QUESTION: The new document of the Dicastery for the Doctrine of the Faith, Dignitas Infinita speaks on human dignity. What are its foundations according to this declaration? – Jaison Joseph

ANSWER: Saji Mathew Kanayankal CST

The new document published by the Dicastery for the Doctrine of the Faith (DDF), Dignitas Infinita (Infinite Dignity) offers a fresh articulation of the Church’s broader doctrine of human dignity by asserting that everyone has their inalienable dignity. Cardinal Victor Manuel Fernández, the Prefect of the DDF explained that this declaration, which took five years to produce, highlights the indispensable nature of the dignity of the human person in Christian anthropology. Its publication coincides with the 75th anniversary of the ‘Universal Declaration of Human Rights’ of the United Nations (1948). This declaration also illustrates the significance and beneficial implications of the concept of human dignity in the social, political, and economic realms. The entire document is developed based on the impactful message of Christianity, that “God loves everyone… with infinite love.” The most outstanding teaching of this document can be summarised as follows; human being, beyond any circumstance, has the same, immense, inalienable and intrinsic dignity, that no war, subordination, or law of a contrary, can take away or diminish it. As Cardinal Victor claims, this document, the most comprehensive summary on human dignity is focused on “a fundamental pillar of Christian teaching, and is hoped to have a universal impact because the world needs to rediscover the implications of the immense dignity of the person in order not to lose its way.” In the words of Cardinal Wilton Gregory, the Archbishop of Washington DC, “it is not a document about one specific issue beyond the fact that it treats human individuals, human people, as dignified in a way that is irreplaceable, that we never lose the dignity that God entrusts to us as He creates us. It is humble in its context, but also very, very deeply rooted in Catholic moral and anthropological teachings.”
As it is clear from its ‘Presentation’, the initial three sections of this “declaration recalls fundamental principles and theoretical premises, with the goal of offering important clarifications that can help avoid frequent confusion that surrounds the use of the term dignity.” While the first part gives a detailed description of the foundations of human dignity, the second part explains its Christian perspective and the third part relates it with human rights and duties. The fourth section presents various current challenges to human dignity. In this column I would focus on the theoretical foundation of human dignity explained in the declaration.

• HUMAN EXISTENCE: THE FOUNDATION OF HUMAN DIGNITY

The entire spirit of the proclamation can be summarised in its initial sentence; “(Dignitas infinita) Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter” (DI, 1). The most important experience of the Christianity, creation and redemption can be seen as the foundational elements of the dignity of each person. Human being, “created in the image and likeness of God and redeemed in Jesus Christ” (DI, 1) possesses a dignity irrespective of his or her living circumstances.
The present declaration makes frequent references to the former popes like John Paul II, Benedict XVI and Paul VI. For Paul VIth, the person’s originality, dignity, the intangibility and richness of fundamental rights, sacredness, capacity for education, aspiration to complete development, and immortality are the different dimensions of the anthropological vision of the Church. John Paul II relates human dignity with gospel values that cannot be dispensed without offending the Creator. When human beings are prevented from their right of participation or when they are subjected to unjust coercion, it is infringed. This freedom encompasses both social and political spheres and is applicable to the right to profess one’s religion, physical and mental integrity, and the right to essential goods (DI, 4). For Benedict XVI, “human dignity is a fundamental principle which faith in the Crucified and Risen Jesus Christ has always defended, especially when, in respect of the simplest and most defenceless people” (DI, 5). Francis explains the dignity of a human person based on the ineffable and infinite love of God. The dignity of a person is not given by any individual, rather it is “an original datum (something given) that is to be acknowledged faithfully and welcomed with gratitude” (DI, 6). This awareness should function as the basis of the social relationship of contemporary society. We “contribute to the rebirth of a universal aspiration to fraternity” only by “acknowledging the dignity of each human person” (DI, 6). Though we can see the foundation of human dignity and fraternity in the Gospel of Jesus Christ, one can arrive at it by using human reason as well.

• CATEGORIES OF DIGNITY

Since the term human dignity has been subject to various interpretations, “that can yield potential ambiguities and contradictions” this declaration clearly explains the term with its various nuance. The fourfold distinction, such as, “ontological dignity, moral dignity, social dignity, and existential dignity” (DI 7) opens up to new vistas to human dignity. Among the four, the first, the ontological dignity belongs to the essence of a person. As it is observed, the teaching on the ontological dignity is the ‘strongest teaching’ and ‘the most fruitful legacies’ in the declaration. Other kinds of dignity can express the demands of our shared ontological dignity more or less well. Accordingly, human person is the result of the will of God, which means that s/he is “willed, created and loved by God.” Therefore, the ontological dignity, which is inherent in the imago Dei and can never be lost, remains beyond any circumstances of a human person.
The term ‘moral dignity’ refers to the freedom of a person. A morally endorsed person is free to act according to his/her conscience. When someone acts against his/her conscience, against the love of God, against the neighbour or does some evil, his or her moral dignity diminishes. However, even in such situations, his/her ontological dignity remains without any repudiation. “Those who act this way seem to have lost any trace of humanity and dignity. This is where the present distinction can help us discern between the moral dignity that de facto can be “lost” and the ontological dignity that can never be annulled” (DI, 7). This separation between ontological dignity and moral dignity underlines two facts concerning human dignity. First, with the freedom of conscience, the human being can act in harmony with God’s will, a will that is revealed more clearly in Christ. Second, even if one’s moral dignity diminishes when someone acts against the will of God, because of the inalienable ontological dignity, there is a possibility for conversion at any time.
This declaration also speaks of social dignity and existential dignity. The term social dignity refers ‘to the quality of a person’s living conditions’ (DI, 8). A person may be forced to live in extreme poverty, or sometimes people lack essentials for life, affected by serious illnesses, violent family environments, pathological addictions and so on. For various reasons, they may struggle to live with peace, joy, and hope, and the different hardships may drive people to experience their life conditions painfully. In such conditions, one can say that they are living in an undignified manner. However, even in those conditions, their ontological dignity can never be obscured, because the inalienable value of the ontological dignity is rooted in the very being of the human person regardless of their circumstances (DI, 8).
The term existential dignity is explained in relation to the classical definition of the human person i.e., an “individual substance of a rational nature.” All human beings “exercise their existence autonomously.” The declaration specifically explains two terms from the classical literature; ‘rational and nature’. In classical writings, the term ‘rational’ refers to all capacities of the human person, and ‘nature’ refers ‘to the conditions particular to human beings, which enable our various operations and the experiences that characterise them’. Nature is the ‘principle of action.’ “We do not create our nature; we hold it as a gift and we can nurture, develop, and enhance our abilities. By exercising the freedom to cultivate the riches of our nature, we grow over time. Even if a person is unable to exercise these capabilities due to various limitations or conditions, nevertheless the person always subsists as an “individual substance” with a complete and inalienable dignity. This applies, for instance, to an unborn child, an unconscious person, or an older person in distress” (DI, 9). After explaining these four categories of human dignity, the declaration deepens the concept with the biblical foundation.

• HISTORIOGRAPHY OF HUMAN DIGNITY

The first part of the declaration makes an ongoing evolution of the teachings of the Church on human dignity. As Sam Sawyer, S.J., the editor in chief of America the Jesuit Review, explains, the first part of the declaration “presents a kind of case study of the development of doctrine” of human dignity, culminating in the closing sentence of its first part. From the biblical roots to the present era, we can trace a gradual development of this concept. Though the concept of ‘human dignity’ is developed from the scripture, there is an ongoing evolution of the teachings of the Church on it and this declaration offers an important and resourceful contribution to this evolution. “The Church’s magisterium progressively developed an ever-greater understanding of the meaning of human dignity, along with its demands and consequences, until it arrived at the recognition that the dignity of every human being prevails beyond all circumstances,” (DI, 16) states the declaration.
In Dignitas Infinita the historiography begins with the description of the Old Testament, especially of Genesis’ concept of imago Dei and its gradual progress in Exodus and Deuteronomy. The document summarises the wider frame of human dignity revealed in the prophetic tradition, culminated in the Gospel by the life and mission of Jesus. When Jesus recognised the worth of those who were considered unworthy, he was teaching us the lessons of the inalienable dignity of all human persons. Then it moves to the patristic tradition, focusing on the teaching of the unique role of the human person in creation and explains its growth in medieval theology and its later development in the Christian humanism of the Renaissance.
When we take the biblical terminology ‘image and likeness’ as the foundation of human dignity, we should not minimise its meaning. It should be interpreted integrally, wherein dignity is to be viewed as something inherent in the whole. Though humans are autonomous beings with intelligence, sensitivity, and responsibility, all living beings in the universe have their importance, uniqueness and worth. The biblical terminology that ‘God created man in His image and likeness’, should not be limited to mere spiritual capacities or intellectual abilities. Rather, “in their relationship of equality and mutual love, both the man and the woman represent God in the world and are also called to cherish and nurture the world. Because of this, to be created in the image of God means to possess a sacred value that transcends every distinction of a sexual, social, political, cultural, and religious nature” (DI, 11). This basic dignity of a human person is not the result of any human intervention, rather it is given to a human being by God. Therefore, it cannot be taken away from them by any person or system in any circumstance. This means that every human being is formed by God’s will and love and therefore each one is worthy of our respect and love especially when they are weak, scorned, or suffering, even to the point of losing the human figure.
Developments of this vision can be seen throughout the Old Testament. In the book of Exodus, God is the one who hears the cry of the poor, sees the misery of his people, and cares the least and the oppressed (Ex. 3:7; 22:20-26). In the Deuteronomic Code (Dt. 12- 26) the teaching on rights is transformed into a manifesto of human dignity, particularly in favour of the threefold category of the orphan, the widow, and the stranger (Dt. 24:17). The prophets, who represents the critical conscience of Israel, denounce injustice, decry the oppression of the poor, and invite to recognise the fundamental human dignity of the poor, the oppressed and the destitute (Is. 10:1-2, Am. 2:6-7; 4:1; 5:11-12). This prophetic teaching echoes in Wisdom Literature like Sirach and Psalms (Sir. 34:22; Ps. 82:3-4).
Jesus, through his incarnation and life, affirmed the dignity of the human being and he taught that this dignity remains beyond their social status and external circumstances. He has articulated it through his public ministry as a special concern for women and children, loving widows and orphans, healing the lepers and the sick, entering into fellowship with sinners and tax collectors, and welcoming strangers and the enemy. In short, he has special care for the marginalised and the oppressed. The miracles he performed, the services he provided and the interventions he made were the liberative good news for those who were in slavery and oppression. In short, by being ‘a gospel’ to the people who were considered unworthy, he has shown the inalienable dignity of all human beings. “In biblical language, the “little ones” are not only the children, but are also the vulnerable, the most insignificant, the outcast, the oppressed, the discarded, the poor, the marginalized, the unlearned, the sick, and those who are downtrodden by the powerful” (DI, 12). “The glorious Christ will judge by the love of neighbour that consists in ministering to the hungry, the thirsty, the stranger, the naked, the sick, and the imprisoned, with whom he identifies (Mt. 25:34-36). For Jesus, the good done to every human being, regardless of the ties of blood or religion, is the single criterion of judgment” (DI, 12). The Church Fathers affirmed the fundamental dignity of the human person and explained it in terms of image and likeness and later on medieval theologians expanded it with a deeper rational foundation. The Christian humanism and Renaissance renewed it with modern philosophical insights and further expanded in contemporary times.
Later, at the end of the subsequent section, the declaration summarises this historiography comprehensively. “At the same time, human history shows clear progress in understanding human dignity and freedom, albeit not without shadows and risks of regression. Such advancement in understanding human dignity is demonstrated by the fact that there is an increasing desire to eradicate racism, slavery, and the marginalization of women, children, the sick, and people with disabilities. This aspiration has been bolstered under the influence of the Christian faith, which continues to be a ferment, even in increasingly secularized societies. However, the arduous journey of advancing human dignity remains far from completion” (DI, 32)

• THE FAITH EXPERIENCE OF THE CHURCH

With three terminologies of Catholic faith, creation, incarnation and resurrection, the second part summarises the beliefs and convictions of the Church on human dignity. The creation is the expression of the ineffable love of the Creator and the human person receives his/her dignity from the Creator. Therefore the “Creator calls each person to know him, to love him, and to live in a covenantal relationship with him” (DI 18). This is also the foundation of fraternity, justice and peace. Incarnation is the moment of the fullest revelation of human dignity. “By uniting himself with every human being through his Incarnation, Jesus Christ confirmed that each person possesses an immeasurable dignity simply by belonging to the human community” (DI, 19). Finally, the resurrection of Christ which reveals that each human person is called to communion with God, confers human dignity. The Declaration further affirms that all people are called to manifest their dignity by using their freedom as a response to God the Creator. Whatever be the situation, “the human person never loses his or her dignity and never ceases to be called to embrace the good freely (DI, 22). Here the declaration places human dignity beyond the sphere of rationality and decision making. It is a fundamental question of who we human beings are both individually and collectively and thus relates with the basic ethical questions on what kind of persons should we be and what kind of acts should we perform. These are the fundamental questions for any Christian, concerning their being and becoming. Because our infinite dignity derives from our being in the image of God, it is about our agency with one another; the dignity we share we must recognise and realise.

HUMAN DIGNITY BEYOND OBSCURITIES

The third part of the declaration clarifies the notion of human dignity as it is misused in contemporary society in many ways. First, it confronts the vision that reduces human dignity to mere personal dignity. Some make a distinction between individual dignity and human dignity. They would argue that dignity and rights should be calculated based on the capacity for knowledge and freedom. However, this declaration answers that “the dignity of every human person, precisely because it is intrinsic, remains “in all circumstances” (DI, 24). Human dignity is not to be determined by a person’s ability or freedom, or the circumstances he passes through or the conditions of life he encounters. Without the ontological foundation, the dignity of each person is prone to conflict with different and arbitrary judgments. It can be characterised as a benevolence bestowed upon one by the kindness of another.
Second, it speaks of the misuse of the term human dignity to justify an arbitrary proliferation of new rights. Sometimes individual freedom is reduced to mere subjective desires and volitions. Determining human dignity should not be based on individual preference or subjective desire. If dignity identifies with an isolated and individualistic freedom, it may impose particular subjective inclinations which may further lead to personal tyranny. “Human dignity cannot be based on merely individualistic standards, nor can it be identified with the psychophysical well-being of the individual. Rather, the defence of human dignity is based on the constitutive demands of human nature, which do not depend on individual arbitrariness or social recognition” (DI, 25).
These philosophical reflections on human dignity end with a nonanthropogenic view. As it says, genuine reflections on human dignity should help us “to overcome the narrow perspective of a self-referential and individualistic freedom that claims to create its own values regardless of the objective norms of the good and of our relationship with other living beings” (DI, 26). Thus, the document invites us to consider the value of other creatures as well. While respecting the dignity of human beings we should not forget to recognise the value and goodness of other beings in the cosmos. Every created thing in the universe with its goodness and perfection, reflects the rays of God’s infinite wisdom and goodness in its own unique way and “human life is incomprehensible and unsustainable without other creatures” (DI, 28).
While reflecting on the dignity of the human person, the declaration also points out the danger of human freedom. Though there is rationality and autonomy for human beings, there is always a probability of misguidance and misuse. Freedom is given to human being, “with a view to the good”. However, “our free will often prefers evil over good” (DI, 29). Therefore, it is the task of each Christian to be responsible for using this freedom. This freedom “starting from the hearts of individual people, is called to spread and manifest its humanising power across all” (DI, 29). We are called to express this freedom in relation to the Creator. However, this freedom can be obscured by many psychological, historical, social, educational, and cultural influences. If a society is guided primarily by the criteria of market freedom and efficiency, fraternity and love become vague ideals. If a person is detached from the Creator, “our freedom can only weaken and become obscured.” Therefore, to practise authentic freedom “we must put human dignity back at the centre and, on that pillar, build the alternative social structures we need” (DI, 31).