, social, cultural, sports-oriented, recreational, professional and political expressions to which people spontaneously give life and which make it possible for them to achieve effective social growth. This is the realm of civil society… This network of relationships strengthens the social fabric and constitutes the basis of a true community of persons, making possible the recognition of higher forms of social activity.
The political community is established to be of service to civil society, from which it originates… This vision is challenged by political ideologies of an individualistic nature and those of a totalitarian character, which tend to absorb civil society into the sphere of the State. The political community and civil society are not equal in the hierarchy of ends. The political community is essentially at the service of civil society and, in the final analysis, the persons and groups of which civil society is composed.
The State must provide an adequate legal framework for social subjects to engage freely in their different activities and it must be ready to intervene, when necessary and with respect for the principle of subsidiarity, so that the interplay between free associations and democratic life may be directed to the common good. -185, 417, 418 Compendium of the Social Doctrine of the Church
Subsidiary governments: provinces, municipalities, territories, & Indigenous peoples
The principle of subsidiarity is opposed to various forms of centralization, bureaucratization, and welfare assistance, and to the unjustified and excessive presence of the State in public mechanisms… Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. -185, Compendium of the Social Doctrine of the Church
Priority of civil society
The political community and civil society, although mutually connected and interdependent, are not equal in the hierarchy of ends. The political community is essentially at the service of civil society and, in the final analysis, the persons and groups of which civil society is composed. Civil society, therefore, cannot be considered an extension or a changing component of the political community; rather, it has priority because it is in civil society itself that the political community finds its justification.
The State must provide an adequate legal framework for social subjects to engage freely in their different activities and it must be ready to intervene, when necessary and with respect for the principle of subsidiarity, so that the interplay between free associations and democratic life may be directed to the common good. Civil society is in fact multifaceted and irregular; it does not lack its ambiguities and contradictions. It is also the arena where different interests clash with one another, with the risk that the stronger will prevail over the weaker. 418, Compendium of the Social Doctrine of the Church
The political community is responsible for regulating its relations with civil society according to the principle of subsidiarity. It is essential that the growth of democratic life begin within the fabric of society. The activities of civil society — above all volunteer organizations and cooperative endeavours in the private-social sector, all of which are succinctly known as the “third sector”, to distinquish from the State and the market — represent the most appropriate ways to develop the social dimension of the person, who finds in these activities the necessary space to express himself fully. The progressive expansion of social initiatives beyond the State- controlled sphere creates new areas for the active presence and direct action of citizens, integrating the functions of the State. This important phenomenon has often come about largely through informal means and has given rise to new and positive ways of exercising personal rights, which have brought about a qualitative enrichment of democratic life. 419, Compendium of the Social Doctrine of the Church
Green Party of Manitoba Human Rights
The party states, as matters of principle, that:
– governments should safeguard civil and political rights, but also have a responsibility to protect economic, social, and cultural rights
– related to subsidiarity, the province’s economic model should include a guaranteed local food supply of safe and healthful food
The party has provided no further official statement regarding its policies or positions regarding:
– civil liberties
– human rights
– responsibilities: participation & subsidiarity
Liberal Party of Ontario The party’s constitution states that:
– the party is committed to the dignity of individuals as the cardinal principle of a democratic society, and as the primary purpose for all political organization and activity in such society. In accordance with this philosophy, the Manitoba Liberal Party subscribes to the fundamental rights and freedoms of all persons and commits itself to the protection of these fundamental values.
The party has provided no further official statement regarding its policies or positions regarding:
– civil liberties
– human rights
– responsibilities: participation & subsidiarity
Manitoba New Democratic Party The party has provided no official statement regarding its policies or positions regarding:
– civil liberties
– human rights
– responsibilities: participation & subsidiarity
Progressive Conservative Party of Manitoba The party states, as a matter of principle, that it supports promotion of security in the rule of law with protection of personal and property rights and freedoms
Rights & Freedoms
The party advocates:
– to remove restrictions on Sunday and Holiday shopping, (i) repealing the Retail Businesses Holiday Closing Act to give Manitobans more freedom to choose when they shop; (ii) ensuring that local governments maintain the right to impose restrictions on shopping in their community if they choose; and (iii) continuing to mandate no shopping on Remembrance Day from 9am to 1pm
Responsibilities: participation & subsidiarity
To grow Manitoba’s Community Foundation Network, the party advocates:
– extending provincial participation in Endow Manitoba’s 24 Hour Giving Challenge until 2026
– creating a $5 million fund to permanently support the growth of community foundations through training and development, technology support, and investment management services
The party has provided no further official statement regarding its policies or positions regarding:
– civil liberties
– human rights
– responsibilities: participation & subsidiarity
Points to Ponder Civil Rights & Liberties
Privacy
As the world continues to recover from the COVID pandemic and related economic uncertainty, concerns have been raised regarding federal and provincial tracking, retention, and use of private information, including for example information required for vaccine passports.
– To what extent is the collection and use of such information by governments appropriate, and to what extent should it be limited? How important is the right of privacy during a time of perceived emergency such as a pandemic, and to what types of personal information does it apply?
Freedom of Thought and Expression
In several provinces parties have expressed concern about the possible suppression of free speech and thought, particularly in the contexts of post-secondary education, academia, and legislative processes, citing principles of expression published by the University of Chicago as examples to be applied. These principles are copied below.
– are the University of Chicago principles fair and equitable?
– are the principles adequate to protect freedom of speech and thought?
– should application of the principles be limited to academia, education, and legislation?
– should the principles be subject to any limitations? If so, to what extent, and by whom?
[The University of Chicago] guarantees all members of the University community the broadest possible latitude to speak, write, listen, challenge, and learn. Except insofar as limitations on that freedom are necessary to the functioning of the University, the University of Chicago fully respects and supports the freedom of all members of the University community “to discuss any problem that presents itself.”
Of course, the ideas of different members of the University community will often and quite naturally conflict. But it is not the proper role of the University to attempt to shield individuals from ideas and opinions they find unwelcome, disagreeable, or even deeply offensive. Although the University greatly values civility, and although all members of the University community share in the responsibility for maintaining a climate of mutual respect, concerns about civility and mutual respect can never be used as a justification for closing off discussion of ideas, however offensive or disagreeable those ideas may be to some members of our community.
The freedom to debate and discuss the merits of competing ideas does not, of course, mean that individuals may say whatever they wish, wherever they wish. The University may restrict expression that violates the law, that falsely defames a specific individual, that constitutes a genuine threat or harassment, that unjustifiably invades substantial privacy or confidentiality interests, or that is otherwise directly incompatible with the functioning of the University. In addition, the University may reasonably regulate the time, place, and manner of expression to ensure that it does not disrupt the ordinary activities of the University. But these are narrow exceptions to the general principle of freedom of expression, and it is vitally important that these exceptions never be used in a manner that is inconsistent with the University’s commitment to a completely free and open discussion of ideas.
In a word, the University’s fundamental commitment is to the principle that debate or deliberation may not be suppressed because the ideas put forth are thought by some or even by most members of the University community to be offensive, unwise, immoral, or wrong-headed. It is for the individual members of the University community, not for the University as an institution, to make those judgments for themselves, and to act on those judgments not by seeking to suppress speech, but by openly and vigorously contesting the ideas that they oppose.
Civic & Individual Responsibilities
It is clear that the nation and our provinces owe their citizens great respect for each of a broad range of human rights. But with rights come responsibilities. What responsibilities do individuals have toward others, including their communities, provinces, the nation, and the world? For example, to what extent are citizens called to:
– live sustainable lifestyles, for example by conserving energy, avoiding waste, and ensuring that they minimize their impact on future generations?
– participate in society, for example through informed voting, continued engagement with candidates and elected representatives, and keeping up responsibly with the news?
– lend a hand to their neighbours, for example by volunteering at home or within the community, in addition to voluntarily paying taxes?
In addition to human and civil rights, many parties speak of things Canadians and others “deserve.” How do the parties determine what citizens do or do not deserve? Do they apply predictable, objective criteria in making such determinations, or can such determinations sometimes seem arbitrary and unfair, or, in the context of elections, opportunistic? What criteria should be applied?
– as lists of our defined rights expand, how do we reconcile conflicts between them? And how should they be enforced, and by whom?
Government, Civil Society, and other Social Institutions
– The Church teaches that each of us is a lost child of God, whose mission in life is to find our way home to our Creator; and that the purpose of all social institutions, including government, schools, health care, media and the press, and cultural institutions is to support and enable us in doing so, primarily by enabling and encourage us to see the truth. To what extent is necessary for a society to have an agreement on the purpose(s) of social institutions, and by extension the meaning of life, in order to define the roles of those institutions. To what extent should that agreement be expressed in its national culture?
– to what extent, if any, should powers or responsibilities of federal, provincial, or local governments be expanded, reduced, or redistributed in order to ensure that individuals, public interest groups, and service organizations have opportunities to employ their lives and talents in the service of others, and the common good? To what extent should those powers be shared with non-governmental entities? What roles should other social institutions – for example, the Church, schools, and civic organizations – play in increasing social and civic equity and caring for all?