Pearl Gervais and Douglas Roche

IMMIGRANTS

The discussion on immigration will probably raise a number of important issues. Is immigration a right or a privilege? Who comes first, the native citizen or the immigrant? Are people respected as the most important factor in our economy, or do we treat them like units in a reserve pool of industrial energy? Do we accept people into our country to meet our needs, or do we likewise take the needs of immigrants into account? What kind of a society are we planning for Canada and what contributions are expected from migrants? How do we avoid the numbers game while balancing population size and quality of life? What is Canada’s role in the larger community of nations with respect to immigration? When will we formally recognize the rights of immigrants and confront our biases?

“The role of the Church Respecting Human Rights in Canada,” Inter-Church Consultation of Human Rights, Ottawa, Ontario, September 20, 1974

∼∼∼∼∼

An example of a moral issue which involves the Church is the plight of immigrants, whether domestic or foreign. Migrants are certainly entitled to full citizenship and human rights in their new home.

“The Role of the Church Respecting Human Rights in Canada,” Inter-Church Consultation of Human Rights, Ottawa, Ontario, September 20, 1974

∼∼∼∼∼

It was almost by definition, by essence, essential that God be expressed in a great kaleidoscope, a variety of cultures, languages, colours and historic experiences. Because the picture, the mosaic of human cultures, the more we begin to grasp the inexhaustible beauty and mystery of God. So, I have a very fundamental reason why it behooves me to work for the well-being of immigrants, to welcome them to Canada, not to disappear in some kind of bland, anonymous Canadian character, but to bring the riches of their varied experiences.

To maintain and develop those cultural components enriches all of us. I believe we are all made in the image of God, and as a result all are equal in dignity and have equal right to share in the riches of this world. I have no right to exclude others from sharing the resources with which we are abundantly endowed here in Canada. It also means that no political system, no economic system, no cultural exchange for whatever noble purpose has the right to attack the dignity or to demean a human being.

“Keynote speech,” Mosaic’s annual general meeting, Vancouver, British Columbia, September 23, 1986

∼∼∼∼∼

HUMAN RIGHTS

Let me clarify the perspective from which I speak. I am not a social worker, nor a labour leader nor a community organizer per se. I am, first, a bishop, a pastor in a Christian community. As such, I try to look upon everyday life from the perspective of Jesus Christ, remembering that Jesus himself was a worker, a carpenter, who identified with the working world. Throughout his life, he showed a special concern for the plight of the poor, the afflicted and the oppressed. From this perspective, the Church maintains that an authentic social and economic order must be built on the foundations of love, justice, and solidarity.

The Scriptures and Christian tradition teach us that all persons, believers and nonbelievers alike, are made in the image of God. This means that the human person must be viewed as the primary subject, responsible agent of an economy with certain inalienable rights. Of primary importance is the basic right to life and all that makes for a more fully human life, such as adequate food, clothing, shelter, employment, health care, education, and effective participation in decisions affecting their lives. The primary purpose of an economy is to serve the basic life needs of all people in each society.

“Ethical Reflections: Future of Canada’s Public Services,” Union of Postal Workers, Ottawa, Ontario, April 7, 1986

∼∼∼∼∼

I approach the Church’s record in human rights in an attitude of humility in the pursuit of truth and justice. We have, over the past years, had some ambivalence and ambiguity. Too often, too frequently, it was characterized by hesitations, objections, reservations and, on occasion, even vehement reaction against developments in human rights. We can approach this with an attitude of accepting as openly as possible the criticisms leveled against the Church, past, present, and future.

It is good (for our humility) to recall that all temporal achievements will always be proximate, no matter what the idealistic banner. On the other hand, as we assume the obligation, as Church, of voicing a judgment on some of these achievements, we must be very conscious that it is a terrible responsibility to proclaim God’s judgment. The prophets themselves knew the price they had to pay.

“The Role of the Church Concerning Human Rights in Canada,” National Consultation on Theology and Human Rights, St. Thomas University, Fredericton, New Brunswick, October 18-20, 1979

∼∼∼∼∼

In 1973, I was approached by the Government of British Columbia, through the Minister of Labour, to take the chairmanship of that province’s new Human Rights commission. I accepted the position but had some reservations. I anticipated possible negative reactions to a Roman Catholic bishop being in a rather high-profile position in a province that has a very small Catholic minority.

I wondered about my effectiveness in the social context of diverse cultural groups and whether my being a church person might be held against me. In debating with myself, I reasoned: “After all, we did declare in the Vatican Council that the Church was interested in humankind, and if I enjoy the freedom to be critical, I first must be cooperative.” I decided human rights work should be a priority for me.

However, I am also very conscious of the growing understanding that human rights work goes well beyond a strictly Christian definition. Human rights activity is predicated on the universal basis of a common humanity and a common dedication to the well-being of humankind. Working in human rights cannot be exclusively denominational, for then it risks being increasingly ineffective.

“The Role of the Church Concerning Human Rights in Canada,” St. Thomas University, Fredericton, New Brunswick, October 1979