QUESTION : We had some reflections on Dignitas Infinita. How does it address the contemporary issues? – John Zachariah

ANSWER: Saji Mathew Kanayankal CST

In the previous issue, I made a detailed analysis of the historical, biblical and philosophical foundations of human dignity as explained in the document of DDF Dignitas Infinita (Infinite Dignity). After explaining these foundations, the document draws attention to destructive disparities in wealth, the tragedy of wars, the plight of migrants, the marginalization of people with disabilities, human trafficking, sexual abuse, and abortion as grave violations of human dignity. Along with it, it calls out violence against women and digital violence as some contemporary challenges to human dignity. Quoting Pope Francis the document asserts; “Every human being has the right to live with dignity and to develop integrally; this fundamental right cannot be denied by any country” (DI 33).

Socio-Political Scenario and Violations of Human Dignity

According to the document, the greatest injustices in the contemporary world consist precisely of the disparity between the rich and the poor. The age-old discrimination between haves and have-nots still exists and it increases through the monopolisation of neoliberalism. Pope Benedict XVI as well as Pope Francis through their various encyclicals and exhortations already warned about the seriousness of this inequality. Similarly, the disparity between the rich nations and the poor nations is another important area to be considered seriously, which affects the formulation of policies in both national and international realms. Often decisions are made in favour of the rich and as an effect, the poor become poorer and the rich become richer. The document describes it in terms of “scandal of glaring inequalities’ and warns against supporting such scandals. Accordingly, “in rich countries, new sectors of society are succumbing to poverty and new forms of poverty are emerging. In poorer areas, some groups enjoy a sort of ‘super development’ of a wasteful and consumerist kind, which forms an unacceptable contrast with the ongoing situations of dehumanizing deprivation” (DI 36). As the document rightly points out, “wealth has increased, but together with inequality, with the result that new forms of poverty are emerging” (DI 37). The document highlights the possibility of various kinds of poverty that take place in the present empire of money, where the interests and problems of the labourers are not properly addressed (DI 37). It also affirms the equal dignity of people who are born in poor nations or families.
Another important area that affects human dignity is the evil of war. Even though the document does not name any present war like that of Russia-Ukraine or Israel- Hamas, it is implied in it. War attacks human dignity in the short and in the long term. Similarly, terrorist attacks, racial or religious persecution, and many other similar affronts have the same effect as the war. While affirming the right of each nation for self-defence, the document does not suggest war as an option to settle the issues. Whatever be the name or the reason, war is a “defeat to humanity.” Through war, the problem will not be solved but only will be increased (DI 38).
Migration and human trafficking are two other areas that affect human dignity. Poverty is the first reason for migration. While the dignity of migrants is denied in their home countries, their lives are at risk in the countries of arrival. In most cases, their fundamental needs such as food, shelter and education are denied and many countries do not welcome them. They do not have the opportunity to participate in the life of society, and most often we forget that they also possess the same dignity as any other human person. When we consider them “less worthy, less important, less human” their inalienable dignity is declined (DI 40). Therefore, it is urgent to remember that “every migrant is a human person who, as such, possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance” (DI 40). Sometimes migration can be turned into human trafficking for many reasons such as the marketing of human organs and tissues, the sexual exploitation of boys and girls, slave labour, prostitution, the drug and weapons trade, terrorism, etc. These should be seen as internationally organised crimes, ‘crimes against humanity’ (DI 42).

Sexual Discrimination and Abuse

Though society is well aware of the equal dignity of men and women, it is not actualised in most countries, especially because of the patriarchal hegemony. As the document states; “Even in the most developed and democratic countries, the concrete social reality testifies to the fact that women are often not accorded the same dignity as men” (DI 43). This discrimination starts at home, in the form of discrimination against wives, mothers and girl children. This is further expanded in the working areas, in various forms like unequal payment for equal work, unfairness in career advancements and so on. This inequality is further expressed and deepened in the form of sexual abuse and harassment, in the home, workplace and public sector. Though there are hard laws related to it, at the face of violence, many disregard or minimise it. As the document rightly states, all sexual abuse creates deep scars in the hearts of the victims and the healing of those wounds is not easy (DI 44).
Along with it, the document also points out coercive abortions, the practice of polygamy, and the phenomenon of femicide as that hinders human dignity (DI 45, 46). Most of these are practised just to satisfy the selfishness of males. Denying human dignity to unborn children, who are the ‘most defenceless, vulnerable and innocent among us’ is cruel and unacceptable (DI 46). “Defence of unborn life is closely linked to the defence of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. Human beings are ends in themselves and never a means of resolving other problems” (DI 47). To recognise the value of human life, we have to include the dimensions of faith along with reason. Once we start to look at various phenomena of life through the prism of faith, the horizon will be wider and we may have more insights than the mere peripheral externalities. It is our moral obligation to commit courageously to the defence of every person conceived (DI 46, 47).
This document also gives clear reasons for the teachings of the Church against surrogacy. This practice is developed based on the exploitation of situations of the mother’s material needs. First of all, the practice of surrogacy violates the dignity of the child, as he/she becomes a mere object. The dignity of the child, which begins at the time of conception, continues throughout the pregnancy period, at birth and in childhood till adulthood. In the practice of surrogacy, most of the rights of the child are denied or violated. It is the right of the couples to have children in their life and to form a family, but this should not be actualised at the cost of the child who has a right to get the affection and love of his/her biological mother (DI 49). Secondly, surrogacy violates the dignity and rights of women. There are many cases of the free choice of the women to surrogate motherhood, but there are many other situations where the person is forced to do it because of social or familial situations. In both cases, “the woman is detached from the child growing in her and becomes a mere means subservient to the arbitrary gain or desire of others” (DI 50).

Blindness towards Diversities of Life

The indifference and negligence towards diversity of life are another obstructions to human dignity. Today many negate the value of suffering in human life. We forget about its power to strengthen the bonds between people and families. When we fail to understand the preciousness of each individual, life is viewed in terms of monetary gains. “Even in its sorrowful state, human life carries a dignity that must always be upheld, that can never be lost, and that calls for unconditional respect” (DI 52). It is a Christian responsibility to accompany people towards death and prepare them to depart from this world meaningfully. While promoting life and the right to care and treatment for all, especially the weakest, the elderly and the sick, the Church does not demand to prolong life with extra medical or technical assistance. “Life is a right, not death, which must be welcomed, not administered” (DI 52). Similarly, the document also speaks of mentally or physically challenging people and their dignity and rights. “The truth is that each human being, regardless of their vulnerabilities, receives his or her dignity from the sole fact of being willed and loved by God” (DI 53).

Gender Discrimination and Gender Theories

While the Church affirms that every person, regardless of their sexual orientation is to be respected and any sign of discrimination, violence or aggression based on it to be avoided, it does not accept various gender theories that challenge human biological determinants. Since there are many gender theories with different backgrounds and opposing views, it is not easy to categorise or define them. Gender theories are developed by integrating various insights from philosophical anthropology, history, political science, sociology and modern literature. It also studies gender differences in relation to race, ethnicity, location, class, nationality, and many other similar cultural codes. In general, gender theories analyse masculinity and femininity as a set of mutually created characteristics shaping the lives of people. It questions the fixed biological determinants and negates the idea of creation as ‘male and female.’ For them the difference between male and female emerged from the socio-cultural context and the views should be changed in the light of modern scientific and sociological studies. However, there are many critiques of it, especially on its scientificity and logical coherence. Some of these theories are the byproduct of the subjective life context, and sometimes it is developed based on some assertions, not facts. Therefore, the declaration states; “we cannot separate the masculine and the feminine from God’s work of creation, which is prior to all our decisions and experiences, and where biological elements exist which are impossible to ignore. Only by acknowledging and accepting this difference in reciprocity can each person fully discover themselves, their dignity, and their identity” (DI, 59). According to the document, human life in all its dimensions, both physical and spiritual, is a gift from God. This gift is to be accepted with gratitude and placed at the service of the good. For the same reason, the Church does not accept sex change. Any sex-change intervention risks threatening the unique dignity the person has received from the moment of conception. However, it does not deny the acceptance of healthcare assistance to resolve genital abnormalities at birth (DI 60).
Finally, the document speaks of digital violence, wherein a person’s good name is tarnished through fake news, slander, cyberbullying etc. Digital media can expose people to the risk of addiction, isolation, and gradual loss of contact with concrete reality, blocking the development of authentic interpersonal relationships. It is high time to address the manipulation of digital media and the Church has a responsibility to educate people in digital literacy.
The document addresses all these issues of present society based on the anthropological vision of Christianity. The arguments to confront many of the modern traits are very clear. Human beings, created in the image and lines of God, are equal and have the same dignity apart from the social, cultural, religious, political context. Since life is a gift from God, we have the obligation to respect it and accept all its diversities.