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On April 8, 2024, the Vatican’s Dicastery for the Doctrine of the Faith released a declaration ‘Dignitas infinita’ (Infinite Dignity), a doctrinal declaration on human dignity that was approved by Pope Francis. The declaration outlines the importance of human dignity, explains its connection to God, and condemns various contemporary violations of human dignity.

This article delves into the theological foundations of human dignity as presented in Dignitas infinita. The declaration is divided into four main parts, with the first three sections recalling fundamental principles related to human dignity, and the fourth outlining modern violations of human dignity. The introduction presents the possibility of a fourfold distinction of the concept of dignity: (a) ontological dignity, (b) moral dignity, (c) social dignity, and (d) existential dignity.

• Ontological dignity is the most significant, as it ‘belongs to the person as such simply because he or she exists and is willed, created, and loved by God’ and ‘remains valid beyond any circumstances.’
• Moral dignity pertains to how ‘people exercise their freedom.’ When people act against their conscience, they behave in a way that is ‘not dignified’ with respect to their nature as creatures who are loved by God and called to love others. When people exercise their freedom against the law of love, they can commit acts of evil against others, thereby losing their traits of humanity and dignity. This distinction highlights the difference between moral dignity, which can be ‘lost,’ and ontological dignity, which can never be annulled. Herein lies the importance of intervention, so that those who do evil may convert and repent.
• Social dignity refers to the ‘quality of a person’s living conditions.’ ‘For example, in cases of extreme poverty, where individuals do not even have what is minimally necessary to live according to their ontological dignity, it is said that those poor people are living in an undignified’ The conditions in which they are forced to live contradict their inalienable dignity.
• Existential dignity is the type of dignity implied in the ever-increasing discussion about a dignified life and one that is undignified. For example, even though some people seem to have everything in life, they may struggle to live with peace, joy, and hope. The declaration notes that situations like the presence of serious illnesses, violent family environments, pathological addictions, and other hardships may lead people to experience their life conditions as undignified, despite being aware of their inherent ontological dignity.

1. Progressive Developments on the Concept of Dignity

The first part of the declaration acknowledges the gradual development of the idea of human dignity in Christian thought. Even in classical antiquity, though not in the contemporary sense, the notion of dignity began to emerge.

• Old Testament: In the Old Testament, we see, human beings are created in the image and likeness of God, bestowing dignity upon them. In addition, in the Old Testament, God and the prophets denounce injustices and call for the protection of the rights of the poor and the vulnerable.
• New Testament: In fact, Jesus affirms the above said Old Testament attitude through His life and works as described in the New Testament. The new commandment of love that the Apostles then start spreading, guides every Christian to live according to the requirements of dignity and respect for the rights of all people, regardless of the ties of blood or religion.

Fr Dr Binny Mary Das

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The teachings of Pope Francis on human dignity provides a profound foundation for how we ought to treat one another in our religious communities. He reminds us, “Human dignity is the same for all human beings. When I trample on the dignity of another, I am trampling on my own.” This statement challenges us to reflect deeply on our interactions within our communities, asking whether our words and actions uplift or diminish the dignity of our brothers and sisters. Francis further emphasizes, “Things have a price and can be for sale, but people have a dignity that is priceless.” This notion prompts us to consider how often we might, consciously or unconsciously, place conditions on the value we assign to others. Do we value people based on their accomplishments, status, or usefulness to us, rather than seeing them as inherently worthy of respect simply because they are human beings? Pope John Paul II also spoke powerfully about this topic, stating, “Human persons are willed by God; they are imprinted with God’s image. Their dignity does not come from the work they do, but from the person they are.” This underscores that every person, regardless of their role or achievements, deserves to be treated with the utmost respect. As religious, we are called to embody this principle, recognizing the divine image in each person we encounter.

Positive Experiences in an International Community

My experiences living in an international community have reinforced my understanding of human dignity in profound ways. When I arrived in Germany in October 2022, I was greeted with warmth and acceptance by two German sisters at the airport. Despite the initial language barrier, they made every effort to ensure I felt at home, and their genuine care transcended any cultural differences. This experience taught me that dignity is not about where we come from, but about how we are treated and how we treat others. Living in this community, I never felt like an outsider—an Indian among Germans—but rather like an MSC sister living in another MSC community. This sense of belonging was further reinforced when a junior sister from Vietnam joined us the following year. She spoke neither English nor German, yet the community welcomed her with open arms. The sisters’ willingness to communicate through gestures and kindness demonstrated that true communion is possible when we prioritize human dignity over differences. This experience has shown me the power of acceptance and respect. The sisters often said, “When you feel like eating Indian food, there are Asian and Indian restaurants in Münster where you can go.” Such gestures, though simple, reflected a deep respect for my cultural background and personal needs. This reassured me that my hope in this new culture was well-founded, and it affirmed that every person, regardless of their origins, deserves to be treated with dignity and kindness. Moreover, this community’s embrace of intercultural living has taught me that every human being is unique and that their dignity must be honoured, regardless of cultural or linguistic differences. This approach not only fosters mutual respect but also enriches the community by allowing each member to contribute their unique perspectives and gifts. In this way, we learn from one another and grow together in understanding and love.

Sr Lini Sheeja MSC

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As the world observes the World Day of Migrants and Refugees on September 29, we are reminded of the urgent plight of displaced individuals and the necessity for a response that safeguards their rights and dignity. Every person deserves the right to live with dignity in their homeland. Yet, wars, natural disasters, persecution, and widespread discrimination have displaced millions, stripping them of their homes, jobs, and families. Across India, people migrate in search of better opportunities, driven by circumstances often beyond their control.

A Glimpse into Odisha’s Migration Crisis

Odisha, a major source state for migration in India, exemplifies the challenges faced by displaced communities. Sundargarh district, in particular, is a significant contributor to migration, largely due to the development of mines, dams, and factories that displace people to remote areas lacking basic infrastructure. Additionally, Odisha’s vulnerability to natural disasters like cyclones and floods frequently compels communities to relocate, both within and beyond the state, in search of safer living conditions.

The Plight of Displaced Communities

In recent years, illegal land acquisitions have severely impacted indigenous communities in Odisha, with Sundargarh district being the hardest hit. In the Hemgir block of Sundargarh, 14 villages affected by mining still haven’t received their promised compensation, rehabilitation, or resettlement. Their land was taken for Mahanadi Coalfields Ltd (MCL) back in 1988, 34 years ago, yet they have yet to receive the benefits guaranteed under the Rehabilitation and Resettlement Act of 2013.

SR RANJITA TIRKEY HM

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I want to share an enthralling episode involving my friend and her 4-year-old daughter, Yannah, during the Mumbai monsoon. When the windows are open, insects and moths often take temporary shelter inside their house. Like any other child, Yannah doesn’t like moths and panics when she sees one. However, she has a jar with a purpose. Whenever an insect flies or crawls into the house, she carefully captures it in the jar and covers it. Then, someone in the house must go outside and set it free, without harming it. One day, Yannah found a moth and gently placed it inside the jar. But as everyone got busy, they forgot to release it. Yannah approached her mother, pleading to let the moth out. Though her mother was trying to finish her work quickly, Yannah was worried and cried, “Mama, if you don’t let it out soon, it will die.” Her plea was so sincere that it made her mother stop her work abruptly and release the moth, still alive. Later, her mother shared that despite her fear and dislike of moths, she didn’t want them to die. Her love overtook her fear. Yannah’s actions reminded me of Rudy Francisco’s poem:

She asks me to kill the spider.
Instead, I get the most
peaceful weapons I can find.

I take a cup and a napkin.
I catch the spider, put it outside
and allow it to walk away.

If I am ever caught in the wrong place
at the wrong time, just being alive
and not bothering anyone,

I hope I am greeted
with the same kind
of mercy.

Little Yannah may not be fully aware that she is created in the ‘image and likeness of God,’ but she certainly behaved that way. She respected and provided every creature with a chance to live on this earth, even those she was uncomfortable with. She kept her dignity intact and alive. Our dignity is bestowed upon us by God. Every human being is loved and willed by God and thus possesses inviolable dignity.

FR. RICOPAR ROYAN SDB

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The tragedy that struck Wayanad on the night of July 30, 2024, was nothing short of catastrophic. A devastating landslide triggered by relentless monsoon rains and a sudden cloudburst claimed over 415 lives, with more than 200 people still missing. The once picturesque district of Kerala, known for its lush hills and valleys, now bears the scars of unimaginable loss and destruction.

We friars, with our friary located within a 20-kilometer radius of the disaster, witnessed firsthand the horror and devastation that unfolded. Many of those who survived had nothing but the soaked and tattered clothes on their backs as they scrambled for safety in the dark, cold, and rain. They sought refuge in the hills and woods, amidst the very real danger of wild elephants, clinging to life with fear in their hearts and tears in their eyes. Entire families, including migrant workers, lost loved ones as the landslides reduced homes, schools, places of worship, and vital infrastructure to rubble. The once-gentle Chaliyar River and the beautiful streams of Chooralmala hill turned into torrents of destruction, leaving behind a landscape of despair.

Wayanad, one of the most underdeveloped districts in Kerala, is a region of breathtaking natural beauty but limited infrastructure. The area has no train or flight services, with the nearest railway station or airport located about 100 kilometers away. Our friary, Prakruthi Mithra—meaning “Friend of Nature”—is nestled in the remote village of Meppadi Panchayat, surrounded by marginalized communities, including tribal hamlets, tea garden workers, and settlers from various cultures and religions. Here, we strive to promote a harmonious relationship with nature, respecting, protecting, and sustaining the environment.

Fr. Babu Jose Pamplany OFM

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The idea that being celibate is more spiritual or holy than being sexually active is becoming more questionable, especially in a world where many married people are deeply involved in important causes like peace, ecology, feminism, social justice, and Church ministries. For them, marriage enhances their commitment to these efforts rather than limiting it.

A RETHINK NEEDED

The vows of poverty and obedience seem relevant in today’s world. As environmental crises intensify, the call to live simply and sustainably becomes a rational choice. Amid political chaos, obedience underscores the urgent need for mutual collaboration.

In contrast, the vow of chastity or celibacy perplexes many today. In a world longing for love and intimacy, where healthy psychosexual expression is desperately needed, choosing to abstain can seem like a deeply irresponsible and bewildering choice.

 If chastity merely suppresses sexuality for its own sake, it’s not what the world needs. Suppression only hides simmering volcanoes, ready to erupt. Barbara Fiand opines, “Perhaps our celibate chastity has never been lived. It may have been avoided instead. Propriety rather than passion was our guiding principle.”

To this day, Mount Athos in Greece forbids female animals, fearing that their natural behaviours might provoke sexual responses among the monks within the Orthodox monastery. Historically, the discipline of chastity often caged individuals in systems that stifled love. The approach was to confine people until the hormones faded, leaving people as desiccated individuals.

If our lives are to serve as public witnesses, it’s time to have open conversations with the wider Church and society on living sexuality in a way that upholds human dignity. We also must thoughtfully engage with the expanding literature on human sexuality from all disciplines. To make religious life relevant today, we must rethink the vow entirely and even rename it to something more relevant – THE VOW FOR RELATEDNESS. Here are six touchstones of this revisited commitment.

Br. Sunil Britto CFC

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In the recently held general elections in India I know of a community of eight religious of whom only three, that is 37.5%, exercised their right to vote. The overall voter turnout in India was 66.33%.  This election was considered by many as being crucially important for democracy in India.  And yet some of us chose not to fulfil our duty!

Participation in Politics – A Moral Obligation

            Human beings are born into a small group called a family.  To live, develop and attain their fulfilment they organize themselves into bigger groups.  That these groups may function smoothly they make laws for themselves according to which they live and act.  These laws also determine who will have authority and govern them.  Politics, in the broad sense, is the activity or process through which people make, preserve and modify the general rules under which they live to attain their maximum fulfilment. Since no human being can live and develop alone, and all need a group at least with minimum laws and organization, Aristotle, the Greek philosopher says that human being “is a political animal.”  Politics can also be described as “the art of government” or as “the set of activities that are associated with making decisions in groups, or other forms of power relations among individuals, such as the distribution of resources or status.”

            Since politics aims at the development, fulfilment and happiness of all human beings and the enhancement of the quality of their life, it exists for the common good.  The common good refers to “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily.” (Compendium of the Social Doctrine of the Church, n. 164). Pope Francis affirms that “Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good” (Evangelii Gaudium, n. 205).

Jose Kuttianimattathil, sdb

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““Out of compassion, I destroy the darkness of their ignorance. From within them I light the lamp of wisdom and dispel all darkness from their lives.”

– Bhagavad Gita.

Reflecting on compassion seems like a never-ending process and so here we are, dedicating one more issue to this magnificent human quality. There are three specific aspects of compassion that are particularly important for priests and religious to consider. I am certain that each of these aspects will have something to tell us because they touch the sensitive and delicate layers of our humanness.  I dare say that these reflections may spark a ray of light and enkindle our consciousness.

1. Compassion Fatigue Affects those who Serve Others

Compassion comes from the Latin word ‘compati meaning ‘to suffer with’. The Italian translation is ‘compatire’, a word which according to my Italian friends, has taken a derogatory sense now, meaning an air of condescension and pity on a person who experiences suffering. But the original meaning of ‘compati’ signifies that there is so much resonance with the suffering person that the compassionate person too experiences the same emotions.

In my doctoral thesis on, ‘The Balance of Psychological Well-being among Diocesan Priests’ (2022), and again in the book, ‘Take care of Priests’ (2022), I had written saying that priests are required to fulfil numerous responsibilities such as being a preacher, teacher, administrator, counsellor, fundraiser, media-person and social worker. Religious sisters too are expected to fulfil such roles and are expected to be ready and ‘on call’ at any time of the day and night. The beneficiaries place such heavy demands on priests and religious that they end up experiencing ‘Compassion Fatigue’.

Fr. Dr. Joseph Jeyaraj, sdb

Teaching, once a noble calling, has become an ordeal in today’s world. This makes it crucial for teachers to find deep inspiration to engage with students meaningfully. This inspiration comes from recognizing the innate holiness and dignity of the classroom, where students are like unacknowledged deities. My hope is to awaken or confirm an understanding of this profound dignity—something often hard to see, yet undeniably present. Though my experience as a teacher is limited, the wisdom I’ve gained is deep and fruitful. I’ve engaged young children with enthusiasm, walked school corridors with the eyes of an inspector, supported stressed 10th graders preparing for exams, witnessed the competitive spirit in students, and listened to the long stories of both students and teachers. These varied experiences have convinced me that the calling of a Christian teacher is best realized by viewing the classroom as a place of divine encounter. I know I’m not alone in this belief. Many science teachers view the universe through the lens of faith, math teachers are devoted to their faith, and English teachers pray, shaping their vision with faith and charity. Business and economics teachers challenge students to integrate morality into every aspect of life. Principals who love the Christian faith work hard to promote life-giving principles in their schools. What do I want to say to these teachers? I want to assure them that they do experience holiness and dignity within the classroom walls, even if they are often unaware of it.

Melting of a Candle

The ordeal of a teacher is shaped by the daily sufferings, stresses, and struggles they endure. This truth highlights that our daily crosses are not signs of something profoundly wrong but affirmations that things are as they should be. Like a candle, we bring light and warmth to others only at the expense of ourselves—that is the law of the cross. Without understanding this, we cannot fully grasp the essence of our teaching mission. Mother Teresa often said, “You can’t do God’s work without suffering.” Christians seem to have forgotten this irrefutable truth. If your work is easy and devoid of the cross, it might be good work, but it might not be God’s work. The Christian calling involves entering into Christ’s suffering. Perhaps things aren’t meant to be easy. Many teachers define a good day as smooth and hassle free, and a bad day as one filled with stress and confrontations. From a Christian perspective, this mindset is unproductive and fruitless. The New Testament reminds us: “Blessed are those who mourn…those who hunger and thirst for what is right…those who are persecuted for righteousness’ sake” (Mt. 5:3-12). Most importantly, “If anyone wishes to follow me, let him renounce himself, take up his cross daily, and follow me” (Lk. 9:23). Pain is a daily reality for those who choose to follow Jesus. “Anyone who wants to save his life will lose it, but anyone who loses his life for my sake will find it.” St. Paul also teaches, “I am happy to suffer for you now, and in my own body, to make up all the hardships that still must be undergone by Christ for the sake of his Body, the Church.”

SR DR FLOROPIA BORGES UMI

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The first words addressed to the young girl Mary, quite unexpectedly, were “Hail Mary Full of Grace.” During this month, we celebrate and greet Mary by singing “AVE, AVE, AVE MARIA” millions and millions of times in all the languages all over the world. She has become an AVE, and she is AVE among us. She lives among us, AVE.

“Hail” is the reverential word of greeting generally addressed to sovereigns, kings, queens, presidents, prime ministers, chief ministers, or other prominent personalities. Why did Mary, at her tender and young age, receive this title, and that too not from an ordinary person but from and through the messenger of God, the angel Gabriel? Gabriel means a Man of God.

What sort of star was she going to be? What was she expected to become with this greeting of “Ave”/“Hail”? Was she prepared to become a queen, as the people of Israel and even the apostles (James and John and their mother) expected Jesus to be, with a kingdom on earth, or was she to be someone greater? Or was she aware of the painful reality and ready to take up the responsibility? For a young girl like her, it would be too much to expect her to understand and know about the meaning and purpose of this mysterious greeting. But what she probably understood and accepted was the assurance in the other five short words: “Nothing is impossible for God” (Lk. 1:37). A deep-rooted and magnanimous faith of this sort is what she expects each one of us to have.

Fr Vincent Samy MSFS

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