It provides the first globally accepted definition of trafficking, obliges countries to criminalize the practice, protect victims, and promote international cooperation. The Protocol is one of the key instruments of the UN Convention against Transnational Organized Crime and remains a cornerstone of global anti-trafficking efforts.

During the conference experts noted that an estimated 50 million people remain trafficked worldwide, generating enormous criminal profits. Church leaders, UN officials, and anti-trafficking advocates stressed the urgent need for stronger implementation of existing laws, greater resources, and more effective collaboration.

UN Special Rapporteur Mama Fatima Singateh emphasized the Church’s vital grassroots role in raising awareness, empowering vulnerable communities, and supporting survivors. She underscored the emotional toll of the work but affirmed her commitment to advocating for children and exploited individuals.

Kevin Hyland of the Santa Marta Group acknowledged progress in legislation and Church engagement but noted that traffickers still operate with near impunity, with less than 0.5% of victims rescued and very few convictions. He praised the dedicated efforts of religious sisters and called for significantly increased political and financial investment. Hyland concluded that meaningful action—rather than words—must guide future efforts to prevent trafficking, support survivors, and hold perpetrators accountable.

On the same note The Society of the Divine Word (SVD) in its General Chapter in 2024 took a bold resolution to fight against human trafficking which is in the ‘Documents of the 19th General Chapter SVD 2024’ firstly the rationale of the resolution is:

a) Fidelity to the SVD Charism: Mission with the Marginalized
The SVD Constitutions emphasize mission among people excluded, exploited, or deprived of dignity. Human trafficking directly attacks the dignity of the most vulnerable—migrants, women, children, indigenous communities—who are precisely those the SVD has traditionally served.
Thus, taking a firm stance is a practical expression of the congregation’s missionary identity.

b) Response to a Major Global Injustice
Human trafficking became one of the fastest-growing criminal activities in the world in the early 21st century. The SVD missionaries—working in borders, slums, conflict areas, migration corridors—regularly encountered victims. This exposure generated both a moral obligation and an apostolic opportunity to act decisively.

c) Alignment with Catholic Social Teaching
Catholic tradition views trafficking as a “modern form of slavery” and an intrinsic violation of: The dignity of the human person, Rights to freedom and bodily autonomy and Justice and peace. The SVD 19th General Chapter sought to concretize Laudato Si’, Fratelli Tutti, and statements of Pope Francis condemning trafficking.

d) Prophetic Witness
Religious congregations are called to be prophetic voices when society normalizes injustice. A bold resolution signals: Public denunciation of evil, Visible solidarity with victims, Commitment to transformative action.

e) Intercultural and International Competence
The SVD is active in over 80 countries and uniquely positioned to: Cooperate across borders, Engage in prevention, advocacy, rescue and rehabilitation, Support migrants and refugees. Thus, the Chapter saw anti-trafficking work as a mission field suited to SVD strengths.

Secondly scriptural basis for the resolution. Below are major biblical foundations frequently used in Church documents on trafficking and applicable to the SVD Chapter resolution.

a) Human Beings Created in God’s Image
“God created humankind in His own image.” (Genesis 1:27). Human trafficking violates the imago Dei, reducing persons to commodities.

b) Liberation from Slavery
Israel’s central salvation experience is freedom from slavery: “I have seen the misery of my people… I have come down to deliver them.” (Exodus 3:7–8) Engaging in anti-trafficking work echoes God’s liberating action.

c) The Prophetic Mandate to Defend the Oppressed.
“Learn to do good; seek justice, rescue the oppressed.” (Isaiah 1:17). “He has sent me to proclaim liberty to captives.” (Luke 4:18). Jesus’ mission mandate in Luke 4 defines the Christian call to free victims of captivity, including trafficking.

d) Prohibition of Exploitation.
You shall not oppress or exploit your neighbor.” (Leviticus 19:13) .“Woe to those who make unjust laws… to rob the poor.” (Isaiah 10:1–2). Trafficking is a form of exploitation explicitly condemned by biblical moral law.

e) God’s Preferential Option for the Vulnerable
Scripture repeatedly calls for protection of: Widows, orphans, strangers and migrants, the poor. “Whatever you did for one of the least of these… you did for Me.” (Matthew 25:40). Most trafficking victims fall precisely within these groups.

f) The Body as Temple of the Holy Spirit.
“Do you not know that your body is a temple?” (1 Corinthians 6:19). Sex trafficking and labor trafficking both desecrate the human body, making intervention a moral imperative.

g) The Good Samaritan as Model of Intervention.
“He saw him and was moved with compassion.” (Luke 10:33). The Samaritan stops, intervenes, protects, and accompanies paradigm for anti-trafficking ministry.