Pope Francis: 'the protection of migrants is a moral
duty'
(Vatican Radio) Pope Francis on Tuesday
said the challenges of migration and the promotion of peace cannot be tackled
without development and integration.
Speaking to participants of an International Forum on Migration and Peace taking
place in Rome, whom he received in the Vatican , the Pope said the political
community, civil society and the Church must offer a shared response to the
complexities of the phenomenon of migration today .
“Our shared response, he said, may be articulated by
four verbs: to welcome, to protect, to promote and to
integrate”.
He also drew attention to particularly vulnerable group of
migrants, exiles and refugees: “children and young people who are forced
to live far from their homeland and who are separated from their loved ones”.
The two-day High-Level International Forum is
organized by the new Vatican Dicastery for the Promotion of Integral Human
Development in collaboration with the Scalabrini International Migration
Network.
It aims to stimulate a high-level dialogue on the root
causes of migration and to elaborate and propose the best solutions for
an ethical approach on the international management of migration as well as the
integration of migrants in hosting communities, and to concretely influence
migration policies and practices.
Please find below the full text of the Pope’s address to
the Forum:
Dear Ladies and Gentlemen,
I extend to you my cordial greeting, with
deep appreciation for your invaluable work. I thank Archbishop Tomasi for
his kind words, as well as Doctor Pöttering for his address. I am also
grateful for the three testimonies which reflect in a tangible way the theme of
this Forum: “Integration and Development: From Reaction to Action”. In
effect, it is not possible to view the present challenges of contemporary
migratory movement and of the promotion of peace, without including the twofold
term “development and integration”: for this very reason I wanted to establish
the Dicastery for Promoting Integral Human Development, with a
Section concerned exclusively for migrants, refugees and the victims of human
trafficking.
Migration, in its various forms, is not a
new phenomenon in humanity’s history. It has left its mark on every age,
encouraging encounter between peoples and the birth of new civilizations.
In its essence, to migrate is the expression of that inherent desire for
the happiness proper to every human being, a happiness that is to be sought and
pursued. For us Christians, all human life is an itinerant journey
towards our heavenly homeland.
The beginning of this third millennium is
very much characterized by migratory movement which, in terms of origin,
transit and destination, involves nearly every part of the world. Unfortunately,
in the majority of cases this movement is forced, caused by conflict, natural
disasters, persecution, climate change, violence, extreme poverty and inhumane
living conditions: “The sheer number of people migrating from one continent to
another, or shifting places within their own countries and geographical areas,
is striking. Contemporary movements of migration represent the largest movement
of individuals, if not of peoples, in history” (Message for the World Day of
Migrants and Refugees, 5 August 2013).
Before this complex panorama, I feel the
need to express particular concern for the forced nature of many contemporary
migratory movements, which increases the challenges presented to the political
community, to civil society and to the Church, and which amplifies the urgency
for a coordinated and effective response to these challenges.
Our shared response may be articulated by
four verbs: to welcome, to protect, to promote and to integrate.
To welcome. “Rejection
is an attitude we all share; it makes us see our neighbour not as a brother or
sister to be accepted, but as unworthy of our attention, a rival, or someone to
be bent to our will” (Address to the Diplomatic Corps, 12 January 2015). Faced
with this kind of rejection, rooted ultimately in self-centredness and
amplified by populist rhetoric, what is needed is a change of attitude, to
overcome indifference and to counter fears with a generous approach of
welcoming those who knock at our doors. For those who flee conflicts and
terrible persecutions, often trapped within the grip of criminal organisations
who have no scruples, we need to open accessible and secure humanitarian
channels. A responsible and dignified welcome of our brothers and sisters
begins by offering them decent and appropriate shelter. The enormous
gathering together of persons seeking asylum and of refugees has not produced
positive results. Instead these gatherings have created new situations of
vulnerability and hardship. More widespread programmes of welcome,
already initiated in different places, seem to favour a personal encounter and
allow for greater quality of service and increased guarantees of success.
To protect. My
predecessor, Pope Benedict, highlighted the fact that the migratory experience
often makes people more vulnerable to exploitation, abuse and violence (cf.
Benedict XVI, Message for the World Day of Migrants and Refugees, 18 October
2005). We are speaking about millions of migrant workers, male and female
– and among these particularly men and women in irregular situations – of those
exiled and seeking asylum, and of those who are victims of trafficking.
Defending their inalienable rights, ensuring their fundamental freedoms
and respecting their dignity are duties from which no one can be exempted.
Protecting these brothers and sisters is a moral imperative which
translates into adopting juridical instruments, both international and
national, that must be clear and relevant; implementing just and far reaching
political choices; prioritising constructive processes, which perhaps are
slower, over immediate results of consensus; implementing timely and humane
programmes in the fight against “the trafficking of human flesh” which profits
off others’ misfortune; coordinating the efforts of all actors, among which,
you may be assured will always be the Church.
To promote. Protecting
is not enough. What is required is the promotion of an integral human
development of migrants, exiles and refugees. This “takes place by
attending to the inestimable goods of justice, peace, and the care of creation”
(Apostolic Letter Humanam Progressionem, 17 August 2016). Development,
according to the social doctrine of the Church (cf. Compendium of the Social
Doctrine of the Church, 373-374), is an undeniable right of every human being.
As such, it must be guaranteed by ensuring the necessary conditions for
its exercise, both in the individual and social context, providing fair access
to fundamental goods for all people and offering the possibility of choice and
growth. Also here a coordinated effort is needed, one which envisages all
the parties involved: from the political community to civil society, from international
organisations to religious institutions. The human promotion of migrants
and their families begins with their communities of origin. That is where
such promotion should be guaranteed, joined to the right of being able to
emigrate, as well as the right to not be constrained to emigrate (cf. Benedict
XVI, Message for the World Day of Migrants and Refugees, 12 October 2012),
namely the right to find in one’s own homeland the conditions necessary for
living a dignified life. To this end, efforts must be encouraged that
lead to the implementation of programmes of international cooperation, free
from partisan interests, and programmes of transnational development which
involve migrants as active protagonists.
To integrate.
Integration, which is neither assimilation nor incorporation, is a
two-way process, rooted essentially in the joint recognition of the other’s
cultural richness: it is not the superimposing of one culture over another, nor
mutual isolation, with the insidious and dangerous risk of creating ghettoes.
Concerning those who arrive and who are duty bound not to close
themselves off from the culture and traditions of the receiving country,
respecting above all its laws, the family dimension of the process of
integration must not be overlooked: for this reason I feel the need to
reiterate the necessity, often presented by the Magisterium (cf. John Paul II,
Message for World Migration Day, 15 August 1986), of policies directed at
favouring and benefiting the reunion of families. With regard to
indigenous populations, they must be supported, by helping them to be
sufficiently aware of and open to processes of integration which, though not
always simple and immediate, are always essential and, for the future,
indispensable. This requires specific programmes, which foster
significant encounters with others. Furthermore, for the Christian
community, the peaceful integration of persons of various cultures is, in some
way, a reflection of its catholicity, since unity, which does not nullify ethnic
and cultural diversity, constitutes a part of the life of the Church, who in
the Spirit of Pentecost is open to all and desires to embrace all (cf. John
Paul II, Message for World Migration Day, 5 August 1987).
I believe that conjugating these four verbs,
in the first person singular and in the first person plural, is today a
responsibility, a duty we have towards our brothers and sisters who, for
various reasons, have been forced to leave their homeland: a duty of justice,
of civility and of solidarity.
First of all, a duty of justice.
We can no longer sustain unacceptable economic inequality, which prevents
us from applying the principle of the universal destination of the earth’s
goods. We are all called to undertake processes of apportionment which
are respectful, responsible and inspired by the precepts of distributive
justice. “We need, then, to find ways by which all may benefit from the
fruits of the earth, not only to avoid the widening gap between those who have
more and those who must be content with the crumbs, but above all because it is
a question of justice, equality and respect for every human being” (Message for
the World Day of Peace, 8 December 2013, 9). One group of individuals
cannot control half of the world’s resources. We cannot allow for persons
and entire peoples to have a right only to gather the remaining crumbs.
Nor can we be indifferent or think ourselves dispensed from the moral
imperatives which flow from a joint responsibility to care for the planet, a shared
responsibility often stressed by the political international community, as also
by the Magisterium (cf. Compendium of the Social Doctrine of the Church, 9;
163; 189, 406). This joint responsibility must be interpreted in accord
with the principle of subsidiarity, “which grants freedom to develop the
capabilities present at every level of society, while also demanding a greater
sense of responsibility for the common good from those who wield greater power”
(Laudato Si’, 196). Ensuring justice means also reconciling history with
our present globalized situation, without perpetuating mind-sets which exploit
people and places, a consequence of the most cynical use of the market in order
to increase the wellbeing of the few. As Pope Benedict affirmed, the
process of decolonization was delayed “both because of new forms of colonialism
and continued dependence on old and new foreign powers, and because of grave
irresponsibility within the very countries that have achieved independence”
(Encyclical Letter Caritas in Veritate, 33). For all this there must be
redress.
Second, there is a duty of
civility. Our commitment to migrants, exiles and refugees is an
application of those principles and values of welcome and fraternity that
constitute a common patrimony of humanity and wisdom which we draw from.
Such principles and values have been historically codified in the
Universal Declaration of Human Rights, and in numerous conventions and
international agreements. “Every migrant is a human person who, as such,
possesses fundamental, inalienable rights that must be respected by everyone
and in every circumstance” (ibid., 62). Today more than ever, it is
necessary to affirm the centrality of the human person, without allowing
immediate and ancillary circumstances, or even the necessary fulfilment of
bureaucratic and administrative requirements, to obscure this essential
dignity. As Saint John Paul II stated, an “irregular legal status cannot allow
the migrant to lose his dignity, since he is endowed with inalienable rights,
which can neither be violated nor ignored” (John Paul II, Message for World
Migration Day, 25 July 1995, 2). From the duty of civility is also
regained the value of fraternity, which is founded on the innate relational
constitution of the human person: “A lively awareness of our relatedness helps
us to look upon and to treat each person as a true sister or brother; without
fraternity it is impossible to build a just society and a solid and lasting
peace” (Message for the World Day of Peace, 8 December 2013, 1).
Fraternity is the most civil way of relating with the reality of another
person, which does not threaten us, but engages, reaffirms and enriches our
individual identity (cf. Benedict XVI, Address to Participants in an
Interacademic Conference on “The Changing Identity of the Individual”, 28
January 2008).
Finally, there is a duty of
solidarity. In the face of tragedies which take the lives of so many
migrants and refugees – conflicts, persecutions, forms of abuse, violence,
death – expressions of empathy and compassion cannot help but spontaneously
well-up. “Where is your brother” (Gen 4:9): this question which God asks
of man since his origins, involves us, especially today with regard to our
brothers and sisters who are migrating: “This is not a question directed to
others; it is a question directed to me, to you, to each of us” (Homily at the
"Arena" Sports Camp, Salina Quarter, Lampedusa, 8 July 2013).
Solidarity is born precisely from the capacity to understand the needs of
our brothers and sisters who are in difficulty and to take responsibility for
these needs. Upon this, in short, is based the sacred value of
hospitality, present in religious traditions. For us Christians,
hospitality offered to the weary traveller is offered to Jesus Christ himself,
through the newcomer: “I was a stranger and you welcomed me” (Mt 25:35).
The duty of solidarity is to counter the throwaway culture and give
greater attention to those who are weakest, poorest and most vulnerable.
Thus “a change of attitude towards migrants and refugees is needed on the
part of everyone, moving away from attitudes of defensiveness and fear,
indifference and marginalization – all typical of a throwaway culture – towards
attitudes based on a culture of encounter, the only culture capable of building
a better, more just and fraternal world” (Message for the World Day of Migrants
and Refugees, 5 August 2013).
As I conclude these reflections, allow me to draw attention again to a particularly vulnerable group of migrants, exiles and refugees whom we are called to welcome, to protect, to promote and to integrate. I am speaking of the children and young people who are forced to live far from their homeland and who are separated from their loved ones. I dedicated my most recent Message for the World Day of Migrants and Refugees to them, highlighting how “we need to work towards protection, integration and long-term solutions” (Message for the World Day of Migrants and Refugees, 8 September 2016).
As I conclude these reflections, allow me to draw attention again to a particularly vulnerable group of migrants, exiles and refugees whom we are called to welcome, to protect, to promote and to integrate. I am speaking of the children and young people who are forced to live far from their homeland and who are separated from their loved ones. I dedicated my most recent Message for the World Day of Migrants and Refugees to them, highlighting how “we need to work towards protection, integration and long-term solutions” (Message for the World Day of Migrants and Refugees, 8 September 2016).
I trust that these two days will bear an
abundant fruit of good works. I assure you of my prayers; and, please, do
not forget to pray for me. Thank you.
___________________________________________________________________________________________
[1] Messaggio per la 100a Giornata Mondiale del Migrante e
del Rifugiato, 5 agosto 2013.
[1] Discorso al Corpo diplomatico accreditato presso la Santa Sede, 12 gennaio 2015.
[1] Cfr Benedetto XVI, Messaggio per la 92a Giornata Mondiale del Migrante e del Rifugiato, 18 ottobre 2005.
[1] Lett. ap. in forma di Motu proprio Humanam progressionem, 17 agosto 2016.
[1] Cfr Pontificio Consiglio della Giustizia e della Pace, Compendio della Dottrina Sociale della Chiesa, 373-374.
[1] Cfr Benedetto XVI, Messaggio per la 99a Giornata Mondiale del Migrante e del Rifugiato, 12 ottobre 2012.
[1] Cfr Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 15 agosto 1986.
[1] Cfr Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 5 agosto 1987.
[1] Messaggio per la 47ª Giornata Mondiale della Pace, 8 dicembre 2013, 9.
[1] Cfr Pontificio Consiglio della Giustizia e della Pace, Compendio della Dottrina Sociale della Chiesa, 9;163;189;406.
[1] Lett. enc. Laudato si’, 196.
[1] Benedetto XVI, Lett. enc. Caritas in veritate, 33.
[1] Ibid., 62.
[1] Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 25 luglio 1995, 2.
[1] Messaggio per 47ª Giornata Mondiale della Pace, 8 dicembre 2013, 1.
[1] Cfr Benedetto XVI, Discorso ai partecipanti al convegno inter-accademico “L’identità mutevole dell'individuo”, 28 gennaio 2008.
[1] Omelia al Campo sportivo “Arena” in Località Salina, 8 luglio 2013.
[1] Messaggio per la 100a Giornata Mondiale del Migrante e del Rifugiato.
[1] Messaggio per la 103a Giornata Mondiale del Migrante e del Rifugiato, 8 settembre 2016.
[1] Discorso al Corpo diplomatico accreditato presso la Santa Sede, 12 gennaio 2015.
[1] Cfr Benedetto XVI, Messaggio per la 92a Giornata Mondiale del Migrante e del Rifugiato, 18 ottobre 2005.
[1] Lett. ap. in forma di Motu proprio Humanam progressionem, 17 agosto 2016.
[1] Cfr Pontificio Consiglio della Giustizia e della Pace, Compendio della Dottrina Sociale della Chiesa, 373-374.
[1] Cfr Benedetto XVI, Messaggio per la 99a Giornata Mondiale del Migrante e del Rifugiato, 12 ottobre 2012.
[1] Cfr Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 15 agosto 1986.
[1] Cfr Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 5 agosto 1987.
[1] Messaggio per la 47ª Giornata Mondiale della Pace, 8 dicembre 2013, 9.
[1] Cfr Pontificio Consiglio della Giustizia e della Pace, Compendio della Dottrina Sociale della Chiesa, 9;163;189;406.
[1] Lett. enc. Laudato si’, 196.
[1] Benedetto XVI, Lett. enc. Caritas in veritate, 33.
[1] Ibid., 62.
[1] Giovanni Paolo II, Messaggio per la Giornata Mondiale delle Migrazioni, 25 luglio 1995, 2.
[1] Messaggio per 47ª Giornata Mondiale della Pace, 8 dicembre 2013, 1.
[1] Cfr Benedetto XVI, Discorso ai partecipanti al convegno inter-accademico “L’identità mutevole dell'individuo”, 28 gennaio 2008.
[1] Omelia al Campo sportivo “Arena” in Località Salina, 8 luglio 2013.
[1] Messaggio per la 100a Giornata Mondiale del Migrante e del Rifugiato.
[1] Messaggio per la 103a Giornata Mondiale del Migrante e del Rifugiato, 8 settembre 2016.
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