RE ATAR Unit 1: the nature of one current issue in society to which a religion seeks to respond

Current issues for religion: the nature of one current issue in society to which a religion seeks to respond

All religions, in order to remain both authentic and relevant, constantly reflect on how best to respond to changing values and attitudes in society. Rapid changes in such things as technology, the media, family life, marriage, and other dimensions of social life, all have the potential to create issues within society that in turn become matters of concern or interest for particular religions.

Modern Slavery

Contemporary slavery, also known as modern slavery or neo-slavery, refers to institutional slavery that continues to exist in present day society. Estimates of the number of slaves today range from around 21 million to 70 million, depending on method used to estimate and the definition of slavery being used.

Response: Laudato Si

Exploitation of people

‘A misguided anthropocentrism leads to a misguided lifestyle. In the Apostolic Exhortation Evangelii Gaudium, I noted that the practical relativism typical of our age is “even more dangerous than doctrinal relativism”. When human beings place themselves at the centre, they give absolute priority to immediate convenience and all else becomes relative. Hence we should not be surprised to find, in conjunction with the omnipresent technocratic paradigm and the cult of unlimited human power, the rise of a relativism which sees everything as irrelevant unless it serves one’s own immediate interests. There is a logic in all this whereby different attitudes can feed on one another, leading to environmental degradation and social decay.

The culture of relativism is the same disorder which drives one person to take advantage of another, to treat others as mere objects, imposing forced labour on them or enslaving them to pay their debts. The same kind of thinking leads to the sexual exploitation of children and abandonment of the elderly who no longer serve our interests. It is also the mindset of those who say: Let us allow the invisible forces of the market to regulate the economy, and consider their impact on society and nature as collateral damage. In the absence of objective truths or sound principles other than the satisfaction of our own desires and immediate needs, what limits can be placed on human trafficking, organized crime, the drug trade, commerce in blood diamonds and the fur of endangered species? Is it not the same relativistic logic which justifies buying the organs of the poor for resale or use in experimentation, or eliminating children because they are not what their parents wanted? This same “use and throw away” logic generates so much waste, because of the disordered desire to consume more than what is really necessary. We should not think that political efforts or the force of law will be sufficient to prevent actions which affect the environment because, when the culture itself is corrupt and objective truth and universally valid principles are no longer upheld, then laws can only be seen as arbitrary impositions or obstacles to be avoided’.

Encyclical Letter, Laudato si’, Pope Francis, 2015, # 122-123

The Nature of the Issue

Why is this an Issue for the Catholic Church?

Response: Catholic Social Teaching

Church Teachings on Slavery and Trafficking

On the enslavement of people

‘The seventh commandment forbids acts or enterprises that for any reason – selfish or ideological, commercial, or totalitarian – lead to the enslavement of human beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity. It is a sin against the dignity of persons and their fundamental rights to reduce them by violence to their productive value or to a source of profit. St. Paul directed a Christian master to treat his Christian slave “no longer as a slave but more than a slave, as a beloved brother, . . . both in the flesh and in the Lord’.

Catechism of the Catholic Church, # 2414.

‘Today, as in the past, slavery is rooted in a notion of the human person which allows him or her to be treated as an object. Whenever sin corrupts the human heart and distances us from our Creator and our neighbours, the latter are no longer regarded as beings of equal dignity, as brothers or sisters sharing a common humanity, but rather as objects. Whether by coercion or deception, or by physical or psychological duress, human persons created in the image and likeness of God are deprived of their freedom, sold and reduced to being the property of others. They are treated as means to an end.

Alongside this deeper cause – the rejection of another person’s humanity – there are other causes which help to explain contemporary forms of slavery. Among these, I think in the first place of poverty, underdevelopment and exclusion, especially when combined with a lack of access to education or scarce, even non-existent, employment opportunities. Not infrequently, the victims of human trafficking and slavery are people who look for a way out of a situation of extreme poverty; taken in by false promises of employment, they often end up in the hands of criminal networks which organize human trafficking. These networks are skilled in using modern means of communication as a way of luring young men and women in various parts of the world.

Another cause of slavery is corruption on the part of people willing to do anything for financial gain. Slave labour and human trafficking often require the complicity of intermediaries, be they law enforcement personnel, state officials, or civil and military institutions. “This occurs when money, and not the human person, is at the centre of an economic system. Yes, the person, made in the image of God and charged with dominion over all creation, must be at the centre of every social or economic system. When the person is replaced by mammon, a subversion of values occurs”.[5]

Further causes of slavery include armed conflicts, violence, criminal activity and terrorism. Many people are kidnapped in order to be sold, enlisted as combatants, or sexually exploited, while others are forced to emigrate, leaving everything behind: their country, home, property, and even members of their family. They are driven to seek an alternative to these terrible conditions even at the risk of their personal dignity and their very lives; they risk being drawn into that vicious circle which makes them prey to misery, corruption and their baneful consequences’.

‘No longer slaves, but brothers and sisters’, Message for the World Day of Peace, Pope Francis 2015, #4.

The trade in human persons constitutes a shocking offence against human dignity and a grave violation of fundamental human rights. Already the Second Vatican Council had pointed to “slavery, prostitution, the selling of women and children, and disgraceful working conditions where people are treated as instruments of gain rather than free and responsible persons” as “infamies” which “poison human society, debase their perpetrators” and constitute “a supreme dishonour to the Creator” (Gaudium et Spes, 27). Such situations are an affront to fundamental values which are shared by all cultures and peoples, values rooted in the very nature of the human person.

The alarming increase in the trade in human beings is one of the pressing political, social and economic problems associated with the process of globalization; it presents a serious threat to the security of individual nations and a question of international justice which cannot be deferred.

The present Conference reflects the growing international consensus that the issue of human trafficking must be addressed by promoting effective juridical instruments to halt this iniquitous trade, to punish those who profit from it, and to assist the reintegration of its victims. At the same time, the Conference offers a significant opportunity for sustained reflection on the complex human rights issues raised by trafficking. Who can deny that the victims of this crime are often the poorest and most defenceless members of the human family, the “least” of our brothers and sisters?

In particular, the sexual exploitation of women and children is a particularly repugnant aspect of this trade, and must be recognized as an intrinsic violation of human dignity and rights. The disturbing tendency to treat prostitution as a business or industry not only contributes to the trade in human beings, but is itself evidence of a growing tendency to detach freedom from the moral law and to reduce the rich mystery of human sexuality to a mere commodity.

For this reason, I am confident that the Conference, while treating the significant political and juridical issues involved in responding to this modern plague, will also explore the profound ethical questions raised by trafficking in human beings. Attention needs to be paid to the deeper causes of the increased “demand” which fuels the market for human slavery and tolerates the human cost which results. A sound approach to the issues involved will lead also to an examination of the lifestyles and models of behaviour, particularly with regard to the image of women, which generate what has become a veritable industry of sexual exploitation in the developed countries. Similarly, in the less developed countries from which most of the victims come, there is a need to develop more effective mechanisms for the prevention of trafficking in persons and the reintegration of its victims’.

Letter of St John Paul II to Archbishop Jean-Louis Tauran on the occasion of the International Conference ‘Twenty-first Century Slavery – The Human Rights Dimension to Trafficking in Human Beings’, 2002.

“I take as my starting point that all decent Australians regard as abhorrent human trafficking, slavery and slavery-like practices such as forced labour or forced marriage, and domestic, sexual or other servitude….We would all want to know the extent to which such practices are occurring in our State and to see them eradicated, and we would all want to ensure that no activity within our State contributes to those practices elsewhere.

But it is not enough for groups such as churches to lecture or exhort the rest of the community in such matters. We must demonstrate our own willingness to act where we can. The Vatican has already committed itself to slavery-proofing all its procurement practices and supply lines. It is no small task to ensure that everything we use has been obtained ethically, that everything we obtain has itself been produced and supplied ethically and sustainably, and that those upon whom we rely or with whom we are affiliated are like-minded. It is no small task but we must try. As Pope Francis has pointed out, buying goods is not just a commercial matter; it has moral dimensions.

I will also ask my priests to preach and faithful to pray, do penance, educate themselves and their peers, and lobby and vote for justice in this domain. I also undertake to cooperate with our civic leaders to assist in every way we can to address this major social justice issue. Regarding contemporary slavery, Pope Francis has asked if our generation is simply going to look away. There he echoed William Wilberforce, who said to civic and church leaders, “You may do nothing about it, but at least now you cannot say you do not know.” I have great confidence we will do far more than nothing about this great evil.

Address of the Archbishop of Sydney, Most Rev. Anthony Fisher OP, to the Select Committee of the Legislative Council of New South Wales on Human Trafficking – Parliament House, 28 March 2017.


Response: Church Teaching

On human rights

‘The solemn proclamation of human rights is contradicted by a painful reality of violations, wars and violence of every kind, in the first place, genocides and mass deportations, the spreading on a virtual worldwide dimension of ever new forms of slavery such as trafficking in human beings, child soldiers, the exploitation of workers, illegal drug trafficking, prostitution. “Even in countries with democratic forms of government, these rights are not always fully respected”.

Unfortunately, there is a gap between the “letter” and the “spirit” of human rights, which can often be attributed to a merely formal recognition of these rights. The Church’s social doctrine, in consideration of the privilege accorded by the Gospel to the poor, repeats over and over that “the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others” and that an excessive affirmation of equality “can give rise to an individualism in which each one claims his own rights without wishing to be answerable for the common good”.

 The Church, aware that her essentially religious mission includes the defence and promotion of human rights, “holds in high esteem the dynamic approach of today which is everywhere fostering these rights”. The Church profoundly experiences the need to respect justice and human rights  within her own ranks’.

Compendium of the Social Doctrine of the Church, #158-159.

On Child Labour

‘Child labour, in its intolerable forms, constitutes a kind of violence that is less obvious than others but it is not for this reason any less terrible. This is a violence that, beyond all political, economic and legal implications, remains essentially a moral problem. Pope Leo XIII issued the warning: “in regard to children, great care should be taken not to place them in workshops and factories until their bodies and minds are sufficiently developed. For, just as very rough weather destroys the buds of spring, so does too early an experience of life’s hard toil blight the young promise of a child’s faculties, and render any true education impossible”. After more than a hundred years, the blight of child labour has not yet been overcome.

Even with the knowledge that, at least for now, in certain countries the contribution made by child labour to family income and the national economy is indispensable, and that in any event certain forms of part-time work can prove beneficial for children themselves, the Church’s social doctrine condemns the increase in “the exploitation of children in the workplace in conditions of veritable slavery”. This exploitation represents a serious violation of human dignity, with which every person, “no matter how small or how seemingly unimportant in utilitarian terms”, is endowed’.

Compendium of the Social Doctrine of the Church, #296

On Immigrant labour

 Immigration can be a resource for development rather than an obstacle to it. In the modern world, where there are still grave inequalities between rich countries and poor countries, and where advances in communications quickly reduce distances, the immigration of people looking for a better life is on the increase. These people come from less privileged areas of the earth and their arrival in developed countries is often perceived as a threat to the high levels of well-being achieved thanks to decades of economic growth. In most cases, however, immigrants fill a labour need which would otherwise remain unfilled in sectors and territories where the local workforce is insufficient or unwilling to engage in the work in question.

 Institutions in host countries must keep careful watch to prevent the spread of the temptation to exploit foreign labourers, denying them the same rights enjoyed by nationals, rights that are to be guaranteed to all without discrimination. Regulating immigration according to criteria of equity and balance  is one of the indispensable conditions for ensuring that immigrants are integrated into society with the guarantees required by recognition of their human dignity. Immigrants are to be received as persons and helped, together with their families, to become a part of societal life. In this context, the right of reuniting families should be respected and promoted. At the same time, conditions that foster increased work opportunities in people’s place of origin are to be promoted as much as possible.

Compendium of the Social Doctrine of the Church, #297-298