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1 in Faith: A Christian Bible Study |
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Notes: Chapter 4 - North, South, East and West 1 Lowell W. Livezey argues that religious organizations have played an increasingly important role in the "nongovernmental human rights movement in the United States since the Vietnam War." Livezey, "US Religious Organizations and the International Human Rights Movement," Human Rights Quarterly 11, no. 1 (February 1989):14. This article is excerpted from his monograph, Nongovernmental Organizations and the Ideas of Human Rights (Princeton, N.J.: Center of International Studies, Princeton University, 1988).2 Jeffrey S. Brand, "Memorandum to Professor Frank C. Newman," in the Human Rights Collection of the Boalt Hall Library, 23 January 1971, 7.3 "The Human Rights Debate and Its Historical Background," in Human Rights Is More than Human Rights: A Primer for Churches on Security and Cooperation in Europe, ed. Erich and Marilyn Weingärtner (Rome: IDOC International, 1977), 7.4 "Declaration," in Human Rights is More than Human Rights, 19.5 "Helsinki Today," in Human Rights Is More than Human Rights, 37.6 "In Jesus Christ—A New Community," in Human Rights Is More than Human Rights, 13-14. For a historical analysis of human rights in Hungary, see Lázló Makkai, "The Development of Human Rights in Hungary from the Reformation to the Present," Soundings 67, no. 2 (Summer 1984):154-64.7 Ibid.8 Ibid., 14.9 Ibid., 15. For human rights recommendations developed at Taizé, see "Contacts with the United Nations," Letter from Taizé (February-March 1987):7, and "Youth Suggestions for the UN," Letter from Taizé (February-March):6.10 David Kowalewski, "The Union of Soviet Socialist Republics," International Handbook of Human Rights, ed. Jack Donnelly and Rhoda E. Howard (Westport, Conn.: Greenwood Press, 1987), 414-15.11 "The Helsinki Followup Conference in Belgrade: A Letter to Member Churches," in Human Rights Is More than Human Rights, 38-9.12 Gretchen Ellis, informal talk to International Seminar in Theology and Law, 27 July 1987, Strasbourg, France.13 "European Declaration on Cultural Objectives," Church and Cultures, no. 2 (1984):9.14 Monsignor Paul Poupard, "Intervention of the Holy See," Church and Cultures, no. 2 (1984):10.15 Fr. Hervé Carrier, "Cultural Forum, Budapest Intervention of the Holy See," Church and Cultures, no. 4 (1985):6, printed in L'Osservatore Romano, English ed., 25 November 1985.16 Rita Maran, "How Should We Promote Human Rights Today?" in Report on the International Human Rights Conference, an insert in Human Rights Advocates, no. 12 (December 1988).17 Ibid. Stefania Szlek Miller argues that the church in Poland both provides a justifying theory for human rights and "is the leading conservative body in opposing, on human rights principles, the norms and patterns of behavior of modern industrial society." Miller, "Poland," International Handbook of Human Rights, 304.18 "A New Consciousness Is Emerging," in Human Rights: A Challenge to Theology, ed. Marc Reuver (Rome: CCIA and IDOC International, 1983), 151. This report is published in full in IDOC International Bulletin, nos. 2-3 (1978):15-16.19 "A Relevant Theology," in Human Rights: A Challenge to Theology, 130-31.20 Ibid., 132. S. Amos Wako, a Christian theologian, also supports this position. See Wako, "Human Rights in Africa Today," in Political Trends in Africa: Development, Arms Race, Human Rights (Geneva: Commission of the Churches on International Affairs, World Council of Churches, 1981/2), 26-34.21 "Ecumenical Diary," The Ecumenical Review 27, no. 2 (April 1975):159-60.22 Ibid., 160.23 Ibid.24 Burgess Carr, "Biblical and Theological Basis for the Struggle for Human Rights," The Ecumenical Review 27 (April 1975):123.25 Canaan Banana, "The Biblical Basis for Liberation Struggles," International Review of Mission 68, no. 272 (October 1979):418. Former Presiding Bishop of the Lutheran World Federation Josiah Kibira of Tanzania has "urged the Churches to emphasize missionary work, peace efforts and human rights." "Special Issue on the Lutheran World Federation's Seventh Assembly," Asia Lutheran News (July-August 1984):13.26 "Declaration on Human Rights and Social Justice," Exchange: Bulletin of Third World Christian Literature 15, no. 45 (December 1986):26.27 "The Catholic Bishops' Pastoral Letter (Angola)," Exchange 15, no. 45 (December 1986):45 and 47.28 For example, in 1986 the Baptist Times reported that Reverend Clive Calver, General Secretary of the Evangelical Alliance, protested the imprisonment of members of the Coptic Evangelical Church in Egypt: "The family's detention is a flagrant breach of their constitutional rights and Egypt's stated policy on religious freedom under International Covenant on Civil and Political Rights. I urge people to protest against this open violation of human rights." See "In Prison for Sake of the Faith," Baptist Times (1 May 1986):21.29 "Solidarity with the Suffering," African Christian Studies 2, no. 1 (July 1986):114. The "Message of the Synod to the People of God," which reaffirms "the dignity of the human person" and "the fundamental rights of men," was reprinted in the African periodical AFER. See "Documents of the Extraordinary Synod: The Final Report," AFER 2, no. 2 (December 1986):59. An analysis of Roman Catholic social teaching on the right to private property was published in an earlier issue. See G. Lobo, S.J., "Towards a Theology of Development," AFER 13, no. 1 (1971):21-23.30 P. Hoogeveen, "Introducing the Declarations," Exchange 15, no. 45 (December 1986):7.31 A. C. Fiaferana, "Know the AACC: Assemblies and Pre-Assemblies," The African Challenge 1, no. 3 (August 1986):27.32 "Human Rights: A Choice between Good and Evil," The African Challenge 1, no. 3 (August 1986):9.33 Joseph Kariuki, "Social Justice and the Option for the Church in Eastern Africa: The Ethical Perspective," African Christian Studies 2, no. 2 (December 1986):67. Cardinal Jaime Sin of the Philippines, speaking in Nairobi, apparently agrees, as he "challenged the clergy to fight for peoples' rights" because their primary duty "was to protect people and fight for their noble rights in society." See "Fight for Peoples' Rights," African Christian 5, Congress Special (18 August 1985):7.34 Rev. J. M. Waliggo, "A Prayer of Solidarity with the Suffering and the Oppressed of the World," African Christian Studies 2, no. 2 (December 1986):59.35 Ibid., 61.36 Ibid., 63.37 Desmond Tutu, Crying in the Wilderness: The Struggle for Justice in South Africa, foreword by Trevor Huddleston (Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1982), 113 and 7.38 Allan Boesak, "Mission to Those in Authority," International Review of Mission 69, no. 273 (January 1980):73. In a fund-raising letter for Amnesty International, black African minister Tshenuwani Simon Farisani of the Evangelical Lutheran Church of Southern Africa reported that he was imprisoned four times in South Africa without charges, "Because of beliefs I share with you—like the freedom of speech and assembly, and support of human rights." He affirms: "While I don't know what life has in store for me after I regain my strength, one thing is certain—I will continue to be a human rights activist and I hope you will too." See Letter to "Amnesty International Supporter," 11 May 1987.39 T. Simon Gqubule, "Black Experience," in Human Rights in South Africa, ed. Brian Johanson (Johannesburg: South Africa Council of Churches, 1974), 6.40 C. M. Ramusi, "Hope from a Black Homeland," in Human Rights in South Africa, 9.41 John Rees, "The Christian Community Looks to the Future," in Human Rights in South Africa, 41. Joshua Lobelo has written: "As a pastor, my duty is to educate people about their rights and responsibilities." See Rev. Joshua Lobelo, "The Minister as Pastor to the Oppressed," The Drew Gateway 53, no. 3 (Spring 1983):17.42 Extract from Living in Christ with People: Introducing the Theme, "The Asian Context," in Human Rights: A Challenge to Theology, 89.43 Choan-Seng Song, "Open Frontiers of Theology in Asia: Ten Theological Proposals," in Human Rights: A Challenge to Theology, 107. In 1986 Hindu, Muslim, Christian, and Ayya Vazhi leaders joined in a common statement of belief. See "Kanyakumari Declaration: On Inter-Religious Social Action towards Justice and Peace," Christian Conference of Asia News 21, no. 8 (15 August 1986):10.44 Human Rights in Asia," Exchange 15, no. 45 (December 1986):70.45 Ibid.46 "Christian Conference of Asia: Asia Sunday," Asia Focus 2, no. 17 (2 May 1986):3.47 "Realizing the Freedom and the Unity of the Church," a Liturgy for Asia Sunday, 31 May 1987 (Singapore: Christian Conference of Asia, 1987). Distributed in Asia Focus 9, no. 3 (May 1987).48 Ibid.49 See George Mathew, "Structures for Institutionalizing Human Rights and Moral Values," Religion and Society 28, no. 1 (March 1981): 3-13; Religious Freedom, ed. J. R. Chandran and M. M. Thomas (Bangalore City: The Bangalore Press, 1956); and Aruna Gnanadason, "Human Rights and Women's Concerns," Religion and Society 28, no. 1 (March 1981):14-24.50 K. K. Kuriakose, Human Rights and Christians in India (1947-1980) (M.A. thesis, Graduate Theological Union, December 1982), 114. See Felix N. Sugirtharaj, "A Case Study on Organizing Agricultural Laborers for Human Rights, Self-Dependence and People's Organization," Religion and Society 28, no. 1 (March 1981):48-63.51 Ibid., 118.52 Editorial, Religion and Society 24, nos. 2 and 3 (June and September 1977):2. M. M. Thomas writes of the human rights struggle in India in "Preston's Approach to the 'Fourth World'," Religion and Society 28, no. 1 (March 1981):64-75.53 The Church of South India, the Mar Thoma Church, the Orthodox Syrian Church, the Jacobite Syrian Church, the Chaldean Syrian Church, and the Roman Catholic Church.54 "Fellowship of the Clergy Concerned with Human Rights Formed in Kerala, India," Religion and Society 24, nos. 2 and 3 (June and September 1977):65.55 Ibid., 68. Emphasis in original.56 The Human Rights Forum of Tamilnada Theological College released a similar statement entitled "Let Us as Christians Raise Our Voice to Protect Human Rights." In Religion and Society 24, nos. 2 and 3 (June and September 1977):84-85.57 Editorial, The Examiner, 18 December 1976, in Religion and Society 24, nos. 2 and 3 (June and September 1977):186-87.58 Ibid., 187.59 "Report: Statement of the National Conference on 'The Emerging Church of the Poor'," East Asia Journal of Theology 4, no. 2 (October 1986):24 and 27.60 Ibid., 28.61 Grover F. Tyner, Jr., "Symposium on Asian Spirituality," East Asia Journal of Theology 3, no. 1 (April 1985):8. This comment was reported as part of a discussion on "Confucianist-Buddhist-Taoist Religious Culture and Spirituality." The journal was renamed Asia Journal of Theology in 1987 and is published by the Association for Theological Education in South East Asia and the North East Asia Association of Theological Schools.62 "Honors for River Bank Priest," Asia Focus 2, no. 45 (28 November 1986):2.63 Quoted in The Vocation of the Laity in the Life and Mission of the Church in Oceania (Vatican City: Documentation Service, 1986), 41-43.64 Bert Cacayan, "The Humanizing Breeze of Vatican II," Asia Link 8, no. 2 (March 1986):5. Marianni Dimaranan, C.F.I.C., one "of the more outspoken nuns and well-known in the country and abroad as a human rights advocate", asserts: "The Church must play a role in the protection of human rights. This is central to the Gospel. Defense of human rights is defense of the image of God in the individual." Ruth Ocera Cortez, "Church Women in the Struggle," Branches 2, no. 1 (Fall-Winter 1986):74-85.65 Ibid. However, Peter G. Gowing argues that Christians and Muslims in the Philippines differ significantly over human rights. Gowing, "Of Different Minds: Christian and Muslim Ways of Looking at Their Relations in the Philippines," International Review of Mission 67, no. 265 (January 1978):74-85.66 Jack Clancy, "Human Rights in Asia," Asia Link 8, no. 12 (July 1986):8.67 Ibid., 7.68 "A Call for Increased Democracy," CCA News 21, no. 12 (15 December 1986):5.69 "Taiwan Observes 'February 28 Incident'," Asia Focus 3, no. 11 (20 March 1987):1-3.70 "Cardinal Kim: 'Government Should Resign if Human Rights Abuses Continue'," Asia Focus 2, no. 47 (12 December 1986):1. It was reported three pages later that the Korean National Council of Churches' Human Rights Commission "had planned prayer meetings at 33 different places throughout the country."71 "Cardinal Sets Nationwide Prayer for Human Rights," Asia Focus 3, no. 8 (27 February 1987):1. Cardinal Kim wrote: "Let us intercede collectively with our merciful Father and Mother Mary, especially on March 1 and 4, for individual conversion, Church reform, democratization and the recovery of human rights here."72 "Cardinal Sets Nationwide Prayer for Human Rights," Asia Focus 3, no. 8 (27 February 1987):4.73 Noel Mackey, "My View of Social Justice," Asia Link 7, no. 4 (July 1985):4.74 "The 69th General Assembly of the Presbyterian Church in South Korea," Asia Link 7, no. 3 (May 1985):8.75 Park Hyung Kyu, "A Letter from a Korean Church Minister," Asia Link 7, no. 3 (May 1985):12.76 "Declaration of Korean Theologians," East Asian Journal of Theology 3, no. 2 (October 1985):290-92.77 "Churches Throw Their Weight Behind Campaign for Constitutional Revision in Korea," CCA News 21, no. 4 (15 April 1986):9.78 Ibid.79 See Activity News, no. 8 (March 1986), no. 9 (April 1986), no. 10 (May 1986), and no. 11 (June 1986). A conservative congregation of a pastor "sentenced to a prison term because of his stand on human rights" initially responded by planning a worship service to pray for his repentance as a sinner; however, when the pastor was finally released, the congregation "had experienced a change of heart" for the pastor "was given a hero's welcome and the theme was: 'The Suffering Servant'." "The Word of God—Astir in Asia: 'Sinner or Servant'?" Asia Link 6, no. 4 (July 1987):10.80 Quoted in Louis M. Colonnese, "Forward: The Remaining Daylight," in Human Rights and the Liberation of Man in the Americas, ed. Colonnese (Notre Dame: University of Notre Dame Press, 1970), xxv.81 Carolyn Cook Dipboye, "The Roman Catholic Church and the Political Struggle for Human Rights in Latin America, 1968-1980," Journal of Church and State 24 (1982):497. Penny Lernoux describes almost the same period of history in more detail in Cry of the People: United States Involvement in the Rise of Fascism, Torture and Murder and the Persecution of the Catholic Church in Latin America (Garden City, N.Y.: Doubleday, 1980).82 Ibid., 501.83 See Thomas Quigley, "Latin America's Church: No Turning Back," Cross Currents 28 (Spring 1978):83.84 See Ecumenical Service Commission, The Universal Declaration of Human Rights (Washington, D.C.: Latin American Documentation, n.d.) and Brazilian National Bishops National Bishops Conference, "A Universal Declaration of Human Rights," LADOC 4 (October 1973):1-7.85 Carolyn Cook Dipboye, "The Roman Catholic Church and the Political Struggle for Human Rights in Latin America, 1968-1980," Journal of Church and State 24 (1982):501-02.86 Ibid., 504. See "Notes of Church-State Affairs," Journal of Church and State 18 (Autumn 1976): 596-97 and 19 (Winter, Spring 1977):146-48, 378-79. Jinny Arancibia, Marcelo Charlin, and Peter Landstreet report that in 1980, "repression mounted against the Catholic Church, which was assuming great visibility on the human rights front. Methods included threats to priests and other church members; the placing of bombs in poor neighborhoods; and a media campaign to discredit the Church hierarchy, especially Cardinal Silva Henr¡quez, who more than any other single public figure in Chile at this time symbolized in his person opposition to the military regime's human rights violations." Arancibia, Charlin, and Landstreet, "Chile," in International Handbook of Human Rights, 60.87 See "Notes on Church-State Affairs," Journal of Church and State 20 (Autumn 1978):620-21.88 "Statement to President Jimmy Carter from Nicaraguan Clergy and Religious," LADOC 9 (January-February 1979):12-14.89 See "Communiqu‚ from the Archbishop of San Salvador," LADOC 9 (November-December 1978):42-45; "Salvadoran Archbishop Asks Carter to End Military Aid," LADOC 10 (July-August 1980):44-45; "A Pastor's Last Homily," Sojourners 9 (May 1980):16 and 60. Three of the four human rights documentation offices operating in San Salvador at that time were church related: the Oficina de tutela del Arzobispado (the Archdiocese Office for Legal Protection), Socorro Jurídica Cristiano (Christian Legal Aid Office), and the Documentation and Information Center of the (Catholic) Central American University. Liisa Lukkari North, "El Salvador," in International Handbook of Human Rights, 118.90 A study conducted in 1979 by the National Conference of Brazilian Bishops revealed that 30 bishops had been threatened with death or imprisonment; 9 bishops, 113 religious, and 273 lay leaders had been arrested; 34 priests had been tortured; and 7 priests had been killed. "News Cue," National Catholic Reporter 15 (16 February 1979):7. In El Salvador between 1977 and 1979, six priests were murdered by rightist forces. Thomas Quigley, "Latin America's Church: No Turning Back," Cross Currents 28 (Spring 1978):88.91 Carolyn Cook Dipboye, "Catholic Church and Human Rights," Journal of Church and State 24 (1982):512. Penny Lernoux writes: "The central issue in the ongoing religious war between Church and State in Latin America is human rights." Lernoux, Cry of the People, xiii.92 Ibid., 513. See Nicaraguan Bishops Conference, "Renewing Christian Hope," in Latin American Bishops Discuss Human Rights, LADOC Keyhole Series, no. 15 (Washington, D.C.: Latin-American Documentation, 1977), 36.93 F. Ross Kinsler, "Mission by the People," International Review of Mission 68, no. 271 (July 179):237. See Dipboye, "Catholic Church and Human Rights," 518.94 Ricardo Antoncich, S.J., "Evangelization and Human Rights," in Human Rights: A Challenge to Theology, 47. This article originally appeared in Portuguese in the March 1978 special issue of the Revista Eclesi stica Brasileira.95 Ibid., 56-57.96 See Penny Lernoux, "Latin Bishops Reaffirm Church Alliance to Poor," National Catholic Reporter 15 (23 February 1979):1, 4, 7, and 9.97 Carolyn Cook Dipboye, "Catholic Church and Human Rights," Journal of Church and State 24 (1982):522. See Héctor Borrat, "Human Rights at Puebla," Human Rights Concerns (July 1979):8-10.98 Diego Irarrazaval, "The Rights of Oppressed People and Their Religiosity," in Human Rights: A Challenge to Theology, 67 and 71.99 Ibid., 69.100 Ibid., 70.101 Ibid., 71. An International Conference at the Pontifical University of St. Thomas Aquinas in Rome, 4-6 March 1985, commemorated the fifth centenary of the birth of Francisco de Victoria and Bartolom‚ de las Casas, "two Dominicans whose names remain linked to the defense of the rights of Indians in America at the time of the discovery." "Congresses and Meetings," Church and Culture, no. 3 (1985):16.102 Ibid. Similarly, José Míguez Bonino argues that the pastoral concern for the life of the people "drives the church to denounce the violation of human rights." Bonino, Toward a Christian Political Ethics (Philadelphia: Fortress Press, 1983), 73.103 Julio de Santa Ana, "New Frontiers of Christian Mission in Areas of Political Tension," International Review of Mission 68, no. 272 (October 1979):428. See also his "Theology and Human Rights," Convergence, no. 1 (1982):25-29.104 Ibid. See Ismael E. Amaya, "Latin American Critique of Western Theology," Asia Theological News (January-March 1986):14-15, and 18.105 Mortimer Arias, "Ministries of Hope in Latin America," International Review of Mission 71, no. 281 (January 1982):6-7.106 Mortimer Arias, "The Emerging Theology of Life in Latin America," Apuntes 6, no. 2 (1986):30. However, François H. Lepargneur argues that many Pentecostal groups in Latin America "favor human rights teaching in theory but impede their exercise for lack of attention to the socio-structural dimensions of human life." Lepargneur, "The Church's Role as It Affects Human Rights," in Human Rights and the Liberation of Man in the Americas, 42.107 Ibid., 32-33.108 Helmut Frenz, "Human Rights: A Christian Viewpoint," Christianity and Crisis 36, no. 11 (21 June 1976):150. See also Frenz, "Divine Rights and Human Rights," Church and Society 69 (November-December 1978):54-55.109 Ibid., 151. In "An Open Letter to North American Christians" thirteen Latin American Christian leaders pleaded for help, because "human rights, the grand guidelines of the gospel, are becoming a dead letter without force." In Mission Trends, 4, ed. G. H. Anderson and T. F. Stronsky (New York: Paulist Press, 1979), 74.110 "Human Rights Resources Office for Latin America (HRROLA)," One World, no. 132 (January-February 1988):32-33.111 Most of those cited by educator Loretta Carey, as models of devotion to furthering human rights, are, in fact, Christians: "Gandhi, King, Eleanor Roosevelt, Dag Hammarskjöld, Bishop Tutu, Steve Biko, Oscar Romero, the four churchwomen of El Salvador, Lech Walesa and others in the news daily can motivate [us] to understanding and action." Carey, "Human Dignity: Basis for Human Rights Education," Breakthrough 10, nos. 2-3 (Winter/Spring 1989):77. |
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