Citation:
Barcia, Luciano. ""La dignidad de la persona humana en la doctrina de la iglesiacatólica (análisis de un tópico)"". Persona y Derecho, 2 (1975) : 441-463.
The reference to the «dignity of the human person» is one of the conditioners
which characterise the so-called «signs of the times-o Although it is true that the
concept and reality expressed by these words -.dignity of the human person-have
in the past been kept in mind, it is nontheless proper of this present age in
which we live to make an explicit and direct reflection upon them.
The reference to the concept of human dignity appears in many modern Declarations
of Human Rights, in numerous State Constitutions, and in different international
Pacts and Conventions. It also appears in the «Fuero de los Españoles»
approved on July 17th, 1945: .The State proclaims as a guiding principie of action
the respect of the dignity of the human person-.
Scholars, philosophers and jurists have also put forth their doctrine with
regard to the problem at hand.
The Church, for its part, exalts the dignity of the human person in many documents,
seeking and expressing its foundation in order to extract the practical
consequences which derive from it.
The consensus with regard to the expression .dignity of the human persondoes
not imply, however, a corresponding unity in terms of explaining the meaning
contained therein. We cannot forget that words which are identical from a merely
phonetical point of view have a very distinct meaning at the semantical level,
depending upon the mentality of the person speaking them. This diversity stems
from the very diversity -and contradiction even- of existing opinions with regard
to the nature of man, as Vatican Council 11 has pointed out. To the question, «What
is man?-, the different anthropological sciences all give different answers, which
manifest themselves in conformity with the underlying philosophical thought
proper to these sciences, and of which they are also a reflection and expression.
Worthy of mention, among others, are the following anthropological approaches:
Rationalistic, SCientifistic, Materialistic, Psychologistic, Behaviouristic, those proper
to Logical Neo-positivism, Existentialism, and Idealistic Monism.
Worthy of special mention also is the Christian-Catholic Anthropology, which
discovers and manifests in man a double dimension: al a natural dimensión, and
bl a supernatural dimensión. Both these dimensions are contempleted by the
contemporary Magisterium of the Catholic Church.
The dignity of man in its natural dimension, according to the Magisterium of
the Church, is determined on one hand by reason of man's divine origin, and on
the other, by reason of man's very being and nature. This being and nature are
exalted by the Magisterium which sees in man's corporeal condition a synthesis
of the material universe, and which contemplates in man's spiritual condition the
magnificence of life, Intelligence and free will. It should be pointed out that man's
natural dignity is not constituted by the mere sum of independent values -body
and soul- but rather by his very existential reality, wherein man is a double
being at the same time as he is a single being: a soul incarnated or a body
spiritualised by the soul. The supernatural dimension of man -which is unknown
to vast sectors of thought- is based on the elevation of man to the supernatural
order in which he beco mes a participant of divine nature and of divine dignity,
and receives a destiny which far surpasses the end towards which he would
have been destined naturally.The ordaining of human life and of human activities must be carried out in
conformity with the nature and dignity of mano The ordaining of human life by
the State and by civil society contemplates the temporal common good in a direct
manner, without refraining for this reason from favouring the exigencies of the
spiritual and supernatural order which correspond to man according to his most
sublime dimensiono The orientation which each person gives to his lite through
responsible and conscious decision must primarily be in agreement with his
true dignity, that is with supernatural dignity, which corresponds to him in the
concrete historical order wanted by God.
To the Church and its Hierarchy -which are a continuation of Christ's mission
in the world- there al so corresponds responsibility at the hour of ordaining
man's Iife, and that of Christians more concretely. The Roman Pontiff, at the
same time as he warns against certain «temporalisms» in vogue today, sets the
example at the hour of orienting all human activities, keeping in mind at all times
man's supernatural elevation, which is revealed and communicated through
divine designo