On Monday 8th April the Church celebrated the Solemnity of the Annunciation, transferred from its normal feast day of 25th March. The feast-day pinpoints the moment of the incarnation when Jesus Christ assumed a human nature by becoming truly man in the full sense of the word. This event in salvation history is understood not as a degradation of God’s divine state, but an elevation of human nature which Jesus Christ sought to restore and perfect through His work of redemption. As St Athanasius wrote in the 4rd century “God became man, that we might become God.” (De Incarnatione). Such is the dignity Christ has accorded to mankind. Last Monday was therefore a most fitting date for the Dicastery for the Doctrine of the Faith to release its Declaration on Human Dignity, entitled Dignitatis Infinita. As it is far too long to reproduce entirely, below is a selection of some of the key passages from this document which I’ll present over the next few weeks, together with some of my own commentary. (Fr Francis Denton)
Declaration of the Dicastery for the Doctrine of the Faith “Dignitas Infinita” on Human Dignity, 08.04.2024
Introduction 1. (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. This principle, which is fully recognizable even by reason alone, underlies the primacy of the human person and the protection of human rights. In the light of Revelation, the Church resolutely reiterates and confirms the ontological dignity of the human person, created in the image and likeness of God and redeemed in Jesus Christ. From this truth, the Church draws the reasons for her commitment to the weak and those less endowed with power, always insisting on “the primacy of the human person and the defense of his or her dignity beyond every circumstance.”[2] 2. This ontological dignity and the unique and eminent value of every man and woman in the world was reaffirmed authoritatively in the Universal Declaration of Human Rights, issued by the United Nations General Assembly on 10 December 1948.[3] As we commemorate the 75th anniversary of that document, the Church sees an opportunity to proclaim anew its conviction that all human beings—created by God and redeemed by Christ—must be recognized and treated with respect and love due to their inalienable dignity. The anniversary also provides an occasion for the Church to clarify some frequent misconceptions concerning human dignity and to address some serious and urgent related issues. Developments in Christian Thought 13. As Christian thought developed, it also prompted and accompanied the progress of humanity’s reflection on the concept of dignity. Drawing from the rich tradition of the Church Fathers, classical Christian anthropology emphasized the doctrine of the human being as created in the image and likeness of God and the unique role of the human person in creation.[21] By critically sifting through the inheritance it had received from ancient philosophy, Medieval Christian thought arrived at a synthesis of the notion of the “person” that recognized the metaphysical foundation of human dignity. St. Thomas Aquinas attested to this when he affirmed that “‘person’ signifies what is most perfect in all nature—that is, a subsistent individual of a rational nature.”[22] The Christian humanism of the Renaissance later emphasized this ontological dignity and its preeminent manifestation in free human action.[23] Even in the writings of such modern thinkers as Descartes and Kant, who challenged some of the foundations of traditional Christian anthropology, one can still strongly perceive echoes of Revelation. Building upon some recent philosophical reflections about the status of theoretical and practical subjectivity, Christian reflection then came to emphasize even more the depths of the concept of dignity. In the twentieth century, this reached an original perspective (as seen in Personalism) that reconsidered the question of subjectivity and expanded it to encompass intersubjectivity and the relationships that bind people together.[24] The thinking flowing from this view has enriched contemporary Christian anthropology.[25] The Present Era 14. Today, the term “dignity” is mainly used to emphasize the uniqueness of the human person, incomparable to all other entities in the universe. From this perspective, we can understand how the word “dignity” was used in the 1948 United Nations Declaration, which speaks about “the inherent dignity and of the equal and inalienable rights of all members of the human family.” Only this inalienable character of human dignity makes it possible to speak about human rights.[26] 15. To clarify the concept of dignity even further, it is essential to point out that dignity is not something granted to the person by others based on their gifts or qualities, such that it could be withdrawn. Were it so bestowed, it would be given in a conditional and alienable way, and then the very meaning of dignity (however worthy of great respect) would remain exposed to the risk of being abolished. Instead, dignity is intrinsic to the person: it is not conferred subsequently (a posteriori), it is prior to any recognition, and it cannot be lost. All human beings possess this same intrinsic dignity, regardless of whether or not they can express it in a suitable manner. 16. For this reason, the Second Vatican Council speaks of the “sublime dignity of the human person, who stands above all things and whose rights and duties are universal and inviolable.”[27] 2. The Church Proclaims, Promotes, and Guarantees Human Dignity 17. The Church proclaims the equal dignity of all people, regardless of their living conditions or qualities. This proclamation rests on a threefold conviction, which—in the light of Christian faith—gives human dignity an immeasurable value and reinforces its intrinsic demands. The Indelible Image of God 18. The first conviction, drawn from Revelation, holds that the dignity of the human person comes from the love of the Creator, who has imprinted the indelible features of his image on every person (cf. Gen. 1:26). The Creator calls each person to know him, to love him, and to live in a covenantal relationship with him, while calling the person also to live in fraternity, justice, and peace with all others. In this perspective, dignity refers not only to the soul but also to the person as an inseparable unity of body and soul. Accordingly, dignity is also inherent in each person’s body, which participates in its own way in being in imago Dei (in the image of God) and is also called to share in the soul’s glory in the divine beatitude. Christ Elevates Human Dignity 19. The second conviction follows from the fact that the dignity of the human person was revealed in its fullness when the Father sent his Son, who assumed human existence to the full: “In the mystery of the Incarnation, the Son of God confirmed the dignity of the body and soul which constitute the human being.”[30] 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; moreover, he affirmed that this dignity can never be lost.[31] By proclaiming that the Kingdom of God belongs to the poor, the humble, the despised, and those who suffer in body and spirit; by healing all sorts of illnesses and infirmities, even the most dramatic ones, such as leprosy; by affirming that whatever is done to these individuals is also done to him because he is present in them: in all these ways, Jesus brought the great novelty of recognizing the dignity of every person, especially those who were considered “unworthy.” This new principle in human history—which emphasizes that individuals are even more “worthy” of our respect and love when they are weak, scorned, or suffering, even to the point of losing the human “figure”—has changed the face of the world. It has given life to institutions that take care of those who find themselves in disadvantaged conditions, such as abandoned infants, orphans, the elderly who are left without assistance, the mentally ill, people with incurable diseases or severe deformities, and those living on the streets. A Vocation to the Fullness of Dignity 20. The third conviction concerns the ultimate destiny of human beings. After the Creation and the Incarnation, Christ’s Resurrection reveals a further aspect of human dignity. Indeed, “the dignity of man rests above all on the fact that he is called to communion with God,”[32] destined to last forever. Thus, “the dignity of this life is linked not only to its beginning, to the fact that it comes from God, but also to its final end, to its destiny of fellowship with God in knowledge and love of him. In the light of this truth, Saint Irenaeus qualifies and completes his praise of man: ‘the glory of God’ is indeed, ‘man, living man,’ but ‘the life of man consists in the vision of God.’”[33] 21. Consequently, the Church believes and affirms that all human beings—created in the image and likeness of God and recreated[34] in the Son, who became man, was crucified, and rose again—are called to grow under the action of the Holy Spirit to reflect the glory of the Father in that same image and to share in eternal life (cf. Jn. 10:15-16, 17:22-24; 2 Cor. 3:18; Eph. 1:3-14). Indeed, “Revelation […] shows forth the dignity of the human person in all its fullness.”[35]