Saint John Paul II: Religious Freedom as the Foundation for All Forms of Freedom

Abstract

The present essay aims to make an analysis of a widely analyzed theme held very dear to Pope Saint John Paul II, namely, the right to religious freedom as a foundation for all other forms of freedom. From the way this essay tackles this theme, it is not difficult to understand that John Paul II’s metaphysical view with regard to the human being, as well as his view on the subjectivity of the human person and the dignity of the human person, are essential for an accurate understanding of the relation between freedom and truth. Freedom is rooted in the truth, and it can be achieved only in truth. When it is separated from truth, it becomes just an illusion. For Pope John Paul II, it is very clear that freedom and truth either go together or perish together. The truth to which freedom is linked is not just an abstract truth, but is the Absolute Truth, namely God. Therefore, only in the light of this relationship between freedom and truth can the right to religious freedom, which is the heart of human rights, be explained. Religious freedom allows the human person to live in the truth of her/his faith, according to her/his transcendental dignity.

1. Introduction

Saint John Paul II, in his message to Kurt Waldheim, Secretary General of the United Nations, pointed out that religious freedom “is at the basis of all other freedoms and is inseparably tied to them all by reason of that very dignity which is the human person” (John Paul II 1979). For Pope John Paul II, freedom is a main characteristic of the human person; in fact, it is the wellspring from whence human dignity flows, but it is also the image of the divinity within the human being. Freedom is given to the human being as his/her own mission (Cf. Ibid., p. 123). Taking into account these powerful affirmations of the Pope on religious freedom and on freedom in general, the present essay aims to analyze religious freedom as it appears in the teaching of John Paul II. In order to pursue this aim, it seems necessary to explore how Pope John Paul II, being a philosopher, understands the human being, accepting the classical metaphysical view in this regard, but also the subjectivity of the human person. As regards the issue of subjectivity of the human person, the starting point for Pope John Paul II is similar to that of St. Augustine, who insists on the capacity and necessity of the human person to enter into the inner self. This is a characteristic that belongs only to the human being. The essay will then turn to the main relationship between freedom and truth, because:

Truth is a condition of freedom, for if a man can preserve his freedom in relation to the objects which thrust themselves on him in the course of his activity as good and desirable, it is only because he is capable of viewing these goods in the light of truth and so adapting an independent attitude to them. Without this faculty, man would inevitably be determined by them: these goods would take possession of him and determine totally the character of his actions and the whole direction of his activity. His ability to discover the truth gives man the possibility of self-determination.

(Wojtyla 1981, p. 115)

Building upon these thoughts of Pope John Paul II, the final part of the essay will present the teaching of the Pope on religious freedom as it appears in his papal magisterial writings. It will be emphasized that religious freedom is necessary to attain peace, and it requires the right of individuals and groups to practice their religion. Then, it will be pointed out what Pope John Paul II teaches about what religious freedom means in practice. At the end, a conclusion will summarize the entire argument on religious freedom.

2. The Philosophical Foundation of the Human Being and the Subjectivity of the Human Person

John Paul II maintains the classical metaphysical view that the human being is endowed with intellect and free will. According to him, the will is powerfully influenced by the intellect and is rooted in the structure of the human person. Moreover, the act of willing, far from being just about making choices, involves the cognitive process during which values are recognized and presented to the individual. Also, the role of motivation is essential, and it corresponds to the intentionality of the will. Thus, when a person desires something, she/he approaches it as something good, reflecting its value. Seen in this way, it can be easily noticed that the process of motivation is crucial for the movement of the will towards the object (Wojtyla 1979, p. 87).

Additionally, it is to be highlighted that the will is characterized by the ability to make decisions, which involves a dynamic readiness to strive towards good. This readiness towards good is, as a matter of fact, more fundamental than the ability to make choices, since it reflects the inherent nature of the will to seek out values (Ibid., p. 88).

Another issue that needs to be emphasized here is the tension between self-determination and bodily impulses. Because of this tension, even though the will allows for deliberate choices, it is, however, influenced by instinctive and emotional factors. This tension demonstrates the complexity of human dynamism. At the same time, according to John Paul II, the will is related to transcendence, which is the capacity for self-governance and self-possession, pointing out that the will is not only about external actions but also about internal decision-making processes (Ibid., p. 89).

In light of the aforementioned, it appears that, for John Paul II, the intellect and the will are interrelated because the intellect provides the necessary understanding of the values that guide the will’s actions and then its decisions.

At the same time, it is equally important to point out that, for John Paul II, there is an irreducible unity between the body and the spirit. In fact, the body is seen as the means through which the human being expresses her/his inner life. The actions and decisions of the human person are manifested through the body, indicating that the body is essential for the expression of the spirit. Thus, the actions performed by the body are not merely physical but are also expressions of the spiritual nature of the person, demonstrating the dynamic relationship between the body and the spirit. Moreover, John Paul II emphasizes that unity of the body and spirit requires a comprehensive metaphysical perspective which goes beyond mere physical or psychological explanations (Ibid., pp. 137–38).

Furthermore, with regard to human nature, John Paul II stresses that it is characterized by universal traits which are not solely defined by historical or cultural contexts. These traits reflect the very fact of what it means to be human. In this sense, it can be said that even though the individuals are shaped by their historical and cultural backgrounds, there is still a deeper layer of human experience that transcends these limitations. This transcendence allows for a shared understanding of humanity that goes beyond specific cultural narratives. Moreover, the spiritual aspect of human nature is a key element that enables individuals to rise above cultural and historical constraints and fosters a sense of connection among people, regardless of their diverse backgrounds (Ibid., pp. 172–74).

John Paul II, in order to defend the dignity of the human being, points out two important truths: firstly, the human being is characterized by the intellect and free will, and secondly, the nature of the human being transcends historical and cultural backgrounds.

As it concerns the subjectivity of the human person, this capacity of the human being to be present to herself/himself, it is important to see what John Paul II says in this regard because it is helpful to understand why people have their dignity and why they have the right to freedom in general and to religious freedom in particular.

Saint Augustine is one of the Fathers of the Church who insisted very much on the danger of losing ourselves in the world outside and on the necessity of turning within, on entering into ourselves: “Do not wander far and wide but return into yourself. Deep within man there dwells the truth.”1 He is very preoccupied with exploring the interiority of the human being. In continuity with this preoccupation of Augustine, John Paul II explores the interiority of the human being in our time. He says: “We can say that the person as a subject is distinguished from even the most advanced animals by a specific inner self, an inner life, characteristic only of persons. It is impossible to speak of the inner life of animal, although physiological processes more or less similar to those in man take place within their organisms.” (Wojtyla 1981, p. 22). For John Paul II, the “inner self” and “inner life” of the human being are refered referred to as “personal subjectivity” and “subjectivity”. He uses these terms interchangeably, though he prefers the term subjectivity.

John Paul II explains that the process of how human beings know the ordinary world around them, such as animals, plants, houses, etc., is as objects of their experience, which means that they stay in front of the human beings, outside of them. However, when it comes to the human being, it is different: she/he knows herself/himself not just standing in front of herself/himself, but she/he first experiences herself/himself in a more intimate way of being present to herself/himself. Thus, the human being experiences first herself/himself not from outside but from within, not as an object but as a subject. For her/him, it is very important this experience of herself/himself, because the more a person is present to herself/himself, the more she/he is alive she/he is and more capable of acting as a person (Cf. Wojtyla 1979, pp. 25–50). Yet, St. John Paul II insists that what is outside the human being is also important. In fact, he says:

Significantly, it is because of his inner being, his interior life, that man is a person, but it is also because of this that he is so much involved in the world of objects, the world “outside,” involved in a way which is proper to him and characteristic of him. A person is an objective entity, which as a definite subject has the closest contacts with the whole (external) world and is most intimately involved with it precisely because of its inwardness, its interior life. It must be added that it communicates thus not only with the visible world, and most importantly, with God. This is a further indication of the person’s uniqueness in the visible world.

(Wojtyla 1981, p. 23)

As can be noted here, John Paul II, in addition to the interior life of the person and her/his relationship with the world outside her/him, self-transcendence is also highlighted. For John Paul II, the person has a transcendent and worldwide personhood since she/he communicates not only with the visible world but also with God (Cf. Crosby 2006, p. 141).

Having shortly framed Pope John Paul II’s teaching on the human being from a metaphysical point of view and from the point of view of the subjectivity of the person, this helps to understand his teaching on the right to liberty, broadly, and to religious liberty, specifically. Also, according to his teaching, it is not enough to profess what is objectively true but to act according to what is objectively right. The subjectivity must be in order, the human being must profess the truth as a person, and she/he must act through herself/himself while doing what is objectively right (Ibid., p. 141).

3. The Relationship Between Freedom and Truth

For Pope John Paul II, there is an “unbreakable bond between freedom and truth” (John Paul II 1993, nr. 87), and Christ is the one who reveals to us the truth and the meaning of freedom. In fact, Christ reveals that authentic freedom can be achieved only by accepting the truth (VS, nr. 87). “You will know the truth, and the truth will set you free” (Jn. 8, 32). To worship God and to have a good relationship with the truth, who is Jesus, are the foundations of freedom (Ibid., nr. 87). Moreover, John Paul II teaches about freedom:

The Crucified Christ reveals the authentic meaning of freedom; he lives it fully in the total gift of himself and calls his disciples to share in his freedom.

Rational reflection and daily experience demonstrate the weakness that marks man’s freedom. That freedom is real but limited: its absolute and unconditional origin is not in itself, but in the life within which it is situated and which represents for it, at one and the same time, both a limitation and a possibility. Human freedom belongs to us as creatures; it is a freedom which is given as a gift, one to be received like a seed and to be cultivated responsibly. It is an essential part of that creaturely image which is the basis of the dignity of the person. Within that freedom, there is an echo of the primordial vocation whereby the Creator calls man to the true Good, and even more, through Christ’s Revelation, to become his friend and to share his own divine life. It is at once inalienable self-possession and openness to all that exists, in passing beyond self to knowledge and love of the other. Freedom then is rooted in the truth about man, and it is ultimately directed towards communion.

(Ibid., pp. 85–86)

In this passage, Pope John Paul II highlights, first of all, the close relationship that exists between freedom and truth. As the Pope insists, freedom is rooted in truth. Freedom, as the Pope states: “negates and destroys itself and becomes a factor leading to the destruction of others when it no longer recognizes and respects its essential link with the truth” (John Paul II 1995, nr. 19). Moreover, when freedom separates itself from the objective and universal truth, the person becomes the only one to decide the truth with regard to what is good and evil, and it remains only her/his subjective and changeable opinions, and her/his selfish interest (EV, nr. 19). Also, when freedom is separated from truth, it leads to a “culture of death”: “To claim the right to abortion, infanticide, and euthanasia, and to recognize that right in law means to attribute to human freedom a perverse and evil significance: that of an absolute power over others and against others. This is the death of true freedom” (Ibid., nr. 20). If freedom is separated from the truth, it leads to a solitude without hope for the human being, it makes freedom just an illusion (John Paul II 1998, nr. 90). For John Paul II, it is very clear: “Truth and freedom either go together hand in hand or together they perish in misery” (FR, nr. 90).

Another aspect that is stressed in the passage above is that the relationship between freedom and truth is directed towards communion. In fact, the relationship between freedom and truth is a relationship with God in the person of Jesus Christ. Thus, the Pope says: “Objectively speaking, the search for truth and the search for God are one and the same. This alone is enough to show the intimate relationship between freedom of conscience and religious freedom” (John Paul II 1991b). Therefore, the Pope insists that there are two attitudes regarding the relationship between truth and God: on the one hand, the systematic denial of God, which is in total contradiction with both freedom of conscience and religious freedom. On the other hand, recognizing the close connection between truth and God means implicitly recognizing the right and obligation that even non-believers have to seek the truth that can lead them to discover, know, and accept God (Ibid.):

The guarantee that objective truth exists is found in God, who is Absolute Truth; objectively speaking, the search for truth and the search for God are one and the same. This alone is enough to show the intimate relationship between freedom of conscience and religious freedom. It also explains why the systematic denial of God and the establishment of a regime that incorporates this denial in its very constitution are diametrically opposed to both freedom of conscience and freedom of religion. However, those who acknowledge the relationship between ultimate truth and God himself will also acknowledge the right, as well as the duty, of non-believers to seek the truth, which can lead them to discover the Mystery of God and humbly accept it.

(Ibid.)

Analogously to this relationship to truth in God is realized also the relationships among people who make up families, societies, and traditions2. Moreover, John Paul II insists that when transcendental truth is denied that the door to totalitarian regimes is open and the just relationships between people are affected. Also, when transcendental truth is denied, “the force of power takes over, and each person tends to make full use of the means at his disposal in order to impose his own interests or his own opinion, with no regard for the rights of others. People are then respected only to the extent that they can be exploited for selfish ends” (John Paul II 1991a, nr. 44). By denying transcendental truth, the totalitarian regimes negate also the transcendental dignity of the human person (Ibid., nr. 44). Thus, for instance, socialism “considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism” (Ibid., nr. 13). It also negates to the human person the right to her/his free choice, and the human person is reduced “to a series of social relationships” (Ibid., nr. 13), without any recognition of her/his dignity. The human person ends up depending entirely on “the social machine and on those who control it” (Ibid., nr. 13). When transcendental human dignity is not acknowledged anymore, the human person becomes like a slave being exposed to be bought or sold like goods (VS, nr. 100).

Also, Saint John Paul II speaks about the abuse of power by some people who are never satisfied, being characterized by an uncontrolled consumerist attitude, as in the case of capitalism consumer, that leads to a denial of the freedom of the people who lack even the basic necessities, living in misery (RH, nr. 16). At the same time, John Paul II cautions on the fact that the risk of moral relativism that can lead even modern democracies to totalitarianism because “everything is negotiable, everything is open to bargaining: even the first of the fundamental rights, the right to life” (John Paul II 1995, nr. 20). When the rights which are based on the inviolable dignity of the human person are not acknowledged anymore, they cease to be such. An example in this regard is the fact that in parliament, it is possible to question and even deny the right to life through a vote (Ibid., nr. 20).

In short, this is the way in which Saint John Paul II sees the relationship between freedom and truth. Taking this teaching of his into account, the essay turns now to the last part, namely, the right to religious freedom.

4. The Right to Religious Freedom

What has been said so far it is of much help to understand that for John Paul II, the right to religious freedom is “the very heart of human rights” (John Paul II 1999, nr. 5) because “religion expresses the deepest aspirations of the human person, shapes people’s vision of the world, and affects their relationships with others: basically, it offers the answer to the question of the true meaning of life, both personal and communal” (Ibid., nr. 5). Given the fact that the religious freedom is the heart of human rights, John Paul II highlights that the Second Vatican Council devoted an entire document this theme, namely, the Declaration on Religious Freedom, Dignitatis humanae (RH, nr. 17). Also, Pope John Paul II stresses that “the curtailment and violation of religious freedom are in contrast with man’s dignity and his objective rights” (Ibid., nr. 17), but also, in accord with Dignitatis humanae, the violation of religious freedom is against “what is authentically human” (Ibid., nr. 17). Even Jesus and his Apostles, in preaching the truth that comes from God, did not compel anyone to believe in the message of the Gospel, yet they respected the religious freedom and the freedom of conscience (Ibid., nr. 12). The Church, having a divine mission, must take care of the religious freedom since this freedom is “the condition and basis for the human person’s true dignity” (Ibid., nr. 12).

Additionally, for Pope John Paul II, religious freedom is a source and synthesis of all human rights because the right to religious freedom allows the human person to live in the truth of her/his faith and according to her/his transcendental dignity (CA, nr. 47). In fact, it must be underscored that John Paul II attributes intrinsic value to the right to religious freedom since religious freedom “is only a translation, in institutional form, of that order within which God has ordained that his creatures should be able to know and accept his eternal offer of a covenant and be able to correspond to it as free and responsible persons” (John Paul II 1988, nr. 1). He insists that religious freedom “touches the most intimate sphere of the spirit” (Ibid., nr. 1) and “is a point of reference of the other fundamental rights and, in some way, becomes a measure of them” (Ibid., nr. 1).

Then, there is this conviction of Pope John Paul II that religious freedom is necessary to attain peace. Whenever religious freedom is violated, it affects the cause of peace. Peace has “its roots in the freedom and openness of consciences to truth” (John Paul II 1988, nr. 1).

Moreover, the Pope stresses a very important principle related to religious freedom, namely: “People are obliged to follow their conscience in all circumstances and cannot be forced to act against it. Precisely for this reason, no one can be compelled to accept a particular religion, whatever the circumstances or motives” (John Paul II 1999, nr. 5). At the same time, Pope John Paul II emphasizes that religious freedom requires that people, as individuals and as religious groups, must be able to privately and publicly profess their religion (Ibid., nr. 5). When talking about individuals, the Pope explains what, at the personal level, religious freedom means, namely, for individuals to be free to follow or not follow a particular faith; to be free to choose to be part of a faith community; and to enjoy the freedom to pray both privately and publicly, either alone or in common with other believers. This also implies that there must be churches, chapels, and other places of worship where they can go to pray. Individual freedom also means that individuals can receive religious assistance in public institutions such as medical and military facilities, as well as in prisons. Furthermore, the state must ensure, through clear laws, that individuals/citizens are not discriminated against because of their religious beliefs in schools and other educational institutions, either at work or when seeking employment, or when engaging in civic activities.

As for parents, they must be free to educate their children according to their religious beliefs and enjoy the freedom to choose the schools where they send their children to be educated (John Paul II 1980, nr. 4):

Freedom to hold or not to hold a particular faith and to join the corresponding confessional community; freedom to perform acts of prayer and worship, individually and collectively, in private or in public, and to have churches or places of worship according to the needs of the believers; freedom for parents to educate their children in the religious convictions that inspire their own life, and to have them attend catechetical and religious instruction as provided by their faith community; freedom for families to choose the schools or other means which provide this sort of education for their children, without having to sustain directly or indirectly extra charges which would in fact deny them this freedom; freedom for individuals to receive religious assistance wherever they are, especially in public health institutions (clinics and hospitals), in military establishments, during compulsory public service, and in places of detention; freedom, at personal, civic, or social levels, from any form of coercion to perform acts contrary to one’s faith, or to receive an education or to join groups or associations with principles opposed to one’s religious convictions; freedom not to be subjected, on religious grounds, to forms of restriction and discrimination, vis-a-vis one’s fellow citizens, in all aspects of life (in all matters concerning one’s career, including study, employment, or profession; one’s participation in civic and social responsibilities, etc.).

(John Paul II 1980, nr. 4)

When talking about the community level, the Pope explains what religious freedom means, namely, the freedom to have their own religious leaders, chosen by their religious communities in accordance with the rules in force in each religious community. Closely related to this right is another right concerning the fact that religious leaders must enjoy the freedom to exercise their ministry in accordance with their own rules and statutes without any outside interference. Likewise, religious communities must have the freedom to establish institutions where future religious leaders can be trained, to publish books and other materials for the formation of religious leaders, and to carry out their religious activities. At the same time, the Pope insists on the freedom of religious communities to use the media for religious purposes, as well as the freedom to establish schools, colleges, universities, and other educational centers where the teachings of the respective religious communities can be put into practice. Religious freedom for communities also includes the freedom to carry out social and charitable activities for people in need (Ibid., nr. 4):

Freedom to have their own internal hierarchy or equivalent ministers freely chosen by the communities according to their constitutional norms; freedom for religious authorities (notably, in the Catholic Church, for bishops and other ecclesiastical superiors) to exercise their ministry freely, ordain priests or ministers, appoint to ecclesiastical offices, communicate and have contacts with those belonging to their religious denomination; freedom to have their own institutions for religious training and theological studies, where candidates for priesthood and religious consecration can be freely admitted; freedom to receive and publish religious books related to faith and worship, and to have free use of them; freedom to proclaim and communicate the teaching of the faith, whether by the spoken or the written word, inside as well as outside places of worship, and to make known their moral teaching on human activities and on the organization of society: this being in accordance with the commitment, included in the Helsinki Final Act, to facilitate the spreading of information, of culture, of exchange of knowledge and experiences in the field of education; which corresponds, moreover, in the religious field to the Church’s mission of evangelization; freedom to use the media of social communication (press, radio, television) for the same purpose; freedom to carry out educational, charitable, and social activities so as to put into practice the religious precept of love for neighbor, particularly for those most in need.

For Pope John Paul II, it is clear that religious liberty is a primary and inalienable human right, and it can be exercised only in accord with ethical principles, respecting justice and equality (Ibid., nr. 5).

5. Conclusions

From what was said in the paper, it appears clear enough that religious freedom is a theme that is very important for Pope John Paul II, and, because of that, it is treated throughout his long pontificate in many documents promulgated by him. The Pope underscores that the fundamental right to religious freedom can be understood only in the light of the relationship between freedom and truth. Freedom has its roots in truth, it arises from truth, and it can be achieved only in truth. When freedom is separated from truth, freedom becomes just an illusion. For John Paul II, it is very clear that freedom and truth either go together or they perish together; there is no other alternative. However, for John Paul II, freedom is ordered not only towards an abstract truth, but towards the Absolute Truth, who is God. Also, in order to understand the right to religious freedom of the human being, it was necessary to present the metaphysical view of the human person as appears in the works of the Pope. For him, the human being is endowed with intellect and free will, and the will is strongly influenced by the intellect in the process of making a choice. At the same time, it was important to stress that the subjectivity of the human person is important because it shows the capacity of the human being to be present to herself/himself, to act as a person, and to relate with the visible and the transcendental world, namely, with God.