The contribution of the Church in Malta through the position paper on Malta’s presidency of the Council of the European Union is a timely invitation to European countries to revisit their pristine Christian roots, which have historically shaped and formed the identity of the old continent.
Focusing on the human dimension of development in EU policies and decisions, the document mirrors the historic transition in the life of the EU from a European economic community or common market created by the Treaty of Rome to the broader model of a social Europe. This latter model was mainly established by the Maastricht Treaty (1992) and the Treaty of Amsterdam (1997) with the introduction of elements of European citizenship and cooperation in social issues, respectively.
Taking a positive stance on the six priorities of the Malta presidency, reflections in the position paper point out clearly how these areas of priority can be complemented by an effective human and social development action programme, which can in turn strengthen and sublimate them.
Commenting on the single market as the first priority, the position paper says economic growth and the efforts by the State to create new jobs need to be based on “a broader strategy of social inclusion” in a spirit of “solidarity and respect”. The Church proposal is substantiated by magisterial teachings, in the sense that “development cannot be restricted to economic growth alone” (Paul VI, Populorum Progressio,1967), and on the fact that “Progress of a merely economic and technological kind is insufficient” (Benedict XVI, Caritas in Veritate, 2009), as well as in Pope Francis’s references in Evangelii Gaudium (2013) to “full” and “integral” human development.
On sustainable energy security and climate change, the position paper seeks to link sustainability to “rights of present and future generations” primarily by moving away from the “throwaway culture” to “climate as a common good”. This is purely in line with the position of Laudato Si (2015) on the common good as also extending to future generations.
On migration and the suffering of defenceless migrants, the Church reminds EU member states of their shared responsibility in a common solution to this international problem. Its heartfelt call, however, goes beyond the “European Asylum Support structures”. Its primary goal is to emphasise Europe’s “obligation to save lives” and to stop the human tragedies witnessed especially in the Mediterranean.
Human development based on social citizenship liberates from the influence of market forces while satisfying the demands of inclusion
A concerted effort “in full respect of migration rights and international law” echoes Francis’s call to work out a plan of action which will seriously combat the prevailing “global indifference”.
The common underlying argument can be synthesised in what various legal instruments of the European Union refer to as ‘social citizenship’ underpinned by social rights and obligations. Reference to instruments like the Community Social Charter of Fundamental Rights of Workers (1989), the Maastricht Treaty (1992), with its central role of social dialogue, the report A Europe of Civic and Social Rights (1995), the EU Charter on Human Rights (2003), the EU Constitutional Treaty (2004) and the regular emergence of social legislation bring to light Europe’s insistence on human development based on social inclusion and the respect for human dignity.
According to the 1995 report, “social issues now lie at the heart of the changes facing the European venture”.
The concept of social citizenship based on social inclusion is a development on the notion of market, economic citizenship. It is a step forward from the private individualistic notion to a more communitarian idea of citizenship. Linked to freedom from poverty and social exclusion, it reflects John Rawls’s 1993 idea that “below a certain level of material and social well-being and of training and education, people simply cannot take part as citizens”.
Human development based on social citizenship liberates from the influence of market forces while satisfying the demands of inclusion and maintaining close ties with the common good. Making channels of communication available, implementing provisions for social rights enshrined in EU treaties and putting in place structures that enable the exercise of human, social and political rights ensure that the European project stands on economic governance tempered by social governance.
A revitalised vision of the original social model of Europe cannot only become the key to economic success but also provide Malta with a common walk towards a holistic human development. This can happen in a spirit of constructive dialogue on a programme of social policy at the European level.
Reflections on the topic may be recommended as a further reference point for students of European studies, to members of Malta’s House of Representatives and Maltese members of the European Parliament to review personally held beliefs and positions. They can also offer an opportunity to the Maltese public for debates on the local media.
Such a civic interest can make a difference in the quality of life of the citizens of Europe, who, in the words of the 1995 report on civic participation, want “to feed directly” upon human and social values.
This becomes more relevant today, when European countries, including Malta, seem to be in the grips of materialistic goods at the expense of human values.
The Prime Minister’s reference to a common search for balance between an economic and social Europe seems to be indicative of Malta’s endeavour in this direction, as long as Malta walks the talk.
Philip Said is a Żebbuġ local councillor and former education officer and visiting lecturer in social studies and sociology.