The “Declaration ‘Dignitas Infinita’ on Human Dignity” stands as a significant document within the Catholic Church, reflecting a deep engagement with the concept of human dignity in the modern world. Developed over five years, this declaration is not merely a text but a profound expression of the Church’s stance on the intrinsic value of every individual. It is rooted in the rich theological tradition of Christian anthropology and addresses the social, political, and economic dimensions of acknowledging the inalienable dignity of each person. The declaration aligns with the ethos of Pope Francis’ encyclical “Fratelli Tutti,” advocating for universal brotherhood and social bonds that transcend all divisions, welcoming every person irrespective of their life situation.
In contrast, the “Declaration ‘Fiducia Supplicans'” issued by Cardinal Fernández and the Dicastery for the Doctrine of the Faith (DDF) on December 18, 2023, encountered widespread criticism. It was perceived as a novelty, dismissed as irrelevant upon arrival in numerous dioceses, and viewed as inconsistent with the faith. The subsequent “Dignitas Infinita,” promulgated by the same Dicastery on April 8, 2024, is seen as a reaffirmation rather than a novel contribution. It is regarded more as a restatement of existing principles on human dignity found in the Catechism of the Catholic Church, particularly in paragraphs 1691-2557, which cover a broad spectrum of themes such as the vocation and dignity of the human person, moral principles, virtues, the nature of sin, and the imperative of social justice.
The Catechism’s paragraphs in question provide a comprehensive framework for understanding the Church’s teachings on the dignity of the human person, morality, virtues, sin, and social justice, offering guidance on living a life aligned with Christian values. The “Dignitas Infinita” declaration, therefore, serves to reiterate and emphasize these longstanding teachings within the context of contemporary challenges to human dignity. It underscores the Church’s dedication to upholding the sanctity of life and the inherent worth of every individual, reflecting a commitment to these principles in the face of modern societal issues.
For example, paragraph 1691 of the Catechism calls Christians to recognize their dignity, now sharing in God’s own nature, and to live accordingly. This echoes the central message of “Dignitas Infinita,” which emphasizes the inherent dignity of every human being, created in the image and likeness of God and redeemed in Jesus Christ. The document further elaborates on the equal dignity of all people, irrespective of their circumstances or qualities, reflecting the Church’s teaching that every person is called to communion with God.
The Catechism’s paragraphs on social justice (1928-1948) also resonate with the themes of “Dignitas Infinita.” The Catechism speaks of the respect for the human person and the rights that flow from human dignity and guarantee it. It calls for the establishment of a social order that ensures fair distribution of goods and the protection of the rights of individuals and groups. This is in line with “Dignitas Infinita,” which addresses grave violations of human dignity, such as poverty, violence, and human trafficking, and calls for a world where every person’s dignity is respected and protected.
THE HUMAN PERSON IS THE IMAGO DEI
The concept of human dignity is rooted in the belief that every person is created in the image and likeness of God. This foundational belief is central to the Catholic understanding of humanity and is reflected in the declaration “Dignitas Infinita.” By tracing the ‘Biblical Perspectives’ in paragraphs 11 – 12 and ‘Developments in Christian Thought’ in paragraph 13, the document argues against the prevailing notions of the modern era to affirm that human dignity is not a concept that evolves with time or societal changes but is an eternal truth that stems from divine law. In contrast to some modern secular perspectives that may view human dignity as a variable or evolving concept, the Catholic teaching, as presented in “Dignitas Infinita,” holds that the sanctity of life and the inherent dignity of every human being are infinite and inviolable. Therefore, because the human person is the imago Dei and no act or circumstance changes that fact, all politics, laws, and cultural norms should be aligned with recognizing this intrinsic dignity rather than the often fluctuating standards of the present era. The argument is that when society begins to measure human worth based on productivity, status, or any other temporal measure, it deviates from the eternal truth that each person holds infinite value simply by virtue of their existence.
THE VOCATION OF FREEDOM
The Declaration “Dignitas Infinita” and the Catechism of the Catholic Church both emphasize the intrinsic dignity of the human person and the moral framework within which true freedom is realized. Paragraphs 18 – 23 of “Dignitas Infinita” echo the teachings found in paragraphs 1730-1748 of the Catechism, particularly the notion that human freedom reaches its fulfillment not through autonomy from divine law, but rather through a harmonious relationship with it. For example, the Catechism states that “God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions” (CCC 1730), highlighting the capacity for self-determination within the bounds of moral law. Similarly, “Dignitas Infinita” underscores the idea that human dignity is rooted in the ability to act morally, which aligns with the Christian understanding of freedom as service to Christ Jesus.
This concept is further illustrated by the Catechism’s explanation that “man is rational and therefore like God; he is created with free will and is master over his acts” (CCC 1730), suggesting that the exercise of free will is most authentic when aligned with the divine will. In service to Christ, one finds the true expression of freedom, not as a license to do anything, but as the liberty to do what is good. “Dignitas Infinita” reinforces this by drawing upon the rich tradition of Christian anthropology, which views the human person as capable of transcending self-interest and serving the common good in imitation of Christ’s self-giving love.
Moreover, the Catechism clarifies that “for freedom Christ has set us free” (Gal 5:1), as stated in paragraph 1748, which does not mean freedom from all constraints, but freedom to live according to the truth of one’s being created in the image of God. “Dignitas Infinita” resonates with this teaching, proposing that true freedom is found in the recognition of one’s inherent dignity and the subsequent responsibility to act in accordance with it, which is ultimately realized in the service to Christ Jesus.
In essence, both texts converge on the principle that moral actions are not arbitrary impositions but integral to human dignity’s flourishing. They propose that freedom is not an end in itself but is directed towards the good, and in the Christian context, this good is inseparable from the person of Christ Jesus. The service to Christ is thus not a limitation of freedom but its truest expression, as it aligns the human will with the ultimate good and source of all freedom. This service is not a mere adherence to rules but an active participation in the divine life, which elevates human freedom to its highest potential.
SOME GRAVE VIOLATIONS OF HUMAN DIGNITY
The Catholic Catechism, a comprehensive exposition of the Church’s teachings, outlines various principles and doctrines that uphold the sanctity of human life and dignity. The violations of human dignity listed in “Dignitas Infinita” are also echoed in the Catechism, reflecting a consistent stance across Church documents. Here is an expanded bullet point list that includes references to the Catechism:
- War and its devastating impact on individuals and societies (Catechism 2314).
- Poverty and the systemic injustices that deny basic human rights (Catechism 2444).
- Violence against migrants and the violation of their inherent dignity (Catechism 2241).
- Violence against women, encompassing all forms of abuse and discrimination (Catechism 2356).
- Abortion and the ethical considerations surrounding the rights of the unborn (Catechism 2270).
- Surrogate motherhood and the complex moral issues it presents (Catechism 2376).
- Euthanasia and the debates regarding the end of life decisions (Catechism 2277).
- Gender theory and the controversies related to identity and expression (Catechism 2333).
- Digital violence and the new forms of abuse enabled by technology (Catechism 2493).
- The death penalty and the moral debates surrounding state-sanctioned execution (Catechism 2267).
These points are not only highlighted in the Vatican’s “Dignitas Infinita” but are also deeply ingrained in the teachings of the Catholic Church as outlined in the Catechism. The Church maintains that every human being is created in the image and likeness of God and possesses an inherent dignity that must be respected and protected in all circumstances. This belief forms the foundation of the Church’s advocacy for life and dignity across a range of social and moral issues. The Catechism serves as a guiding document that aligns with “Dignitas Infinita” in its defense of human dignity against these grave violations.
CHOOSING VERITATIS SPLENDOR OVER SCHOLASTICISM
The teachings of “Dignitas Infinita” align with the principles outlined in “Veritatis Splendor” regarding the morality of human acts and intentions. “Veritatis Splendor,” an encyclical by Pope John Paul II, emphasizes that the morality of an act is not solely determined by its outcome but also by the act itself and the intention behind it. This view is consistent with the teachings against the ‘just war theory’ and the ‘death penalty’ as presented in “Dignitas Infinita,” which uphold the infinite dignity of the human person and argue against actions that inherently violate this dignity, regardless of the intended outcome.
In contrast, Catholic Scholasticism, particularly the teachings of Saint Thomas Aquinas, is often interpreted as suggesting that the goodness of its end result can justify the morality of an act. This perspective could potentially justify war and the death penalty if they are seen as means to a good end, such as peace or justice. However, “Dignitas Infinita” challenges this view by asserting that certain acts, like taking a human life (the imago Dei), are intrinsically immoral, regardless of the intended ends or circumstances, because the human person has not lost their dignity as a result of the acts. Therefore, adherents of Scholasticism might find it difficult to reconcile their ‘ends justify the means’ approach with the arguments of “Dignitas Infinita,” which holds that the inviolable dignity of every human being cannot be compromised, even for seemingly justifiable ends.
Furthermore, “Veritatis Splendor” clarifies that acts intrinsically evil cannot be made good by their intentions or circumstances, reinforcing the idea that some actions are morally unacceptable, irrespective of their consequences or the intentions behind them. This principle directly opposes the ‘ends justify the means’ mentality and supports the “Dignitas Infinita” stance against war and the death penalty. The document’s emphasis on the inherent dignity of the human person echoes the broader Christian anthropological view that every human life is sacred and must be protected from conception to natural death, a view that is incompatible with the justification of war and capital punishment as means to an end.
In summary, “Dignitas Infinita” and “Veritatis Splendor” advocate for the primacy of moral acts and intentions over the consequentialist view of ends justifying means. This perspective challenges the traditional Scholastic view and presents an ethical framework where the dignity of the human person is the paramount consideration, making the arguments against war and the death penalty consistent within this framework. Those who adhere to the Scholastic view of ‘ends justify the means’ would struggle with these teachings, as they call for a fundamental reevaluation of the morality of actions based on their inherent nature rather than their outcomes.
SUMMARY
The Vatican’s Congregation for the Doctrine of the Faith, historically known for its role in safeguarding Catholic doctrine and responding to theological questions, has undergone a significant transformation under Pope Francis. This body, once focused on defending the faith against doctrinal errors, has shifted towards a more proactive approach in promoting the faith through initiatives like “Dignitas Infinita.” This declaration, which emphasizes the intrinsic dignity of every human being, reflects a broader trend within the Dicastery for the Doctrine of the Faith to engage in evangelism and outreach. By addressing contemporary issues and applying the principles of Christian anthropology to social, political, and economic challenges, the Dicastery is not only reinforcing traditional teachings but also demonstrating the Church’s commitment to human dignity in modern times. It will be intriguing to observe how this evolution of the office into an active instrument of evangelism will influence both the internal dynamics of the Church and its interaction with the wider world. The full implications of this shift are yet to unfold, but it signifies a pivotal moment in the Church’s engagement with the faithful and society at large.
