Declara on of the Dicastery for the Doctrine of the Holy Father: namely, he explicitly urged that more

Faith “Dignitas In nita” on Human Dignity a en on be given to the grave viola ons of human
dignity in our me, par cularly in light of the
Presenta on Encyclical Fratelli Tu . With this, the Doctrinal O ce
took steps to reduce the ini al part […] and to develop in
During the Congresso of 15 March 2019, the then- greater detail what the Holy Father indicated.” The text
Congrega on for the Doctrine of the Faith decided to of the current Declara on was nally approved during
commence “the dra ing of a text highligh ng the the above-men oned Feria IV of 28 February 2024. Then,
indispensable nature of the dignity of the human person in the Audience granted to me and to Monsignor
in Chris an anthropology and illustra ng the signi cance Armando Ma eo, Secretary of the Doctrinal Sec on, on
and bene cial implica ons of the concept in the social, 25 March 2024, the Holy Father approved this
poli cal, and economic realms—while also taking into Declara on and ordered its publica on.
account the latest developments on the subject in
academia and the ambivalent ways in which the concept The ve-year course of the text’s prepara on helps us to
is understood today.” An ini al dra of the text was understand that the document before us re ects the
prepared with the help of some experts in 2019 but gravity and centrality of the theme of dignity in Chris an
a Consulta Ristre a of the Congrega on, convened on 8 thought. The text required a considerable process of
October of the same year, found it to be unsa sfactory. matura on to arrive at the nal version that we have
published today.
The Doctrinal O ce then prepared another dra ex
novo, based on the contribu on of various experts, In its ini al three sec ons, the Declara on recalls
which was presented and discussed in a Consulta fundamental principles and theore cal premises, with
Ristre a held on 4 October 2021. In January 2022, the the goal of o ering important clari ca ons that can help
new dra was presented during the Plenary Session of avoid frequent confusion that surrounds the use of the
the Congrega on, during which the Members took steps term “dignity.” The fourth sec on presents some current
to shorten and simplify the text. and problema c situa ons in which the immense and
inalienable dignity due to every human being is not
Following this, on 6 February 2023, the amended version su ciently recognized. The Church sees the
of the new dra was reviewed by a Consulta condemna on of these grave and current viola ons of
Ristre a, which proposed some addi onal modi ca ons. human dignity as a necessary measure, for she sustains
An updated version was then submi ed for the the deep convic on that we cannot separate faith from
Members’ considera on during the Ordinary Session of the defense of human dignity, evangeliza on from the
the Dicastery (Feria IV) on 3 May 2023, where Members promo on of a digni ed life, and spirituality from a
agreed that the document, with some adjustments, commitment to the dignity of every human being.
could be published. Subsequently, Pope Francis approved
the delibera ons of that session during the Audience This dignity of every human being can be understood as
granted to me on 13 November 2023. On this occasion, “in nite” (dignitas in nita), as Pope St. John Paul II
he also asked that the document highlight topics closely a rmed in a mee ng for people living with various
connected to the theme of dignity, such as poverty, the limita ons or disabili es.[1] He said this to show how
situa on of migrants, violence against women, human human dignity transcends all outward appearances and
tra cking, war, and other themes. To honor the Holy speci c aspects of people’s lives.
Father’s direc ons, the Doctrinal Sec on of the Dicastery
dedicated a Congresso to an in-depth study of the In Fratelli Tu , Pope Francis wanted to underscore that
Encyclical Fratelli Tu , which o ers an original analysis this dignity exists “beyond all circumstances.” With this,
and further considera on of the theme of human dignity he summoned all people to defend human dignity in
“beyond all circumstances.” every cultural context and every moment of human
existence, regardless of physical, psychological, social, or
On 2 February 2024, a new and signi cantly modi ed even moral de ciencies. The Declara on strives to show
version of this text was sent to the Members of the that this is a universal truth that we are all called to
Dicastery ahead of the Ordinary Session (Feria IV) on 28 recognize as a fundamental condi on for our socie es to
February 2024. The le er accompanying the dra be truly just, peaceful, healthy, and authen cally human.
included the following clari ca on: “This addi onal
dra ing was necessary to meet a speci c request of the
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 Although not comprehensive, the topics discussed in this frequent misconcep ons concerning human dignity and
Declara on are selected to illuminate di erent facets of to address some serious and urgent related issues.
human dignity that might be obscured in many people’s
consciousness. Some topics may resonate more with 3. From the start of her mission and propelled by the
some sectors of society than others. Nevertheless, all of Gospel, the Church has striven to a rm human freedom
them strike us as being necessary because, taken and promote the rights of all people.[4] In recent mes,
together, they help us recognize the harmony and thanks to the voices of the Pon s, the Church has made
richness of the thought about human dignity that ows a deliberate e ort to formulate this commitment in more
from the Gospel. explicit terms through a renewed call to acknowledge the
fundamental dignity inherent in every person. On this
This Declara on does not set out to exhaust such a rich point, Pope St. Paul VI a rmed that “no anthropology
and crucial subject. Instead, its aim is to o er some equals that of the Church regarding the human person—
points for re ec on that can help us maintain an par cularly concerning the person’s originality, dignity,
awareness of human dignity amid the complex historical the intangibility and richness of the person’s
moment in which we are living. This is so that we may fundamental rights, sacredness, capacity for educa on,
not lose our way and open ourselves up to more wounds aspira on to a complete development, and immortality.”
and profound su erings amid the numerous concerns [5]

and anxie es of our me.

4. Pope St. John Paul II, during the Third General
Víctor Manuel Card. Fernández Conference of La n American and Caribbean Bishops in
Puebla in 1979, a rmed that human dignity is “a Gospel
Prefect value that cannot be despised without greatly o ending
the Creator. This dignity is infringed on the individual
Introduc on level when due regard is not had for values such as
freedom, the right to profess one’s religion, physical and
1. (Dignitas in nita) Every human person possesses an
mental integrity, the right to essen al goods, to life. It is
in nite dignity, inalienably grounded in his or her very
infringed on the social and poli cal level when man
being, which prevails in and beyond every circumstance,
cannot exercise his right of par cipa on, or when he is
state, or situa on the person may ever encounter. This
subjected to unjust and unlawful coercion, or submi ed
principle, which is fully recognizable even by reason
to physical or mental torture, etc. […] If the Church makes
alone, underlies the primacy of the human person and
herself present in the defense of, or in the advancement
the protec on of human rights. In the light of Revela on,
of human dignity, she does so in line with her mission,
the Church resolutely reiterates and con rms the
which, although it is religious and not social or poli cal,
ontological dignity of the human person, created in the
cannot fail to consider man in the en rety of his being.”[6]
image and likeness of God and redeemed in Jesus Christ.
From this truth, the Church draws the reasons for her 5. Then, in 2010, addressing the Pon cal Academy for
commitment to the weak and those less endowed with Life, Pope Benedict XVI declared that human dignity is “a
power, always insis ng on “the primacy of the human fundamental principle which faith in the Cruci ed and
person and the defense of his or her dignity beyond Risen Jesus Christ has always defended, especially when,
every circumstance.”[2] in respect of the simplest and most defenseless people, it
is disregarded.”[7] On another occasion, speaking to
2. This ontological dignity and the unique and eminent
economists, he stated that “the economy and nance do
value of every man and woman in the world was
not exist for their own sake; they are only an instrument
rea rmed authorita vely in the Universal Declara on of
or means. Their sole end is the human person and his or
Human Rights, issued by the United Na ons General
her total ful llment in dignity. This is the only capital, and
Assembly on 10 December 1948.[3] As we commemorate
it is right to safeguard [it].”[8]
the 75th anniversary of that document, the Church sees
an opportunity to proclaim anew its convic on that all 6. From the start of his pon cate, Pope Francis has
human beings—created by God and redeemed by Christ invited the Church to “believe in a Father who loves all
—must be recognized and treated with respect and love men and women with an in nite love, realizing that ‘he
due to their inalienable dignity. The anniversary also thereby confers upon them an in nite dignity.’”[9] He has
provides an occasion for the Church to clarify some strongly emphasized that such immense dignity is an
original datum (something given) that is to be
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 acknowledged faithfully and welcomed with gra tude. always exists for human freedom, and history illustrates
Based on this recogni on and acceptance of human how individuals—when exercising their freedom against
dignity, a new coexistence among people can be the law of love revealed by the Gospel—can commit
established that develops social rela onships in the ines mably profound acts of evil against others. Those
context of authen c fraternity. Indeed, only by who act this way seem to have lost any trace of humanity
“acknowledging the dignity of each human person” can and dignity. This is where the present dis nc on can help
we “contribute to the rebirth of a universal aspira on to us discern between the moral dignity that de facto can
fraternity.”[10] Pope Francis a rms that “the wellspring of be “lost” and the ontological dignity that can never be
human dignity and fraternity is in the Gospel of Jesus annulled. And it is precisely because of this la er point
Christ,”[11] but even human reason can arrive at this that we must work with all our might so that all those
convic on through re ec on and dialogue since “the who have done evil may repent and convert.
dignity of others is to be respected in all circumstances,
not because that dignity is something we have invented 8. There are s ll two other possible aspects of dignity to
or imagined, but because human beings possess an consider: social and existen al. When we speak of social
intrinsic worth superior to that of material objects and dignity, we refer to the quality of a person’s living
con ngent situa ons. This requires that they be treated condi ons. For example, in cases of extreme poverty,
di erently. That every human being possesses an where individuals do not even have what is minimally
inalienable dignity is a truth that corresponds to human necessary to live according to their ontological dignity, it
nature apart from all cultural change.”[12] Pope Francis is said that those poor people are living in an
concludes, “human beings have the same inviolable “undigni ed” manner. This expression does not imply a
dignity in every age of history, and no one can consider judgment on those individuals but highlights how the
himself or herself authorized by par cular situa ons to situa on in which they are forced to live contradicts their
deny this convic on or to act against it.”[13] From this inalienable dignity. The last meaning is that
perspec ve, Pope Francis’ encyclical, Fratelli Tu , of existen al dignity, which is the type of dignity implied
cons tutes a kind of “Magna Carta” of our contemporary in the ever-increasing discussion about a “digni ed” life
tasks to protect and promote human dignity. and one that is “not digni ed.” For instance, while some
people may appear to lack nothing essen al for life, for
A Fundamental Clari ca on various reasons, they may s ll struggle to live with peace,
joy, and hope. In other situa ons, the presence of serious
7. There is widespread agreement today on the illnesses, violent family environments, pathological
importance and norma ve scope of human dignity and addic ons, and other hardships may drive people to
on the unique and transcendent value of every human experience their life condi ons as “undigni ed” vis-à-vis
being.[14] However, the phrase “the dignity of the human their percep on of that ontological dignity that can never
person” risks lending itself to a variety of interpreta ons be obscured. These dis nc ons remind us of the
that can yield poten al ambigui es[15] and inalienable value of the ontological dignity that is rooted
“contradic ons that lead us to wonder whether the equal in the very being of the human person in all
dignity of all human beings […] is truly recognized, circumstances.
respected, protected and promoted in every situa on.”
[16] This brings us to recognize the possibility of a fourfold 9. Finally, it is worth men oning that the classical
dis nc on of the concept of dignity: ontological de ni on of a person as an “individual substance of a
dignity, moral dignity, social dignity, and existen al ra onal nature”[17]clari es the founda on of human
dignity. The most important among these is dignity. As an “individual substance,” the person
the ontological dignity that belongs to the person as such possesses ontological dignity (that is, at the metaphysical
simply because he or she exists and is willed, created, level of being itself). Having received existence from God,
and loved by God. Ontological dignity is indelible and humans are subjects who “subsist”—that is, they
remains valid beyond any circumstances in which the exercise their existence autonomously. The term
person may nd themselves. When we speak “ra onal” encompasses all the capaci es of the human
of moral dignity, we refer to how people exercise their person, including the capaci es of knowing and
freedom. While people are endowed with conscience, understanding, as well as those of wan ng, loving,
they can always act against it. However, were they to do choosing, and desiring; it also includes all corporeal
so, they would behave in a way that is “not digni ed” func ons closely related to these abili es. “Nature”
with respect to their nature as creatures who are loved refers to the condi ons par cular to us as human beings,
by God and called to love others. Yet, this possibility which enable our various opera ons and the experiences
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 that characterize them; in this sense, nature is the one who hears the cry of the poor, sees the misery of his
“principle of ac on.” We do not create our nature; we people, and cares for those who are least and for the
hold it as a gi and we can nurture, develop, and oppressed (cf. Ex. 3:7; 22:20-26). The same teaching can
enhance our abili es. By exercising the freedom to be found in the Deuteronomic Code (cf. Dt. 12-26); here,
cul vate the riches of our nature, we grow over me. the teaching on rights is transformed into a manifesto of
Even if a person is unable to exercise these capabili es human dignity, par cularly in favor of the threefold
due to various limita ons or condi ons, nevertheless the category of the orphan, the widow, and the stranger (cf.
person always subsists as an “individual substance” with Dt. 24:17). The ancient precepts of Exodus are recalled
a complete and inalienable dignity. This applies, for and applied to the moment in the preaching of the
instance, to an unborn child, an unconscious person, or prophets, who represent the cri cal conscience of Israel.
an older person in distress. The prophets Amos, Hosea, Isaiah, Micah, and Jeremiah
have en re chapters denouncing injus ce. Amos bi erly
1. A Growing Awareness of the Centrality of Human decries the oppression of the poor and his listeners’
Dignity failure to recognize any fundamental human dignity in
the des tute (cf. Am. 2:6-7; 4:1; 5:11-12). Isaiah
10. Already in classical an quity,[18] an intui on about pronounces a curse against those who trample on the
human dignity emerged from a social perspec ve that rights of the poor, denying them all jus ce: “Woe to
viewed each person as invested with a par cular dignity those who decree iniquitous decrees, and the writers
based on their rank and status within an established who keep wri ng oppression, to turn aside the needy
order. From its origins in the social sphere, the word from jus ce” (Is. 10:1-2). This prophe c teaching is
“dignity” then was used to describe the di eren ated echoed in Wisdom Literature. For example, Sirach
dignity of beings in the cosmos. In this view, all beings equates the oppression of the poor with murder: “To
possess their own “dignity” according to their place take away a neighbor’s living is to murder him; to deprive
within the harmony of the whole. Some high points of an employee of his wages is to shed blood” (Sir. 34:22). In
ancient thought did begin to acknowledge a unique place the Psalms, the religious rela onship with God comes
for humans as beings endowed with reason, able to take through the defense of the weak and needy: “Do jus ce
responsibility for themselves and others in the world. for the weak and the orphan; give jus ce to the poor and
[19] Nevertheless, a way of thinking that would be able to
a icted. Rescue the weak and the needy; set them free
ground our respect for the dignity of every human from the hand of the wicked” (Ps. 82:3-4).
person in every circumstance was s ll a long way away.
12. Born and raised in humble condi ons, Jesus reveals
Biblical Perspec ves the dignity of the needy and those who labor.[20] Then,
throughout his public ministry, he a rms the value and
11. Biblical Revela on teaches that all human beings
dignity of all who bear the image of God, regardless of
possess inherent dignity because they are created in the
their social status and external circumstances. Jesus
image and likeness of God: “God said, ‘Let us make man
broke down cultural and cul c barriers, restoring dignity
in our image, a er our likeness’ […] So God created man
to those who were “rejected” or were considered to be
in his own image, in the image of God he created him;
on the margins of society, such as tax collectors (cf. Mt.
male and female he created them” (Gen. 1:26-27). With
9:10-11), women (cf. Jn. 4:1-42), children (cf. Mk.
this, humanity has a speci c quality that means it is not
10:14-15), lepers (cf. Mt. 8:2-3), the sick (cf. Mk. 1:29-34),
reducible to purely material elements. Moreover, the
strangers (cf. Mt. 25:35), and widows (cf. Lk. 7:11-15). He
“image” does not de ne the soul or its intellectual
heals, feeds, defends, liberates, and saves. He is
abili es but the dignity of man and woman. In their
described as a shepherd who is concerned about the one
rela onship of equality and mutual love, both the man
sheep that was lost (cf. Mt. 18:12-14). He iden es with
and the woman represent God in the world and are also
the least of his brethren: “As you did it to one of the least
called to cherish and nurture the world. Because of this,
of these my brethren, you did it to me” (Mt. 25:40). In
to be created in the image of God means to possess a
biblical language, the “li le ones” are not only the
sacred value that transcends every dis nc on of a sexual,
children, but are also the vulnerable, the most
social, poli cal, cultural, and religious nature. Our dignity
insigni cant, the outcast, the oppressed, the discarded,
is bestowed upon us by God; it is neither claimed nor
the poor, the marginalized, the unlearned, the sick, and
deserved. Every human being is loved and willed by God
those who are downtrodden by the powerful. The
and, thus, has an inviolable dignity. In Exodus, at the
glorious Christ will judge by the love of neighbor that
heart of the Old Testament, God shows himself to be the
consists in ministering to the hungry, the thirsty, the
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 stranger, the naked, the sick, and the imprisoned, with inalienable character of human dignity makes it possible
whom he iden es (cf. Mt. 25:34-36). For Jesus, the good to speak about human rights.[26]
done to every human being, regardless of the es of
blood or religion, is the single criterion of judgment. The 15. To clarify the concept of dignity even further, it is
apostle Paul a rms that every Chris an must live essen al to point out that dignity is not something
according to the requirements of dignity and respect for granted to the person by others based on their gi s or
the rights of all people (cf. Rom. 13:8-10) according to quali es, such that it could be withdrawn. Were it so
the new commandment of love (cf. 1 Cor. 13:1-13). bestowed, it would be given in a condi onal and
alienable way, and then the very meaning of dignity
Developments in Chris an Thought (however worthy of great respect) would remain exposed
to the risk of being abolished. Instead, dignity is intrinsic
13. As Chris an thought developed, it also prompted and to the person: it is not conferred subsequently (a
accompanied the progress of humanity’s re ec on on posteriori), it is prior to any recogni on, and it cannot be
the concept of dignity. Drawing from the rich tradi on of lost. All human beings possess this same intrinsic dignity,
the Church Fathers, classical Chris an anthropology regardless of whether or not they can express it in a
emphasized the doctrine of the human being as created suitable manner.
in the image and likeness of God and the unique role of
the human person in crea on.[21] By cri cally si ing 16. For this reason, the Second Va can Council speaks of
through the inheritance it had received from ancient the “sublime dignity of the human person, who stands
philosophy, Medieval Chris an thought arrived at a above all things and whose rights and du es are
synthesis of the no on of the “person” that recognized universal and inviolable.”[27] As the opening line of the
the metaphysical founda on of human dignity. St. conciliar Declara on Dignita s Humanae recalls,
Thomas Aquinas a ested to this when he a rmed that “contemporary man is becoming increasingly conscious
“‘person’ signi es what is most perfect in all nature— of the dignity of the human person; more and more
that is, a subsistent individual of a ra onal nature.” people are demanding that men should exercise fully
[22] The Chris an humanism of the Renaissance later their own judgment and a responsible freedom in their
emphasized this ontological dignity and its preeminent ac ons and should not be subject to the pressure of
manifesta on in free human ac on.[23] Even in the coercion but be inspired by a sense of duty.”[28] Such
wri ngs of such modern thinkers as Descartes and Kant, freedom of thought and conscience, both individual and
who challenged some of the founda ons of tradi onal communal, is based on the recogni on of human dignity
Chris an anthropology, one can s ll strongly perceive “as known through the revealed Word of God and by
echoes of Revela on. Building upon some recent reason itself.”[29] The Church’s Magisterium progressively
philosophical re ec ons about the status of theore cal developed an ever-greater understanding of the meaning
and prac cal subjec vity, Chris an re ec on then came of human dignity, along with its demands and
to emphasize even more the depths of the concept of consequences, un l it arrived at the recogni on that the
dignity. In the twen eth century, this reached an original dignity of every human being prevails beyond all
perspec ve (as seen in Personalism) that reconsidered circumstances.
the ques on of subjec vity and expanded it to
encompass intersubjec vity and the rela onships that 2. The Church Proclaims, Promotes, and Guarantees
bind people together.[24] The thinking owing from this Human Dignity
view has enriched contemporary Chris an anthropology.
[25] 17. The Church proclaims the equal dignity of all people,
regardless of their living condi ons or quali es. This
The Present Era proclama on rests on a threefold convic on, which—in
the light of Chris an faith—gives human dignity an
14. Today, the term “dignity” is mainly used to emphasize immeasurable value and reinforces its intrinsic demands.
the uniqueness of the human person, incomparable to all
other en es in the universe. From this perspec ve, we The Indelible Image of God
can understand how the word “dignity” was used in the
1948 United Na ons Declara on, which speaks about 18. The rst convic on, drawn from Revela on, holds
“the inherent dignity and of the equal and inalienable that the dignity of the human person comes from the
rights of all members of the human family.” Only this love of the Creator, who has imprinted the indelible
features of his image on every person (cf. Gen. 1:26). The
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 Creator calls each person to know him, to love him, and light of this truth, Saint Irenaeus quali es and completes
to live in a covenantal rela onship with him, while calling his praise of man: ‘the glory of God’ is indeed, ‘man,
the person also to live in fraternity, jus ce, and peace living man,’ but ‘the life of man consists in the vision of
with all others. In this perspec ve, dignity refers not only God.’”[33]
to the soul but also to the person as an inseparable unity
of body and soul. Accordingly, dignity is also inherent in 21. Consequently, the Church believes and a rms that all
each person’s body, which par cipates in its own way in human beings—created in the image and likeness of God
being in imago Dei (in the image of God) and is also and recreated[34] in the Son, who became man, was
called to share in the soul’s glory in the divine bea tude. cruci ed, and rose again—are called to grow under the
ac on of the Holy Spirit to re ect the glory of the Father
Christ Elevates Human Dignity 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,
19. The second convic on follows from the fact that the “Revela on […] shows forth the dignity of the human
dignity of the human person was revealed in its fullness person in all its fullness.”[35]
when the Father sent his Son, who assumed human
existence to the full: “In the mystery of the Incarna on, A Commitment to One’s Own Freedom
the Son of God con rmed the dignity of the body and
soul which cons tute the human being.”[30] By uni ng 22. Every individual possesses an inalienable and intrinsic
himself with every human being through his Incarna on, dignity from the beginning of his or her existence as an
Jesus Christ con rmed that each person possesses an irrevocable gi . However, the choice to express that
immeasurable dignity simply by belonging to the human dignity and manifest it to the full or to obscure it
community; moreover, he a rmed that this dignity can depends on each person’s free and responsible decision.
never be lost.[31] By proclaiming that the Kingdom of God Some Church Fathers, such as St. Irenaeus and St. John
belongs to the poor, the humble, the despised, and those Damascene, dis nguished between the “image” and
who su er in body and spirit; by healing all sorts of “likeness” men oned in Genesis (cf. 1:26). This allowed
illnesses and in rmi es, even the most drama c ones, for a dynamic perspec ve on human dignity that
such as leprosy; by a rming that whatever is done to understands that the image of God is entrusted to
these individuals is also done to him because he is human freedom so that—under the guidance and ac on
present in them: in all these ways, Jesus brought the of the Spirit—the person’s likeness to God may grow and
great novelty of recognizing the dignity of every person, each person may a ain their highest dignity.[36] All
especially those who were considered “unworthy.” This people are called to manifest the ontological scope of
new principle in human history—which emphasizes that their dignity on an existen al and moral level as they, by
individuals are even more “worthy” of our respect and their freedom, orient themselves toward the true good in
love when they are weak, scorned, or su ering, even to response to God’s love. Thus, as one who is created in
the point of losing the human “ gure”—has changed the the image of God, the human person never loses his or
face of the world. It has given life to ins tu ons that take her dignity and never ceases to be called to embrace the
care of those who nd themselves in disadvantaged good freely. At the same me, to the extent that the
condi ons, such as abandoned infants, orphans, the person responds to the good, the individual’s dignity can
elderly who are le without assistance, the mentally ill, manifest itself freely, dynamically, and progressively; with
people with incurable diseases or severe deformi es, and that, it can also grow and mature. Consequently, each
those living on the streets. person must also strive to live up to the full measure of
their dignity. In light of this, one can understand how sin
A Voca on to the Fullness of Dignity can wound and obscure human dignity, as it is an act
contrary to that dignity; yet, sin can nevercancel the fact
20. The third convic on concerns the ul mate des ny of that the human being is created in the image and
human beings. A er the Crea on and the Incarna on, likeness of God. In this way, faith plays a decisive role in
Christ’s Resurrec on reveals a further aspect of human helping reason perceive human dignity and in accep ng,
dignity. Indeed, “the dignity of man rests above all on the consolida ng, and clarifying its essen al features, as
fact that he is called to communion with God,” Benedict XVI pointed out: “Without the correc ve
[32] des ned to last forever. Thus, “the dignity of this life
supplied by religion, though, reason too can fall prey to
is linked not only to its beginning, to the fact that it distor ons, as when it is manipulated by ideology, or
comes from God, but also to its nal end, to its des ny of applied in a par al way that fails to take full account of
fellowship with God in knowledge and love of him. In the the dignity of the human person. Such misuse of reason,
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 a er all, was what gave rise to the slave trade in the rst 25. Second, the concept of human dignity is also
place and to many other social evils, not least the occasionally misused to jus fy an arbitrary prolifera on
totalitarian ideologies of the twen eth century.”[37] of new rights, many of which are at odds with those
originally de ned and o en are set in opposi on to the
3. Dignity, the Founda on of Human Rights and Du es fundamental right to life.[41] It is as if the ability to
express and realize every individual preference or
23. As Pope Francis has recalled, “In modern culture, the subjec ve desire should be guaranteed. This perspec ve
closest reference to the principle of the inalienable iden es dignity with an isolated and individualis c
dignity of the person is the Universal Declara on of freedom that claims to impose par cular subjec ve
Human Rights, which Saint John Paul II de ned as a desires and propensi es as “rights” to be guaranteed and
‘milestone on the long and di cult path of the human funded by the community. However, human dignity
race,’ and as ‘one of the highest expressions of the cannot be based on merely individualis c standards, nor
human conscience.’”[38] To resist a empts to alter or can it be iden ed with the psychophysical well-being of
annul the profound meaning of that Declara on, it is the individual. Rather, the defense of human dignity is
worth recalling some essen al principles that must based on the cons tu ve demands of human nature,
always be honored. which do not depend on individual arbitrariness or social
recogni on. Therefore, the du es that stem from
Uncondi onal Respect for Human Dignity
recognizing the dignity of the other and the
24. First, while there has been a growing awareness of corresponding rights that ow from it have a concrete
human dignity, many misunderstandings of the concept and objec ve content based on our shared human
s ll distort its meaning. Some people propose that it is nature. Without such an objec ve basis, the concept of
be er to use the expression “personal dignity” (and the dignity becomes de facto subject to the most diverse
rights “of the person”) instead of “human dignity” (and forms of arbitrariness and power interests.
the rights “of man”) since they understand a “person” to
The Rela onal Structure of the Human Person
be only “one who is capable of reasoning.” They then
argue that dignity and rights are deduced from the 26. Viewed through the lens of the rela onal character of
individual’s capacity for knowledge and freedom, which the person, human dignity helps to overcome the narrow
not all humans possess. Thus, according to them, the perspec ve of a self-referen al and individualis c
unborn child would not have personal dignity, nor would freedom that claims to create its own values regardless
the older person who is dependent upon others, nor of the objec ve norms of the good and of our
would an individual with mental disabili es.[39] On the rela onship with other living beings. Indeed, there is an
contrary, the Church insists that the dignity of every ever-growing risk of reducing human dignity to the ability
human person, precisely because it is intrinsic, remains to determine one’s iden ty and future independently of
“in all circumstances.” The recogni on of this dignity others, without regard for one’s membership in the
cannot be con ngent upon a judgment about the human community. In this awed understanding of
person’s ability to understand and act freely; otherwise, freedom, the mutual recogni on of du es and rights that
it would not be inherent in the person, independent of enable us to care for each other becomes impossible. In
the individual’s situa on, and thus fact, as Pope St. John Paul II recalled, freedom is placed
deserving uncondi onal respect. Only by recognizing an “at the service of the person and of his ful llment
intrinsic and inalienable dignity in every human being can through the gi of self and openness to others; but when
we guarantee a secure and inviolable founda on for that freedom is made absolute in an individualis c way, it is
quality. Without any ontological grounding, the emp ed of its original content, and its very meaning and
recogni on of human dignity would vacillate at the dignity are contradicted.”[42]
mercy of varying and arbitrary judgments. The only
prerequisite for speaking about the dignity inherent in 27. Human dignity also encompasses the capacity,
the person is their membership in the human species, inherent in human nature, to assume obliga ons vis-à-vis
whereby “the rights of the person are the rights of man.” others.
[40]

28. The di erence between humans and all other living

An Objec ve Basis for Human Freedom beings, which stands out thanks to the concept of dignity,
should not lead us to forget the goodness of other
creatures. Those beings exist not only for human u lity
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 but also possess a value of their own; they are like gi s perceives any rela onship with a prior truth as a threat;
entrusted to humanity to be cherished and cul vated. as a result, respect for the freedom and dignity of others
Thus, while the concept of dignity is reserved for the would also diminish. As Pope Benedict XVI explained, “A
human being, at the same me, the creaturely goodness will which believes itself radically incapable of seeking
of the rest of the cosmos must be a rmed. As Pope truth and goodness has no objec ve reasons or mo ves
Francis points out, “By virtue of our unique dignity and for ac ng save those imposed by its ee ng and
our gi of intelligence, we are called to respect crea on con ngent interests; it does not have an ‘iden ty’ to
and its inherent laws […], ‘Each creature possesses its safeguard and build up through truly free and conscious
own par cular goodness and perfec on…Each of the decisions. As a result, it cannot demand respect from
various creatures, willed in its own being, re ects in its other ‘wills,’ which are themselves detached from their
own way a ray of God’s in nite wisdom and goodness. own deepest being and thus capable of imposing other
Man must therefore respect the par cular goodness of ‘reasons’ or, for that ma er, no ‘reason’ at all. The
every creature, to avoid any disordered use of things.’” illusion that moral rela vism provides the key for
[43] Furthermore, “today we see ourselves forced to peaceful coexistence is actually the origin of divisions
realize that it is only possible to sustain a ‘situated and the denial of the dignity of human beings.”[47]
anthropocentrism.’ To recognize, in other words, that
human life is incomprehensible and unsustainable 31. Moreover, it would be unrealis c to posit an abstract
without other creatures.”[44] In this perspec ve, “it is not freedom devoid of any in uence, context, or limita on.
a ma er of indi erence to us that so many species are Instead, “the proper exercise of personal freedom
disappearing and that the climate crisis endangers the requires speci c condi ons of an economic, social,
life of many other beings.”[45] Indeed, it belongs to juridic, poli cal and cultural order,”[48]which o en remain
human beings’ dignity to care for the environment, unful lled. In this sense, we can say that some
taking par cular account of the human ecology that individuals enjoy more “freedom” than others. Pope
preserves their very existence. Francis has given special a en on to this point: “Some
people are born into economically stable families, receive
Freeing the Human Person from Nega ve In uences in a ne educa on, grow up well nourished, or naturally
the Moral and Social Spheres possess great talent. They will certainly not need a
proac ve state; they need only claim their freedom. Yet,
29. These fundamental prerequisites, however necessary, the same rule clearly does not apply to a disabled
are not enough to guarantee a person’s growth person, to someone born in dire poverty, to those lacking
consistent with his or her dignity. While “God created a good educa on and with li le access to adequate
man a ra onal being, conferring on him the dignity of a health care. If a society is governed primarily by the
person who can ini ate and control his own ac ons,” criteria of market freedom and e ciency, there is no
[46] with a view to the good, our free will o en prefers
place for such persons, and fraternity will remain just
evil over good. Thus, human freedom, in its turn, needs another vague ideal.”[49]Therefore, it is crucial to
to be freed. In his le er to the Gala ans, St. Paul a rms understand that “removing injus ces promotes human
that “for freedom, Christ has set us free” (Gal. 5:1), freedom and dignity”[50] at every level of human
recalling the task proper to each Chris an, on whose endeavor. To enable authen c freedom, “we must put
shoulders rests a responsibility for libera on that extends human dignity back at the center and, on that pillar, build
to the whole world (cf. Rom. 8:19 ). This is a libera on the alterna ve social structures we need.”[51] Similarly,
that, star ng from the hearts of individual people, is freedom is frequently obscured by a variety of
called to spread and manifest its humanizing power psychological, historical, social, educa onal, and cultural
across all rela onships. in uences. Real and historical freedom always needs to
be “liberated.” One must, moreover, rea rm the
30. Freedom is a marvelous gi from God. Even when fundamental right to religious freedom.
God draws us to him with his grace, he does so in a way
that never violates our freedom. Thus, it would be a 32. At the same me, human history shows clear
grave error to think that by distancing ourselves from progress in understanding human dignity and freedom,
God and his assistance, we could somehow be freer and albeit not without shadows and risks of regression. Such
thus feel more digni ed. Instead, detached from the advancement in understanding human dignity is
Creator, our freedom can only weaken and become demonstrated by the fact that there is an increasing
obscured. The same happens if freedom imagines itself desire to eradicate racism, slavery, and the
to be independent of any external reference and marginaliza on of women, children, the sick, and people
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 with disabili es. This aspira on has been bolstered under this universe. If I do not deny that dignity to the worst of
the in uence of the Chris an faith, which con nues to be criminals, I will not deny it to anyone. I will give everyone
a ferment, even in increasingly secularized socie es. the possibility of sharing this planet with me, despite all
However, the arduous journey of advancing human our di erences.”[57] It is also ng to rea rm the dignity
dignity remains far from comple on. of those who are incarcerated, who o en must live in
undigni ed condi ons. Finally, it should be stated that—
4. Some Grave Viola ons of Human Dignity even if someone has been guilty of serious crimes—the
prac ce of torture completely contradicts the dignity
33. In light of the previous re ec ons on the centrality of that is proper to every human being.
human dignity, the nal sec on of this
Declara on addresses some speci c and grave viola ons 35. While not claiming to be exhaus ve, the following
of that dignity. It does so in the spirit proper to the paragraphs draw a en on to some grave viola ons of
Church’s magisterium, which has found full expression in human dignity that are par cularly relevant.
the teaching of the recent Pon s, as men oned
previously. For example, Pope Francis, on the one hand, The Drama of Poverty
relessly reminds us of the need to respect human
dignity: “Every human being has the right to live with 36. One of the phenomena that contributes signi cantly
dignity and to develop integrally; this fundamental right to denying the dignity of so many human beings is
cannot be denied by any country. People have this right extreme poverty, linked as it is to the unequal
even if they are unproduc ve or were born with or distribu on of wealth. As Pope St. John Paul II
developed limita ons. This does not detract from their emphasized, “One of the greatest injus ces in the
great dignity as human persons, a dignity based not on contemporary world consists precisely in this: that the
circumstances but on the intrinsic worth of their being. ones who possess much are rela vely few and those who
Unless this basic principle is upheld, there will be no possess almost nothing are many. It is the injus ce of the
future either for fraternity or for the survival of poor distribu on of the goods and services originally
humanity.”[52] On the other hand, he never ceases to intended for all.”[58]Moreover, it would be misleading to
point out the concrete viola ons of human dignity in our make a cursory dis nc on between “rich” and “poor”
me, calling us each to awaken to our responsibility and countries, for Benedict XVI recognized that “the world’s
the need to engage in a concrete commitment in this wealth is growing in absolute terms, but inequali es are
regard. on the increase. In rich countries, new sectors of society
are succumbing to poverty and new forms of poverty are
34. In addressing some of the many grave viola ons of emerging. In poorer areas, some groups enjoy a sort of
human dignity today, we can draw upon the teachings of ‘super-development’ of a wasteful and consumerist kind,
the Second Va can Council, which emphasized that “all which forms an unacceptable contrast with the ongoing
o enses against life itself, such as murder, genocide, situa ons of dehumanizing depriva on.” The “‘scandal of
abor on, euthanasia, and willful suicide” must be glaring inequali es’ con nues,”[59] where the dignity of
recognized as contrary to human dignity.[53] Furthermore, the poor is doubly denied because of the lack of
the Council a rmed that “all viola ons of the integrity of resources available to meet their basic needs and the
the human person, such as mu la on, physical and indi erence shown toward them by their neighbors.
mental torture, undue psychological pressures,” also
infringe upon our dignity.[54] Finally, it denounced “all 37. With Pope Francis, therefore, one must conclude that
o enses against human dignity, such as subhuman living “wealth has increased, but together with inequality, with
condi ons, arbitrary imprisonment, deporta on, slavery, the result that ‘new forms of poverty are emerging.’ The
pros tu on, the selling of women and children, claim that the modern world has reduced poverty is
degrading working condi ons where individuals are made by measuring poverty with criteria from the past
treated as mere tools for pro t rather than free and that do not correspond to present-day reali es.”[60] As a
responsible persons.”[55] Here, one should also men on result, poverty “can take a variety of forms, such as an
the death penalty, for this also violates the inalienable obsession with reducing labor costs with no concern for
dignity of every person, regardless of the circumstances. its grave consequences, since the unemployment that it
[56] In this regard, we must recognize that “the rm directly generates leads to the expansion of poverty.”
[61] Among these “destruc ve e ects of the empire of
rejec on of the death penalty shows to what extent it is
possible to recognize the inalienable dignity of every money,”[62] it must be recognized that “there is no
human being and to accept that he or she has a place in poverty worse than that which takes away work and the
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 dignity of work.”[63] Moreover, if some people are born of a ‘just war.’ Never again war!”[69] Since humanity o en
into a country or family where they have fewer falls back into the same mistakes of the past, “in order to
opportuni es to develop, we should acknowledge that make peace a reality, we must move away from the logic
this is contrary to their dignity, which is the same dignity of the legi macy of war.”[70] The in mate rela onship
as that of those born into a wealthy family or country. between faith and human dignity means it would be
We are all responsible for this stark inequality, albeit to contradictory for war to be based on religious
varying degrees. convic ons: “The one who calls upon God’s name to
jus fy terrorism, violence, and war does not follow God’s
War path. War in the name of religion becomes a war against
religion itself.”[71]
38. Another tragedy that denies human dignity, both in
the past and today, is war: “War, terrorist a acks, racial The Travail of Migrants
or religious persecu on, and many other a ronts to
human dignity […] ‘have become so common as to 40. Migrants are among the rst vic ms of mul ple
cons tute a real ‘third world war’ fought piecemeal.’” forms of poverty. Not only is their dignity denied in their
[64] With its trail of destruc on and su ering, war a acks home countries,[72] but also their lives are put at risk
human dignity in both the short and long term: “While because they no longer have the means to start a family,
rea rming the inalienable right to self-defense and the to work, or to feed themselves.[73] Once they have
responsibility to protect those whose lives are arrived in countries that should be able to accept them,
threatened, we must acknowledge that war is always a “migrants are not seen as en tled like others to
‘defeat of humanity.’ No war is worth the tears of a par cipate in the life of society, and it is forgo en that
mother who has seen her child mu lated or killed; no they possess the same intrinsic dignity as any person. […]
war is worth the loss of the life of even one human No one will ever openly deny that they are human
being, a sacred being created in the image and likeness beings; yet in prac ce, by our decisions and the way we
of the Creator; no war is worth the poisoning of our treat them, we can show that we consider them less
common home; and no war is worth the despair of those worthy, less important, less human.”[74] Therefore, it is
who are forced to leave their homeland and are urgent to remember that “every migrant is a human
deprived, from one moment to the next, of their home person who, as such, possesses fundamental, inalienable
and all the family, friendship, social and cultural es that rights that must be respected by everyone and in every
have been built up, some mes over genera ons.”[65] All circumstance.”[75] Receiving migrants is an important and
wars, by the mere fact that they contradict human meaningful way of defending “the inalienable dignity of
dignity, are “con icts that will not solve problems but each human person regardless of origin, race or religion.”
only increase them.”[66] This point is even more cri cal in [76]

our me when it has become commonplace for so many

innocent civilians to perish beyond the con nes of a Human Tra cking
ba le eld.
41. Human tra cking must also be counted among the
39. Therefore, even today, the Church cannot but make grave viola ons of human dignity.[77] While it is not a new
her own the words of the Pon s, repea ng with Pope phenomenon, it has taken on tragic dimensions before
St. Paul VI: “jamais plus la guerre, jamais plus la guerre!” our eyes, which is why Pope Francis has denounced it in
[“never again war, never again war!”].[67] Moreover, par cularly empha c terms: “I rea rm here that the
together with Pope St. John Paul II, the Church pleas “in ‘trade in people’ is a vile ac vity, a disgrace to our
the name of God and in the name of man: Do not kill! Do socie es that claim to be civilized! Exploiters and clients
not prepare destruc on and extermina on for people! at all levels should make a serious examina on of
Think of your brothers and sisters who are su ering conscience both in the rst person and before God!
hunger and misery! Respect each one’s dignity and Today the Church is renewing her urgent appeal that the
freedom!”[68] As much now as ever, this is the cry of the dignity and centrality of every individual always be
Church and of all humanity. Pope Francis underscores safeguarded, with respect for fundamental rights, as her
this by sta ng, “We can no longer think of war as a social teaching emphasizes. She asks that these rights
solu on because its risks will probably always be greater really be extended for millions of men and women on
than its supposed bene ts. In view of this, it is very every con nent, wherever they are not recognized. In a
di cult nowadays to invoke the ra onal criteria world in which a lot is said about rights, how o en is
elaborated in earlier centuries to speak of the possibility human dignity actually trampled upon! In a world in
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 which so much is said about rights, it seems that the only 45. Pope St. John Paul II recognized that “much remains
thing that has any rights is money.”[78] to be done to prevent discrimina on against those who
have chosen to be wives and mothers. […] [T]here is an
42. For these reasons, the Church and humanity must not urgent need to achieve real equality in every area: equal
cease gh ng against such phenomena as “the pay for equal work, protec on for working mothers,
marke ng of human organs and ssues, the sexual fairness in career advancements, equality of spouses
exploita on of boys and girls, slave labor, including with regard to family rights and the recogni on of
pros tu on, the drug and weapons trade, terrorism, and everything that is part of the rights and du es of ci zens
interna onal organized crime. Such is the magnitude of in a democra c State.”[84] Indeed, inequali es in these
these situa ons, and their toll in innocent lives, that we areas are also various forms of violence. He also recalled
must avoid every tempta on to fall into a declara onist that “the me has come to condemn vigorously the
nominalism that would assuage our consciences. We types of sexual violence which frequently have women
need to ensure that our ins tu ons are truly e ec ve in for their object and to pass laws which e ec vely defend
the struggle against all these scourges.”[79] Confronted them from such violence. Nor can we fail, in the name of
with these varied and brutal denials of human dignity, we the respect due to the human person, to condemn the
need to be increasingly aware that “human tra cking is a widespread hedonis c and commercial culture which
crime against humanity.”[80] It essen ally denies human encourages the systema c exploita on of sexuality and
dignity in at least two ways: “Tra cking profoundly corrupts even very young girls into le ng their bodies be
dis gures the humanity of the vic m, o ending his or her used for pro t.”[85] Among the forms of violence carried
freedom and dignity. Yet, at the same me, it out on women, how can we not men on coercive
dehumanizes those who carry it out.”[81] abor ons, which a ect both mother and child, o en to
sa sfy the sel shness of males? And how can we not also
Sexual Abuse men on the prac ce of polygamy? As the Catechism of
the Catholic Church reminds us, polygamy is contrary to
43. The profound dignity inherent in human beings in
the equal dignity of women and men; it is also “contrary
their en rety of mind and body also allows us to
to conjugal love which is undivided and exclusive.”[86]
understand why all sexual abuse leaves deep scars in the
hearts of those who su er it. Indeed, those who su er 46. In this considera on of violence against women, one
sexual abuse experience real wounds in their human cannot condemn enough the phenomenon of femicide.
dignity. These are “su erings that can last a life me and On this front, the en re interna onal community must
that no repentance can remedy. This phenomenon is have a coordinated and concrete commitment, as Pope
widespread in society and it also a ects the Church and Francis reiterated, “Our love for Mary must help us to
represents a serious obstacle to her mission.”[82]From this feel apprecia on and gra tude for women, for our
stems the Church’s ceaseless e orts to put an end to all mothers and grandmothers, who are a bas on in the life
kinds of abuse, star ng from within. in our ci es. Almost always in silence, they carry life
forward. It is the silence and strength of hope. Thank you
Violence Against Women
for your witness. […] But in thinking of our mothers and
44. Violence against women is a global scandal that is grandmothers, I want to invite you to combat a scourge
gaining increasing recogni on. While the equal dignity of that a ects our American con nent: the numerous cases
women may be recognized in words, the inequali es where women are killed. And the many situa ons of
between women and men in some countries remain very violence that are kept quiet behind so many walls. I ask
serious. Even in the most developed and democra c you to ght against this source of su ering by calling for
countries, the concrete social reality tes es to the fact legisla on and a culture that repudiates every form of
that women are o en not accorded the same dignity as violence.”[87]
men. Pope Francis highlighted this when he a rmed that
Abor on
“the organiza on of socie es worldwide is s ll far from
re ec ng clearly that women possess the same dignity 47. The Church consistently reminds us that “the dignity
and iden cal rights as men. We say one thing with words, of every human being has an intrinsic character and is
but our decisions and reality tell another story. Indeed, valid from the moment of concep on un l natural death.
‘doubly poor are those women who endure situa ons of It is precisely the a rma on of such dignity that is the
exclusion, mistreatment, and violence, since they are inalienable prerequisite for the protec on of a personal
frequently less able to defend their rights.’”[83] and social existence, and also the necessary condi on for
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 fraternity and social friendship to be realized among all of the individual.’”[91]In this context, it is worth recalling
the peoples of the earth.”[88] On account of the intangible St. Teresa of Calcu a’s generous and courageous
value of human life, the Church’s magisterium has always commitment to the defense of every person conceived.
spoken out against abor on. In this regard, Pope St. John
Paul II writes: “Among all the crimes which can be Surrogacy
commi ed against life, procured abor on has
characteris cs making it par cularly serious and 48. The Church also takes a stand against the prac ce of
deplorable. […] But today, in many people’s consciences, surrogacy, through which the immensely worthy child
the percep on of its gravity has become progressively becomes a mere object. On this point, Pope Francis’s
obscured. The acceptance of abor on in the popular words have a singular clarity: “The path to peace calls for
mind, in behavior, and even in law itself is a telling sign of respect for life, for every human life, star ng with the life
an extremely dangerous crisis of the moral sense, which of the unborn child in the mother’s womb, which cannot
is becoming more and more incapable of dis nguishing be suppressed or turned into an object of tra cking. In
between good and evil, even when the fundamental right this regard, I deem deplorable the prac ce of so-called
to life is at stake. Given such a grave situa on, we need surrogate motherhood, which represents a grave
now more than ever to have the courage to look the viola on of the dignity of the woman and the child,
truth in the eye and to call things by their proper name, based on the exploita on of situa ons of the mother’s
without yielding to convenient compromises or to the material needs. A child is always a gi and never the
tempta on of self-decep on. In this regard, the reproach basis of a commercial contract. Consequently, I express
of the Prophet is extremely straigh orward: ‘Woe to my hope for an e ort by the interna onal community to
those who call evil good and good evil, who put darkness prohibit this prac ce universally.”[92]
for light and light for darkness’ (Is. 5:20). Especially in the
49. First and foremost, the prac ce of surrogacy violates
case of abor on, there is a widespread use of ambiguous
the dignity of the child. Indeed, every child possesses an
terminology, such as ‘interrup on of pregnancy,’ which
intangible dignity that is clearly expressed—albeit in a
tends to hide abor on’s true nature and to a enuate its
unique and di eren ated way—at every stage of his or
seriousness in public opinion. Perhaps this linguis c
her life: from the moment of concep on, at birth,
phenomenon is itself a symptom of an uneasiness of
growing up as a boy or girl, and becoming an adult.
conscience. But no word has the power to change the
Because of this unalienable dignity, the child has the
reality of things: procured abor on is the deliberate and
right to have a fully human (and not ar cially induced)
direct killing, by whatever means it is carried out, of a
origin and to receive the gi of a life that manifests both
human being in the ini al phase of his or her existence,
the dignity of the giver and that of the receiver.
extending from concep on to birth.”[89] Unborn children
Moreover, acknowledging the dignity of the human
are, thus, “the most defenseless and innocent among us.
person also entails recognizing every dimension of the
Nowadays, e orts are made to deny them their human
dignity of the conjugal union and of human procrea on.
dignity and to do with them whatever one pleases, taking
Considering this, the legi mate desire to have a child
their lives and passing laws preven ng anyone from
cannot be transformed into a “right to a child” that fails
standing in the way of this.” [90]It must, therefore, be
to respect the dignity of that child as the recipient of the
stated with all force and clarity, even in our me, that
gi of life.[93]
“this defense of unborn life is closely linked to the
defense of each and every other human right. It involves 50. Surrogacy also violates the dignity of the woman,
the convic on that a human being is always sacred and whether she is coerced into it or chooses to subject
inviolable, in any situa on and at every stage of herself to it freely. For, in this prac ce, the woman is
development. Human beings are ends in themselves and detached from the child growing in her and becomes a
never a means of resolving other problems. Once this mere means subservient to the arbitrary gain or desire of
convic on disappears, so do solid and las ng founda ons others. This contrasts in every way with the fundamental
for the defense of human rights, which would always be dignity of every human being and with each person’s
subject to the passing whims of the powers that be. right to be recognized always individually and never as an
Reason alone is su cient to recognize the inviolable instrument for another.
value of each single human life, but if we also look at the
issue from the standpoint of faith, ‘every viola on of the Euthanasia and Assisted Suicide
personal dignity of the human being cries out in
vengeance to God and is an o ense against the Creator
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 51. There is a special case of human dignity viola on that 53. One criterion for verifying whether real a en on is
is quieter but is swi ly gaining ground. It is unique in how given to the dignity of every individual in society is the
it u lizes a mistaken understanding of human dignity to help given to the most disadvantaged. Regre ably, our
turn the concept of dignity against life itself. This me is not known for such care; rather, a “throwaway
confusion is par cularly evident today in discussions culture” is increasingly imposing itself.[97] To counter this
surrounding euthanasia. For example, laws permi ng trend, the condi on of those experiencing physical or
euthanasia or assisted suicide are some mes called mental limita ons warrants special a en on and
“death with dignity acts.” With this, there is a widespread concern. Such condi ons of acute vulnerability[98]—
no on that euthanasia or assisted suicide is somehow which feature prominently in the Gospels—prompt
consistent with respect for the dignity of the human universal ques ons about what it means to be a human
person. However, in response to this, it must be strongly person, especially star ng from the condi on of
reiterated that su ering does not cause the sick to lose impairment or disability. The ques on of human
their dignity, which is intrinsically and inalienably their imperfec on also carries clear socio-cultural implica ons
own. Instead, su ering can become an opportunity to since some cultures tend to marginalize or even oppress
strengthen the bonds of mutual belonging and gain individuals with disabili es, trea ng them as “rejects.”
greater awareness of the precious value of each person However, the truth is that each human being, regardless
to the whole human family. of their vulnerabili es, receives his or her dignity from
the sole fact of being willed and loved by God. Thus,
52. Certainly, the dignity of those who are cri cally or every e ort should be made to encourage the inclusion
terminally ill calls for all suitable and necessary e orts to and ac ve par cipa on of those who are a ected by
alleviate their su ering through appropriate pallia ve frailty or disability in the life of society and of the Church.
care and by avoiding aggressive treatments or [99]
dispropor onate medical procedures. This approach
corresponds with the “enduring responsibility to 54. In a broader perspec ve, it must be remembered
appreciate the needs of the sick person: care needs, pain that “this charity, which is the spiritual heart of poli cs, is
relief, and a ec ve and spiritual needs.”[94] However, an always a preferen al love shown to those in greatest
e ort of this nature is en rely di erent from—and is need; it undergirds everything we do on their behalf. […]
indeed contrary to—a decision to end one’s own life or ‘To tend those in need takes strength and tenderness,
that of another person who is burdened by su ering. e ort, and generosity in the midst of a func onalis c and
Even in its sorrowful state, human life carries a dignity priva zed mindset that inexorably leads to a ‘throwaway
that must always be upheld, that can never be lost, and culture’ […]. It involves taking responsibility for the
that calls for uncondi onal respect. Indeed, there are no present with its situa ons of u er marginaliza on and
circumstances under which human life would cease from anguish, and being capable of bestowing dignity upon it.’
being digni ed and could, as a result, be put to an end: It will likewise inspire intense e orts to ensure that
“Each life has the same value and dignity for everyone: ‘everything be done to protect the status and dignity of
the respect of the life of another is the same as the the human person.’”[100]
respect owed to one’s own life.”[95] Therefore, helping
the suicidal person to take his or her own life is an Gender Theory
objec ve o ense against the dignity of the person asking
for it, even if one would be thereby ful lling the person’s 55. The Church wishes, rst of all, “to rea rm that every
wish: “We must accompany people towards death, but person, regardless of sexual orienta on, ought to be
not provoke death or facilitate any form of suicide. respected in his or her dignity and treated with
Remember that the right to care and treatment for all considera on, while ‘every sign of unjust discrimina on’
must always be priori zed so that the weakest, is to be carefully avoided, par cularly any form of
par cularly the elderly and the sick, are never rejected. aggression and violence.”[101] For this reason, it should be
Life is a right, not death, which must be welcomed, not denounced as contrary to human dignity the fact that, in
administered. And this ethical principle concerns some places, not a few people are imprisoned, tortured,
everyone, not just Chris ans or believers.”[96] As and even deprived of the good of life solely because of
men oned above, the dignity of each person, no ma er their sexual orienta on.
how weak or burdened by su ering, implies the dignity
56. At the same me, the Church highlights the de nite
of us all.
cri cal issues present in gender theory. On this point,
The Marginaliza on of People with Disabili es Pope Francis has reminded us that “the path to peace
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 calls for respect for human rights, in accordance with the experiences, and where biological elements exist which
simple yet clear formula on contained in the Universal are impossible to ignore.”[105] Only by acknowledging and
Declara on of Human Rights, whose seventy- h accep ng this di erence in reciprocity can each person
anniversary we recently celebrated. These principles are fully discover themselves, their dignity, and their iden ty.
self-evident and commonly accepted. Regre ably, in
recent decades, a empts have been made to introduce Sex Change
new rights that are neither fully consistent with those
originally de ned nor always acceptable. They have led 60. The dignity of the body cannot be considered inferior
to instances of ideological coloniza on, in which gender to that of the person as such. The Catechism of the
theory plays a central role; the la er is extremely Catholic Church expressly invites us to recognize that
dangerous since it cancels di erences in its claim to make “the human body shares in the dignity of ‘the image of
everyone equal.”[102] God.’”[106] Such a truth deserves to be remembered,
especially when it comes to sex change, for humans are
57. Regarding gender theory, whose scien c coherence inseparably composed of both body and soul. In this, the
is the subject of considerable debate among experts, the body serves as the living context in which the interiority
Church recalls that human life in all its dimensions, both of the soul unfolds and manifests itself, as it does also
physical and spiritual, is a gi from God. This gi is to be through the network of human rela onships.
accepted with gra tude and placed at the service of the Cons tu ng the person’s being, the soul and the body
good. Desiring a personal self-determina on, as gender both par cipate in the dignity that characterizes every
theory prescribes, apart from this fundamental truth that human.[107] Moreover, the body par cipates in that
human life is a gi , amounts to a concession to the age- dignity as it is endowed with personal meanings,
old tempta on to make oneself God, entering into par cularly in its sexed condi on.[108] It is in the body
compe on with the true God of love revealed to us in that each person recognizes himself or herself as
the Gospel. generated by others, and it is through their bodies that
men and women can establish a loving rela onship
58. Another prominent aspect of gender theory is that it capable of genera ng other persons. Teaching about the
intends to deny the greatest possible di erence that need to respect the natural order of the human person,
exists between living beings: sexual di erence. This Pope Francis a rmed that “crea on is prior to us and
founda onal di erence is not only the greatest must be received as a gi . At the same me, we are
imaginable di erence but is also the most beau ful and called to protect our humanity, and this means, in the
most powerful of them. In the male-female couple, this rst place, accep ng it and respec ng it as it was
di erence achieves the most marvelous of reciproci es. created.”[109] It follows that any sex-change interven on,
It thus becomes the source of that miracle that never as a rule, risks threatening the unique dignity the person
ceases to surprise us: the arrival of new human beings in has received from the moment of concep on. This is not
the world. to exclude the possibility that a person with genital
abnormali es that are already evident at birth or that
59. In this sense, respect for both one’s own body and develop later may choose to receive the assistance of
that of others is crucial in light of the prolifera on of healthcare professionals to resolve these abnormali es.
claims to new rights advanced by gender theory. This However, in this case, such a medical procedure would
ideology “envisages a society without sexual di erences, not cons tute a sex change in the sense intended here.
thereby elimina ng the anthropological basis of the
family.”[103] It thus becomes unacceptable that “some Digital Violence
ideologies of this sort, which seek to respond to what are
at mes understandable aspira ons, manage to assert 61. Although the advancement of digital technologies
themselves as absolute and unques onable, even may o er many possibili es for promo ng human
dicta ng how children should be raised. It needs to be dignity, it also increasingly tends toward the crea on of a
emphasized that ‘biological sex and the socio-cultural world in which exploita on, exclusion, and violence grow,
role of sex (gender) can be dis nguished but not extending even to the point of harming the dignity of the
separated.’”[104] Therefore, all a empts to obscure human person. Consider, for example, how easy it is
reference to the ineliminable sexual di erence between through these means to endanger a person’s good name
man and woman are to be rejected: “We cannot separate with fake news and slander. On this point, Pope Francis
the masculine and the feminine from God’s work of stresses that “it is not healthy to confuse communica on
crea on, which is prior to all our decisions and with mere virtual contact. Indeed, ‘the digital
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 environment is also one of loneliness, manipula on, and personally pay the price for defending the rights of
exploita on, and violence, even to the extreme case of those who do not count.”[113]
the ‘dark web.’ Digital media can expose people to the
risk of addic on, isola on, and gradual loss of contact 64. In this spirit, the Church, with the present
with concrete reality, blocking the development of Declara on, ardently urges that respect for the dignity of
authen c interpersonal rela onships. New forms of the human person beyond all circumstances be placed at
violence are spreading through social media, for the center of the commitment to the common good and
example, cyberbullying. The internet is also a channel for at the center of every legal system. Indeed, respect for
spreading pornography and the exploita on of persons the dignity of each person is the indispensable basis for
for sexual purposes or through gambling.’”[110] In this the existence of any society that claims to be founded on
way, paradoxically, the more that opportuni es for just law and not on the force of power. Acknowledging
making connec ons grow in this realm, the more people human dignity forms the basis for upholding
nd themselves isolated and impoverished in fundamental human rights, which precede and ground all
interpersonal rela onships: “Digital communica on civic coexistence.[114]
wants to bring everything out into the open; people’s
lives are combed over, laid bare and bandied about, 65. Each individual and also every human community is
o en anonymously. Respect for others disintegrates, and responsible for the concrete and actual realiza on of
even as we dismiss, ignore, or keep others distant, we human dignity. Meanwhile, it is incumbent on States not
can shamelessly peer into every detail of their lives.” only to protect human dignity but also to guarantee the
[111] Such tendencies represent a dark side of digital condi ons necessary for it to ourish in the integral
progress. promo on of the human person: “In poli cal ac vity, we
should remember that ‘appearances notwithstanding,
62. In this perspec ve, if technology is to serve human every person is immensely holy and deserves our love
dignity and not harm it, and if it is to promote peace and dedica on.’”[115]
rather than violence, then the human community must
be proac ve in addressing these trends with respect to 66. Even today, in the face of so many viola ons of
human dignity and the promo on of the good: “In human dignity that seriously threaten the future of the
today’s globalized world, ‘the media can help us to feel human family, the Church encourages the promo on of
closer to one another, crea ng a sense of the unity of the the dignity of every human person, regardless of their
human family which in turn can inspire solidarity and physical, mental, cultural, social, and religious
serious e orts to ensure a more digni ed life for all. […] characteris cs. The Church does this with hope,
The media can help us greatly in this, especially con dent of the power that ows from the Risen Christ,
nowadays, when the networks of human communica on who has fully revealed the integral dignity of every man
have made unprecedented advances. The internet, in and woman. This certainty becomes an appeal in Pope
par cular, o ers immense possibili es for encounter and Francis’ words directed to each of us: “I appeal to
solidarity. This is something truly good, a gi from God.’ everyone throughout the world not to forget this dignity
We need constantly to ensure that present-day forms of which is ours. No one has the right to take it from us.”[116]
communica on are in fact guiding us to generous
The Supreme Pon , Francis, at the Audience granted to
encounter with others, to honest pursuit of the whole
the undersigned Prefect of the Dicastery for the Doctrine
truth, to service, to closeness to the underprivileged and
of the Faith, with the Secretary for the Doctrinal Sec on
to the promo on of the common good.”[112]
of the Dicastery, on 25 March 2024, approved this
Conclusion Declara on, which was decided at the Ordinary Session
of this Dicastery on 28 February 2024, and he ordered its
63. On the 75th anniversary of the promulga on of publica on.
the Universal Declara on of Human Rights (1948), Pope
Francis rea rmed that this document “is like a master Given in Rome, at the Dicastery for the Doctrine of the
plan, from which many steps have been taken, but many Faith, on 2 April 2024, the nineteenth anniversary of the
s ll need to be made, and unfortunately, at mes, steps death of Pope St. John Paul II.
backward have been taken. The commitment to human
Víctor Manuel Card. Fernández
rights is never nished! In this regard, I am near to all
those who, without fanfare, in concrete daily life, ght Prefect
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 Msgr. Armando Ma eo Francis, Apostolic Exhorta on Evangelii Gaudium (24
[9]

November 2013), no. 178: AAS 105 (2013), 1094; quo ng

Secretary for the Doctrinal Sec on John Paul II, Angelus in the Cathedral of Osnabrück (16
November 1980): Insegnamen III/2 (1980), 1232.
EX AUDIENTIA DIE 25.03.2024
Francis, Encyclical Le er Fratelli Tu
[10] (3 October
FRANCISCUS 2020), no. 8: AAS 112 (2020), 971.
________________ [11] Ibid., no. 277: AAS 112 (2020), 1069.
John Paul II, Angelus in the Cathedral of Osnabrück (16
[1]
[12] Ibid., no. 213: AAS 112 (2020), 1045.
November 1980): Insegnamen III/2 (1980), 1232.
[13]Ibid., no. 213: AAS 112 (2020), 1045; quo ng
Francis, Apostolic Exhorta on Laudate Deum (4
[2]
Id., Message to Par cipants in the Interna onal
October 2023), no. 39: L’Osservatore Romano (4 October Conference “Human Rights in the Contemporary World:
2023), III. Achievements, Omissions, Nega ons” (10 December
2018): L’Osservatore Romano, (10-11 December 2018), 8.
[3]In 1948, the United Na ons adopted the Universal
Declara on of Human Rights, which consists of thirty The 1948 UN Declara on was followed and further
[14]
ar cles. The word “dignity” appears there ve mes, in elaborated by the 1966 UN Interna onal Covenant on
strategic places: in the rst words of the Preamble and in Civil and Poli cal Rights and the 1975 Helsinki Final Act of
the rst sentence of Ar cle One. This dignity is declared the Conference on Security and Coopera on in Europe.
to be “inherent in all members of the human family”
(Preamble) and “all human beings are born free and Cf. Interna onal Theological Commission, Dignity and
[15]
equal in dignity and rights” (Ar cle 1). Rights of the Human Person (1983), Introduc on, 3. A
compendium of Catholic teaching on human dignity can
[4]Paying a en on only to the modern era, we see how be found in the Catechism of the Catholic Church, in the
the Church has progressively accentuated the chapter en tled, “The Dignity of the Human Person,”
importance of human dignity. The theme was par cularly nos. 1700-1876.
developed in Pope Leo XIII’s Encyclical Rerum
Novarum (1891), Pope Pius XI’s Encyclical Quadragesimo Francis, Encyclical Le er Fratelli Tu
[16] (3 October
Anno (1931) and Pope Pius XII’s Address to the Congress 2020), no. 22: AAS 112 (2020), 976.
of the Italian Catholic Union of Midwives (1951). The
Second Va can Council, then, developed this issue, Boethius, Contra Eutychen et Nestorium, c. 3: PL 64,
[17]

devo ng an en re document to the subject with the 1344: “persona est ra onalis naturae individua
Declara on Dignita s Humanae (1965) and discussing substan a.” Cf. Bonaventure, In I Sent., d. 25, a. 1, q. 2;
human freedom in the Pastoral Cons tu on Gaudium et Thomas Aquinas, Summa Theologiae I, q. 29, a. 1, resp.
Spes (1965).
Since it is not the purpose of this Declara on to draw
[18]

Paul VI, General Audience (4 September

[5] up an exhaus ve trea se on the no on of dignity, for the
1968): Insegnamen VI (1968), 886. sake of brevity, only the so-called classical Greek and
Roman culture is men oned here as an example, as the
[6] John Paul II, Address to the Third General Conference point of reference for early Chris an philosophical and
of the La n American Episcopate (28 January 1979), theological re ec on.
III.1-2: Insegnamen II/1 (1979), 202-203.
[19]For example, see Cicero, De O ciis I, 105-106: “Sed
Benedict XVI, Address to Par cipants in the General
[7]
per net ad omnem o cii quaes onem semper in
Assembly of the Pon cal Academy for Life (13 February promptu habere, quantum natura hominis pecudibus
2010): Insegnamen VI/1 (2011), 218. reliquisque beluis antecedat […] Atque e am si
considerare volumus, quae sit in natura excellen a et
Benedict XVI, Address to Par cipants in the Mee ng of
[8]

the Development Bank of the Council of Europe (12 June

2010): Insegnamen VI/1 (2011), 912-913.
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 dignitas, intellegemus, quam sit turpe di uere luxuria et Commission, In Search of a Universal Ethics: A New Look
delicate ac molliter vivere quamque honestum parce, at the Natural Law [2009], no. 115).
con nenter, severe, sobrie” (Id., Scriptorum La norum
Bibliotheca Oxoniensis, ed. M. Winterbo om, Oxford Second Va can Ecumenical Council, Pastoral
[27]

1994, 43). In English transla on: “But it is essen al to Cons tu on Gaudium et Spes (7 December 1965), no.
every inquiry about duty that we keep before our eyes 26: AAS 58 (1966), 1046. The en re rst chapter of the
how far superior man is by nature to ca le and other rst part of the Pastoral Cons tu on (nos. 11-22) is
beasts […] And if we will only bear in mind the superiority devoted to the “Dignity of the Human Person.”
and dignity of our nature, we shall realize how wrong it is
to abandon ourselves to excess and to live in luxury and
[28]Second Va can Ecumenical Council,
voluptuousness, and how right it is to live in thri , self- Declara on Dignita s Humanae (7 December 1965), no.
denial, simplicity, and sobriety” (Id., On Du es, tr. W. 1: AAS 58 (1966), 929.
Miller, Loeb Classical Library 30, Harvard University Press, [29] Ibid., no. 2: AAS 58 (1966), 931.
Cambridge 1913, 107-109).
[30]Cf. Congrega on for the Doctrine of the Faith,
Cf. Paul VI, Address to the Pilgrimage to the Holy
[20]
Instruc on Dignitas Personae (8 September 2008), no.
Land: Visit to the Basilica of the Annuncia on in
7: AAS 100 (2008), 863. Cf. also Irenaeus of Lyons, Adv.
Nazareth (5 January 1964): AAS 56 (1964), 166-170.
Haer. V, 16, 2: PG 7, 1167-1168.
[21]For example, see Clement of Rome, 1 Clem. 33, 4f: PG
Since “by his Incarna on, the Son of God has united
[31]
1, 273; Theophilus of An och, Ad Aut. I, 4: PG 6, 1029;
himself in a certain way with every man,” the dignity of
Clement of Alexandria, Strom. III, 42, 5-6: PG 8, 1145;
every man is revealed to us by Christ in its fullness
Ibid., VI, 72, 2: PG 9, 293; Irenaeus of Lyons, Adv. Haer. V,
(Second Va can Ecumenical Council, Pastoral
6, 1: PG 7, 1137-1138; Origen, De princ. III, 6, 1: PG 11,
Cons tu on Gaudium et Spes [7 December 1965], no.
333; Augus ne, De Gen. ad li . VI, 12: PL 34, 348; De
22: AAS 58 [1966], 1042).
Trinitate XIV, 8, 11: PL 42, 1044-1045.
Second Va can Ecumenical Council, Pastoral
[32]
[22]Thomas Aquinas, Summa Theologiae, I, q. 29, a.
Cons tu on Gaudium et Spes (7 December 1965), no.
3, resp.: «persona signi cat id, quod est perfec ssimum
19: AAS 58 (1966), 1038.
in tota natura, scilicet subsistens in ra onali natura».
John Paul II, Encyclical Le er Evangelium Vitae (25
[33]
Cf. Giovanni Pico della Mirandola and his well-known
[23]
March 1995), no. 38: AAS 87 (1995), 443, quo ng
text, Orar o de Hominis Dignitate (1486).
Irenaeus of Lyons, Adv. Haer. IV, 20, 7: PG 7, 1037-1038.
For a Jewish thinker, such as E. Levinas (1906-1995),
[24]
Indeed, Christ has given the bap zed a new dignity,
[34]
the human being is quali ed by his freedom insofar as he
that of being “sons of God”: cf. Catechism of the Catholic
discovers himself as in nitely responsible for another
Church, nos. 1213, 1265, 1270, 1279.
human being.
[35]Second Va can Ecumenical Council,
[25]Some great Chris an thinkers of the nineteenth and
Declara on Dignita s Humanae (7 December 1965), no.
twen eth centuries—such as St. J.H. Newman, Bl. A.
9: AAS 58 (1966), 935.
Rosmini, J. Maritain, E. Mounier, K. Rahner, H. U. von
Balthasar, and others—have succeeded in proposing a [36]Cf. Irenaeus of Lyons, Adv. Haer. V, 6, 1. V, 8, 1. V, 16,
vision of the human person that can validly dialogue with 2: PG 7, 1136-1138. 1141-1142. 1167-1168; John
all the currents of thought present in the early twenty- Damascene, De de orth. 2, 12: PG 94, 917-930.
rst century, whatever their inspira on, even
Postmodernism. Benedict XVI, Address at Westminster Hall (17
[37]

September 2010): Insegnamen VI/2 (2011), 240.

This is why the “Universal Declara on of Human
[26]

Rights […] implicitly suggests that the source of Francis, General Audience (12 August
[38]
inalienable human rights is found in the dignity of every 2020): L’Osservatore Romano (13 August 2020), 8;
human person” (Interna onal Theological quo ng John Paul II, Address to the United Na ons
General Assembly (2 October 1979), 7 and Id., Address to
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 the United Na ons General Assembly (5 October 1995), [54] Ibid.
2.
[55] Ibid.
[39]Cf. Congrega on for the Doctrine of the Faith,
Instruc on Dignitas Personae (8 September 2008), no. Cf. Catechism of the Catholic Church, no. 2267, and
[56]

8: AAS 100 (2008), 863-864. Congrega on for the Doctrine of the Faith, Le er to
Bishops Regarding the New Revision of Number 2267 of
Interna onal Theological Commission, Religious
[40] the Catechism of the Catholic Church on the Death
Freedom for the Good of All (2019), no. 38. Penalty (1 August 2018), nos. 7-8.

Cf. Francis, Address to Members of the Diploma c

[41] Francis, Encyclical Le er Fratelli Tu
[57] (3 October
Corps Accredited to the Holy See for the Presenta on of 2020), no. 269: AAS 112 (2020), 1065.
New Year’s Gree ngs (8 January 2024): L’Osservatore
Romano (8 January 2024), 3. John Paul II, Encyclical Le er Sollicitudo Rei
[58]

Socialis (30 December 1987), no. 28: AAS 80 (1988), 549.

John Paul II, Encyclical Le er Evangelium Vitae (25
[42]

March 1995), no. 19: AAS 87 (1995), 422. Benedict XVI, Encyclical Le er Caritas in Veritate (29
[59]

June 2009), no. 22: AAS 101 (2009), 657, quo ng Paul VI,
Francis, Encyclical Le er Laudato Si’ (24 May 2015),
[43] Encyclical Le er Populorum Progressio (26 March 1967),
no. 69: AAS 107 (2015), 875; quo ng Catechism of the no. 9: AAS 59 (1967), 261-262.
Catholic Church, no. 339.
Francis, Encyclical Le er Fratelli Tu (3 October
[60]

Francis, Apostolic Exhorta on Laudate Deum (4

[44] 2020), no. 21: AAS 112 (2020), 976; quo ng Benedict XVI,
October 2023), no. 67: L’Osservatore Romano (4 October Encyclical Le er Caritas in Veritate (29 June 2009), no.
2023), IV. 22: AAS 101 (2009), 657.
[45] Ibid., no. 63: L’Osservatore Romano (4 October 2023), Francis, Encyclical Le er Fratelli Tu (3 October
[61]

IV. 2020), no. 20: AAS 112 (2020), 975-976. Cf. also the
“Prayer to the Creator” at the end of this encyclical.
[46] Catechism of the Catholic Church, no. 1730.
Ibid., no. 116: AAS 112 (2020), 1009; quo ng
[62]
[47]Benedict XVI, Message for the Celebra on of the Francis, Address to Par cipants in the World Mee ng of
44th World Day of Peace (1 January 2011), no. Popular Movements (28 October 2014): AAS 106 (2014),
3: Insegnamen VI/2 (2011), 979. 851-852.
[48]Pon cal Council for Jus ce and Peace, Compendium Francis, Encyclical Le er Fratelli Tu (3 October
[63]
of the Social Doctrine of the Church, no. 137. 2020), no. 162: AAS 112 (2020), 1025; quo ng
Francis, Address to Members of the Diploma c Corps
Francis, Encyclical Le er Fratelli Tu
[49] (3 October Accredited to the Holy See (12 January 2015): AAS 107
2020), no. 109: AAS 112 (2020), 1006. (2015), 165.
[50]Pon cal Council for Jus ce and Peace, Compendium Francis, Encyclical Le er Fratelli Tu (3 October
[64]
of the Social Doctrine of the Church, no. 137. 2020), no. 25: AAS 112 (2020), 978; quo ng
Francis, Message for the 2016 World Day of Peace (1
[51]Francis, Address to Par cipants in the World Mee ng
January 2016): AAS 108 (2016), 49.
of Popular Movements (28 October 2014): AAS 106
(2014), 858. Francis, Message to Par cipants in the Sixth Edi on of
[65]

the “Forum de Paris sur la Paix” (10 November

Francis, Encyclical Le er Fratelli Tu (3 October
[52]
2023): L’Osservatore Romano (10 November 2023), 7;
2020), no. 107: AAS 112 (2020), 1005-1006.
quo ng Id., General Audience (23 March
Second Va can Ecumenical Council, Pastoral
[53] 2022): L’Osservatore Romano (23 March 2022), 3.
Cons tu on Gaudium et Spes (7 December 1965), no.
Francis, Address to the Conference of Par es to the
[66]
27: AAS 58 (1966), 1047.
United Na ons Framework Conven on on Climate
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 Change (COP 28) (2 December 2023): L’Osservatore Francis, Address to the United Na ons Organiza on,
[79]

Romano (2 December 2023), 2. New York (25 September 2015): AAS 107 (2015), 1039.

Cf. Paul VI, Address to the United Na ons (4 October

[67] Francis, Address to New Ambassadors Accredited to
[80]

1965): AAS 57 (1965), 881. the Holy See on the Occasion of the Presenta on of the
Le ers of Credence (12 December 2013): L’Osservatore
John Paul II, Encyclical Le er Redemptor Hominis (4
[68]
Romano (13 December 2013), 8.
March 1979), no. 16: AAS 71 (1979), 295.
Francis, Address to Par cipants in the Interna onal
[81]
Francis, Encyclical Le er Fratelli Tu
[69] (3 October Conference on Human Tra cking (11 April
2020), no. 258: AAS 112 (2020), 1061. 2019): AAS 111 (2019), 700.

Francis, Address to the Security Council of the United

[70]
XV Ordinary General Assembly of the Synod of
[82]
Na ons (14 June 2023): L’Osservatore Romano (15 June Bishops, Final Document (27 October 2018), no. 29.
2023), 8.
Francis, Encyclical Le er Fratelli Tu (3 October
[83]
Francis, Address on the World Day of Prayer for
[71]
2020), no. 23: AAS 112 (2020), 977, quo ng Francis,
Peace (20 September 2016): L’Osservatore Romano (22 Apostolic Exhorta on Evangelii Gaudium (24 November
September 2016), 5. 2013), no. 212: AAS 105 (2013), 1108.

Cf. Francis, Encyclical Le er Fratelli Tu (3 October

[72] [84]John Paul II, Le er to Women (29 June 1995), no.
2020), no. 38: AAS 112 (2020), 983: “For this reason, 4: Insegnamen XVIII/1 (1997), 1874.
‘there is also a need to rea rm the right not to emigrate,
that is, to remain in one’s homeland’”; quo ng Benedict [85] Ibid., no. 5: Insegnamen XVIII/1 (1997), 1875.
XVI, Message for the 99th World Day Migrants and
Refugees (12 October 2012): AAS 104 (2012), 908. [86] Catechism of the Catholic Church, no. 1645.

Cf. Francis, Encyclical Le er Fratelli Tu

[73] (3 October Francis, Address on the Occasion of the Marian
[87]

2020), no. 38: AAS 112 (2020), 982-983. Celebra on – Our Lady of the Gate (20 January
2018): AAS 110 (2018), 329.
[74] Ibid., no. 39: AAS 112 (2020), 983.
Francis, Address to the Par cipants in the Plenary
[88]

Benedict XVI, Encyclical Le er Caritas in Veritate (29

[75] Assembly of the Congrega on for the Doctrine of the
June 2009), no. 62: AAS 101 (2009), 697. Faith (21 January 2022): L’Osservatore Romano (21
January 2022), 8.
Francis, Encyclical Le er Fratelli Tu
[76] (3 October
2020), no. 39: AAS 112 (2020), 983. [89]John Paul II, Encyclical Le er Evangelium Vitae (25
March 1995), no. 58: AAS 87 (1995) 466-467. On the
[77]We might recall here Pope Paul III’s declara on on the subject of the respect due to human embryos, see
dignity of those people found in the lands of the “New Congrega on for the Doctrine of the Faith,
World” in the Bull Pastorale O cium (29 May 1537), Instruc on Donum Vitae (22 February 1987): “The
where the Holy Father established—under penalty of prac ce of keeping alive human embryos in vivo or in
excommunica on—that the inhabitants of those vitro for experimental or commercial purposes is totally
territories, “even if outside the bosom of the Church, are opposed to human dignity” (I, 4): AAS 80 (1988), 82.
not […] to be deprived, of their freedom or the ownership
of their goods, for they are men and, therefore, capable Francis, Apostolic Exhorta on Evangelii Gaudium (24
[90]

of faith and salva on” («licet extra gremium Ecclesiae November 2013), no. 213: AAS 105 (2013), 1108.
existant, non tamen sua libertate, aut rerum suarum
dominio […] privandos esse, et cum homines, ideoque dei [91] Ibid.
et salu s capaces sint»): DH 1495.
Francis, Address to Members of the Diploma c Corps
[92]

Francis, Address to Par cipants in the Plenary of the

[78] Accredited to the Holy See (8 January
Pon cal Council for the Pastoral Care of Migrants and 2024): L’Osservatore Romano (8 January 2024), 3.
I nerant People (24 May 2013): AAS 105 (2013), 470-471.
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 Cf. Congrega on for the Doctrine of the Faith,
[93] [105] Ibid., no. 286: AAS 108 (2016), 425.
Instruc on Dignitas Personae (8 September 2008), no.
16: AAS 100 (2008), 868-869. All these aspects are [106] Catechism of the Catholic Church, no. 364.
recalled in the then-Congrega on’s Instruc on Donum
Vitae (22 February 1987): AAS 80 (1988), 71-102. This also applies to the respect due to the bodies of
[107]

the deceased; for example, see Congrega on for the

[94]Congrega on for the Doctrine of the Faith, Doctrine of the Faith, Instruc on Ad Resurgendum cum
Le er Samaritanus Bonus (14 July 2020), V, no. Christo (15 August 2016), no. 3: AAS 108 (2016), 1290:
4: AAS 112 (2020), 925. “By burying the bodies of the faithful, the Church
con rms her faith in the resurrec on of the body, and
[95] Cf. Ibid., V, no. 1: AAS 112 (2020), 919. intends to show the great dignity of the human body as
an integral part of the human person whose body forms
Francis, General Audience (9 February
[96]
part of their iden ty.” More generally, see also
2022): L’Osservatore Romano (9 February 2022), 3. Interna onal Theological Commission, Current Problems
of Eschatology (1990), no. 5: “People Called to
[97]See especially Francis, Encyclical Le er Fratelli Tu (3 Resurrec on.”
October 2020), nos. 18-21: AAS 112 (2020), 975-976: “A
‘Throwaway’ World.” No. 188 of the same Encyclical goes Cf. Francis, Encyclical Le er Laudato si’ (24 May
[108]
so far as to iden fy a “throwaway culture.” 2015), no. 155: AAS 107 (2015), 909.
[98]Cf. Francis, Address to Par cipants in the Conference Francis, Apostolic Exhorta on Amoris Lae
[109] a (19
Organized by the Pon cal Council for Promo ng the March 2016), no. 56: AAS 108 (2016), 344.
New Evangeliza on (21 October 2017): L’Osservatore
Romano (22 October 2017), 8: “Vulnerability is intrinsic [110]Francis, Post-Synodal Apostolic Exhorta on Christus
to the essen al nature of the human person.” Vivit (25 March 2019), no. 88: AAS 111 (2019), 413,
quo ng the XV Ordinary General Assembly of the Synod
Cf. Francis, Message for the Interna onal Day of
[99]
of Bishops, Final Document (27 October 2018), no. 23.
Persons with Disabili es (3 December 2020): AAS 112
(2020), 1185-1188. Francis, Encyclical Le er Fratelli Tu
[111] (3 October
2020), no. 42: AAS 112 (2020), 984.
[100]Francis, Encyclical Le er Fratelli Tu (3 October
2020), nos. 187-188: AAS 112 (2020), 1035-1036; cf. [112]Francis, Encyclical Le er Fratelli Tu (3 October
Id., Address to the European Parliament, Strasbourg (25 2020), no. 205: AAS 112 (2020), 1042; quo ng
November 2014): AAS 106 (2014), 999, and Id., Address Id., Message for the 48th World Communica ons Day (24
at the Mee ng with Authori es and the Diploma c Corps January 2014): AAS 106 (2014), 113.
in the Central African Republic, Bangui (29 November
2015): AAS 107 (2015), 1320. Francis, Angelus (10 December 2023): L’Osservatore
[113]

Romano (11 December 2023), 12.

Francis, Post-Synodal Apostolic Exhorta on Amoris
[101]

Lae a (19 March 2016), no. 250: AAS 108 (2016), Cf. Interna onal Theological
[114]

412-413; quo ng Catechism of the Catholic Church, no. Commission, Proposi ons on the Dignity and Rights of
2358. the Human Person (1983), no. 2.

Francis, Address to Members of the Diploma c Corps

[102] Francis, Encyclical Le er Fratelli Tu (3 October
[115]

Accredited to the Holy See for the Presenta on of New 2020), no. 195: AAS 112 (2020), 1038, quo ng Id.,
Year’s Gree ngs (8 January 2024): L’Osservatore Apostolic Exhorta on Evangelii Gaudium (24 November
Romano (8 January 2024), 3. 2013), no. 274: AAS 105 (2013), 1130.

Francis, Apostolic Exhorta on Amoris Lae

[103] a (19 Francis, Encyclical Le er Laudato si’ (24 May 2015),
[116]

March 2016), no. 56: AAS 108 (2016), 334. no. 205: AAS 107 (2015), 928.

Ibid.; quo ng Fourteenth Ordinary General Assembly

[104]

of the Synod of Bishops, Rela o Finalis (24 October

2015), 58.
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