{"id":28569,"date":"2019-10-11T07:57:11","date_gmt":"2019-10-11T11:57:11","guid":{"rendered":"https:\/\/www.cccc.org\/news_blogs\/?p=28569"},"modified":"2021-10-04T13:16:43","modified_gmt":"2021-10-04T17:16:43","slug":"charter-values-are-not-charter-rights-by-another-name","status":"publish","type":"post","link":"https:\/\/cccc.org\/news_blogs\/intersection\/2019\/10\/11\/charter-values-are-not-charter-rights-by-another-name\/","title":{"rendered":"Charter Values Are Not Charter Rights By Another Name"},"content":{"rendered":"\n

\u201cCharter <\/em>values are not Charter <\/em>rights by\nanother name or in a different setting; they are a different juridical\nconcept,\u201d wrote Justice Bradley Miller in the recent Ontario Court of Appeal\u2019s McKitty\ndecision<\/a>.<\/p>\n\n\n\n

\"\"
Osgoode Hall, Toronto
Photo Credit: Barry W. Bussey <\/figcaption><\/figure>\n\n\n\n

This is but the latest criticism of the controversial use of \u201cCharter<\/em> values\u201d in Canadian jurisprudence. \u201cCharter<\/em> values\u201d are abstract \u201cvalues\u201d derived from the Canadian Charter<\/em> by a judge (or other decision-maker) who then applies them to the case at hand. They are not listed in the Charter<\/em> and are often at odds with the enumerated rights of the Charter<\/em> itself. Hence the controversy over their use. The heated debate over this dubious concept reaches all the way to the Supreme Court of Canada, as revealed in its June 15, 2018 Trinity Western University law school decisions<\/a>. In those two decisions, 4 of the 9 judges raised concerns about the efficacy of the concept in constitutional litigation. <\/p>\n\n\n\n

In the McKitty decision, Justice Miller decided to clear up\nthe methodological confusion that the lower court\u2019s decision had exhibited. McKitty\nwas a 27-year-old who was on life support. While her body was artificially\nalive, she was declared brain-dead. The parents argued that their daughter\u2019s\nreligious freedom rights would be denied if she were to be removed from life\nsupport because, in their religious view, she was still a live human being with\nCharter <\/em>rights. The lower court held the Charter<\/em> did not apply\nbecause the doctor being sued was not a state actor; and because the Charter<\/em>\nwas never meant to protect those who are brain-dead. Shortly after the\narguments were made, on the appeal, McKitty died, making the case moot. <\/p>\n\n\n\n

Even so, Justice Miller held that it was an important opportunity to address the analytical errors of the lower court. Miller objected to the lower court\u2019s conclusion that McKitty \u201ccould not come within the meaning of \u2018everyone\u2019\u201d described in s. 2 of the Charter<\/em>, because she was incapable of exercising her Charter<\/em> rights. This argument was too broad. Miller pointed out that there are \u201cmany persons who, by reason of immaturity, decline, or other physical or mental impairment, have little or no present ability to exercise many \u2026 Charter <\/em>rights.\u201d This does not diminish or remove their status under the Charter<\/em>. Indeed, some Charter<\/em> rights do not require any individual act but flow from being human, such as the right not to be deprived of life. Further, Miller pointed out that constitutional jurisprudence applied a \u201cpresumption of membership in the class \u2026 who is to benefit from the Charter<\/em>,\u201d as was the approach to the constitution in The Person\u2019s Case<\/a>.<\/p>\n\n\n\n

In challenging the common law definition of death to\naccommodate the appellant\u2019s religious view, the application judge relied also\non the \u201cCharter <\/em>values\u201d argument. Courts have recognized that in reforming\nthe common law, \u201cCharter <\/em>values\u201d can be invoked in private litigation\n\u201cto guide incremental change.\u201d The lower court erred in describing the\nreligious claim at stake in the case as that of protecting worship and the\nobject of belief. However, Justice Miller understood the appellant\u2019s religious\nclaim to be that a human being remains alive until the heart stops beating and that\none must not intentionally kill a human person, \u201cincluding self-killing and\nacquiescing in one\u2019s own killing\u201d; therefore, to withdraw life support of a\nbrain-dead person whose heart is still beating is intentional killing; and to\nbreach this is to defy God.<\/p>\n\n\n\n

Miller observed that litigants may argue that a common law principle is inadequate and must be changed. Various arguments are used such as the moral norms, principles, and aspects of well-being behind constitutional texts such as the Charter<\/em>. These are referred to as \u201cCharter<\/em> values.\u201d But, while a Charter<\/em> value \u201cmay be significant to judicial reasoning, it does not have indefeasible priority over completing considerations\u201d. Such values don\u2019t extend Charter<\/em> rights application by imposing Charter<\/em> duties on private parties. While they supply reasons to change the common law, they cannot be used to invalidate legislation. They are a \u201ccatalogue\u201d of human goods which judges use in legal reasoning, \u201call of which were known to the common law prior\u201d to the Charter<\/em>, though \u201cimperfectly realized.\u201d The problem is that \u201cthe selection of Charter<\/em> values and their prioritization are both unavoidably idiosyncratic.\u201d They \u201care not taken from a canonical text.\u201d With no methodology to guide their formulated abstraction or to resolve issues of priority when they conflict, they must \u201cbe approached with careful attention to the rules that govern their use in different contexts.\u201d<\/p>\n\n\n\n

Justice Miller observed that there are five contexts in\nwhich appeals to \u201cCharter <\/em>values\u201d have been made: common law; statutory\ninterpretation; judicial and administrative discretion; Charter<\/em> rights\nlimitation analysis in administrative law; and, Charter<\/em> rights\nlimitations analysis in Charter<\/em> challenges to legislation. There are\ndifferent rules for how \u201cCharter <\/em>values\u201d are used in each context. <\/p>\n\n\n\n

In the common law context, courts have no \u201cwholesale power\u201d like legislatures to change the law but may only modify the law by exercising power \u201cinterstitially.\u201d They ought only to reform what is necessary, leaving the far-reaching changes to the legislatures. While it may appear that the application of \u201cCharter <\/em>values\u201d can provide a useful constraint on judicial power, the concept is so \u201cextremely broad\u201d that it offers little guidance. As noted, there is no canonical formulation of \u201cCharter <\/em>values\u201d; instead, they deal with human goods derived from the rights and freedoms and principles of a free and democratic society and more abstract notions such as \u201chuman dignity.\u201d<\/p>\n\n\n\n

To apply \u201cCh<\/em>arter values\u201d to the common law, the\ncourts must first \u201cidentify the core rationales or purposes behind the adoption\nof the Charter<\/em> right\u201d in furthering human well-being. Second, they must consider\nif the impugned common law \u201cadequately promotes or protects these goods\u201d in\nlight of the competing goods. Miller points out that a \u201cCharter<\/em> value\u201d\ndoes not trump an enumerated Charter<\/em> right. The opposite is true. To\nchange the common law, it is \u201cthe salience of the reason\u201d that matters, \u201cnot\nthe label that is attached to it\u201d.<\/p>\n\n\n\n

The lower court, said Miller, failed to address the reason\nbehind the Charter<\/em>\u2019s respect of conscientious religious beliefs. It\nfailed to explain how the manifestation of the belief was important from the perspective\nof the claimant. Further, the lower court\u2019s identification and balancing of\ncertain competing \u201cvalues\u201d (such as the need for certainty, predictability and a\nclear legal definition of death; concern over privileging some religions over\nothers; the health-care costs of the appellant and the impact on the organ\ndonation system) against a narrowly defined religious interest only highlighted\nto Miller the idiosyncratic weighing of \u201cCharte<\/em>r values\u201d the lower court\nwent through. For Miller, it \u201camply illustrates the difficulties inherent in\nusing Charter<\/em> values to amend the common law.\u201d<\/p>\n\n\n\n

Given the mootness of the case, the Court of Appeal declined\nto amend the common law to accommodate for a person\u2019s religious convictions regarding\nneurological criteria for death. That is left for another day. However, the\nCourt has done us a service by highlighting the perennial problem of \u201cCharter<\/em>\nvalues.\u201d<\/p>\n\n\n\n

Upon reflection, it is my view that this case is but a\nfurther indication that the entire \u201cCharter <\/em>values\u201d project is an\nexercise of futility. It is more and more apparent that the real problem with\nthis malleable doctrine is the latitude given to decision-makers to subjectively\ndecide cases without a legal anchor.   <\/p>\n\n\n\n

To be blunt, it is nothing less than a direct attack on the\nrule of law. Imagine, as noted by Justice Miller, there are five different\ncontexts that Charter <\/em>values are being used in, each with their own\ndistinctive rules of application. Rather than simplifying the law, this is\nexacerbating an already bloated rights analysis in trying to determine justice\nfor the aggrieved party who has suffered loss because his or her enumerated\nrights were infringed.<\/p>\n\n\n\n

\"\"
Osgoode Hall, Toronto
Photo Credit: Barry W. Bussey<\/figcaption><\/figure>\n\n\n\n

While Justice Miller has sought to apply the metaphorical\nbrake to the runaway train, I fear it is not enough. This doctrine subverts the\nvery purpose of the Charter<\/em>. It makes a mockery of the enumerated rights\nthat are being ignored based on a decision-maker\u2019s whim of what they perceive to\nbe just. It muddles an already complicated process by adding the complexity of\nfive different contextual analyses \u2013 where, exactly, are the lines of\ndemarcation between each of the five? Will there be any carry-over of one\nprinciple of evaluation to another context, and if not, why?<\/p>\n\n\n\n

It seems to me that we need to get back to basics. Returning to Justice Rand\u2019s \u201coriginal freedoms\u201d in the pre-Charter<\/em> Saumur Case<\/a> of 1953 would be of greater utility than the current preoccupation with \u201cCharter<\/em> values.\u201d Rand understood history, philosophy and religion. We have lost this understanding in our current legal framework. We are seeking to \u201cmove the law forward\u201d in radical ways that have little connection to the deeper realities of human existence. Reliance on \u201cCharter<\/em> values\u201d is not a way forward, but a way into legal analytical gridlock. Personal preference becomes more persuasive than sound, legal reasoning; decision-makers are enabled to justify arbitrary decisions based on power rather than precedent. In short, it replaces the rule of law with the tyranny of judicial idiosyncrasy.    <\/p>\n\n\n\n

Miller\u2019s decision is admirable in trying to trim the\nunwieldly legal bushes that have grown up around our constitutional tree. But\nmore needs to be done: the \u201cCharter<\/em> value\u201d doctrine needs to be pulled\nup by the roots and cast out of constitutional discourse altogether. With the\nweeds removed we can then get back to the enumerated rights of the Constitution\nitself.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cCharter values are not Charter rights by another name or in a different setting; they are a different juridical concept,\u201d wrote Justice Bradley Miller in the recent Ontario Court of Appeal\u2019s McKitty decision. This is but the latest criticism of the controversial use of \u201cCharter values\u201d in Canadian jurisprudence. \u201cCharter… More<\/a><\/p>\n","protected":false},"author":8,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ts_fic_featured_image_caption":"","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[137],"tags":[394,420,150,138,141],"series":[],"class_list":["post-28569","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-charter-values","tag-constitutional-law","tag-freedom-of-religion","tag-law-and-religion","tag-religious-freedom"],"yoast_head":"\nCharter Values Are Not Charter Rights By Another Name - CCCC Blogs<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.cccc.org\/news_blogs\/intersection\/2019\/10\/11\/charter-values-are-not-charter-rights-by-another-name\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Charter Values Are Not Charter Rights By Another Name - CCCC Blogs\" \/>\n<meta property=\"og:description\" content=\"\u201cCharter values are not Charter rights by another name or in a different setting; they are a different juridical concept,\u201d wrote Justice Bradley Miller in the recent Ontario Court of Appeal\u2019s McKitty decision. 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This is but the latest criticism of the controversial use of \u201cCharter values\u201d in Canadian jurisprudence. \u201cCharter... 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The Supreme Court of Canada released two decisions against Trinity Western University\u2019s bid to have a law school, one involving the\u2026","rel":"","context":"In \"Canadian Charter of Rights and Freedoms\"","block_context":{"text":"Canadian Charter of Rights and Freedoms","link":"https:\/\/cccc.org\/news_blogs\/tag\/canadian-charter-of-rights-and-freedoms\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/cccc.org\/news_blogs\/wp-content\/uploads\/2018\/05\/IMG_5851.jpg?fit=1200%2C800&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/cccc.org\/news_blogs\/wp-content\/uploads\/2018\/05\/IMG_5851.jpg?fit=1200%2C800&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/cccc.org\/news_blogs\/wp-content\/uploads\/2018\/05\/IMG_5851.jpg?fit=1200%2C800&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/cccc.org\/news_blogs\/wp-content\/uploads\/2018\/05\/IMG_5851.jpg?fit=1200%2C800&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/cccc.org\/news_blogs\/wp-content\/uploads\/2018\/05\/IMG_5851.jpg?fit=1200%2C800&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":27730,"url":"https:\/\/cccc.org\/news_blogs\/intersection\/2018\/06\/22\/convivium-judicial-idiosyncracy\/","url_meta":{"origin":28569,"position":2},"title":"Convivium: Judicial Idiosyncracy","author":"cccc","date":"June 22, 2018","format":false,"excerpt":"See Barry's Op-Ed published in today's Convivium Magazine: Last Friday\u2019s Supreme Court of Canada (SCC) decisions on Trinity Western University call for freedom-loving Canadians to courageously stand up and demand change to legislation governing the law societies in this country. We need our legislatures to ensure that court decisions that\u2026","rel":"","context":"In \"Charter of Rights and Freedoms\"","block_context":{"text":"Charter of Rights and Freedoms","link":"https:\/\/cccc.org\/news_blogs\/tag\/charter-of-rights-and-freedoms\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":26903,"url":"https:\/\/cccc.org\/news_blogs\/intersection\/2018\/01\/03\/important-notice-about-the-canada-summer-jobs-program\/","url_meta":{"origin":28569,"position":3},"title":"Important Notice about the Canada Summer Jobs Program","author":"cccc","date":"January 3, 2018","format":false,"excerpt":"Attn.: Christian Charities in Canada If you have received funding in the past but in 2018 it is denied because of your refusal to accept the government\u2019s attestation, please email (mail@cccc.org) or call (519-669-5137) us at the CCCC office as to the next steps. 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The Charter of Quebec Values: A Meaningful Choice?","author":"cccc","date":"September 9, 2013","format":false,"excerpt":"The Government of Quebec appears to be of the view that the religious minorities in its employ are like the obnoxious smoker who contemptuously and purposely blows his smoke on the non-smoker.\u00a0 It gets under one\u2019s nose.\u00a0 Religious people who wear specific clothing because of their religious faith are obnoxious\u2026","rel":"","context":"In "Law and Religion"","block_context":{"text":"Law and Religion","link":"https:\/\/cccc.org\/news_blogs\/category\/law-and-religion-2\/"},"img":{"alt_text":"450px-Misa_foto_komunity_006a","src":"https:\/\/i0.wp.com\/www.cccc.org\/news_blogs\/wp-content\/uploads\/2013\/09\/450px-Misa_foto_komunity_006a1-225x300.jpg?resize=350%2C200&ssl=1","width":350,"height":200},"classes":[]},{"id":28678,"url":"https:\/\/cccc.org\/news_blogs\/intersection\/2019\/12\/18\/charter-on-death-religious-conscience-legislation\/","url_meta":{"origin":28569,"position":5},"title":"Charter on death: Religious conscience, legislation","author":"cccc","date":"December 18, 2019","format":false,"excerpt":"Should the law accommodate religious conscience in the definition of death?\u00a0 That question was the essence of the recent Ontario Court of Appeal (ONCA)\u00a0McKitty\u00a0decision (McKitty (Litigation guardian of) v. 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