Catholic Social teaching:
Respect for the Dignity and Life of the Human Person, from Conception to Natural Death
The foundation of all Catholic Social Teaching is an unwavering commitment to the dignity and worth of every human being, without exception. The Book of Genesis teaches that every human person is created in the image and likeness of God. Thus all human life, at every stage from conception through natural death, is sacred. The human person is the clearest reflection of God among us. We are therefore called to revere and cherish the life of every person.

The Life and Dignity of the Human Person

Some who study Catholic Social Teaching (CST) list seven major themes, others list ten themes or "building blocks" of CST. But, however many themes are listed, the number one theme is always the same, because it is from this theme that all others flow.

"Respect for the dignity and life of the human person from conception to natural death" or "Life and dignity of the human person" - is always Number One. Most of us are familiar with this theme because of the strong stance that the Church has always taken on the evils of abortion and euthanasia. What we may not realize is that this theme goes further than abortion and euthanasia, and addresses not just "life" but "dignity."

The U.S. Catholic Bishops say "Our belief in the sanctity of human life and the inherent dignity of the human person is the foundation of all the principles of social teaching." To understand this statement, it is important to note that dignity does not depend on a person's social status, race, ethnicity, religion, or sexual orientation. Dignity is not earned; it is not dependent on our actions. Humans have "inherent dignity" because every person is created in God's own image. It is that simple. From this understanding comes the realization that ALL human life is sacred and has dignity - the convicted murderer on death row, the addict living on the street grate, the severely mentally-challenged individual, the Iraqi insurgent, the Taliban fighter, the gay man dying of AIDS. It is natural and human for us to place relative values on human life. We shrug our shoulders when we read of yet another execution in Texas, but cry tears of despair when we read about a young accident victim. However, Catholic Social Teaching proclaims both lives precious, both losses tragic.

Catholic Social Teaching also goes beyond our normal expectations of what constitutes a "life" issue to include poverty, hunger, lack of healthcare, homelessness, economic injustice and war. Everyone struggling with these issues will affirm that these are all issues that affect both life and dignity, and CST acknowledges this.

In our everyday lives, we may not feel that we can do much to protect life. We can, however, be aware of other's inherent dignity. The recent Abu Ghraib and Guantanamo Bay prisoner abuse scandals are certainly extreme examples of NOT treating others with dignity. However, we make decisions daily that affect the dignity of others. Do we treat people differently because they are less wealthy, or less educated than we are? Do we talk down to service workers? Do we make ethnic or racial jokes? Are we less than welcoming to the immigrant families that move into our neighborhoods?

Society says that our value stems from our circumstances in life. Catholic Social Teaching says that our value stems from the fact that we are a reflection of God's image. Catholic Social Teaching turns society's standards upside down by "comforting the afflicted, and afflicting the comfortable."

Are you uncomfortable yet? Join the crowd. We never said it would be easy!

The Death Penalty

Catholic Social Teaching developed out of a need to understand how Sacred Scripture and Church teachings related to the explosion of development in the world since the Industrial Revolution. Scripture does not address world wars, child labor, unions, Fascism, Communism, nuclear weapons, the arms race, urbanization, global warming - to name just a few. All of these issues are explored in the documents of CST, and our popes and bishops continue to update the teachings as conditions change and new challenges arise.

Church teaching on the death penalty is a good example of a teaching that has evolved with the changes in society. Traditionally, the Church has focused on "the common good" and granted government the right to take the life of a criminal if this was the only means to protect society. In the prisons of the 1800's, it may not have always been possible to guarantee that society would be safe from a dangerous criminal. However, advances in our ability to safely and permanently remove those we deem dangerous, have resulted in the realization that it is almost never necessary to resort to execution.

Although Michigan has the proud distinction of being the first English-speaking government to abolish the death penalty, we are currently one of only twelve states that do not execute. In 1980, the U.S. Catholic Bishops issued a "Statement on Capital Punishment" in which they officially declare their opposition to the death penalty. The Bishops state:

"We believe that in the conditions of contemporary American society, the legitimate purposes of punishment do not justify the imposition of the death penalty. Furthermore, we believe that there are serious considerations which should prompt Christians and all Americans to support the abolition of capital punishment."

The Bishops argue that statistics do not provide any proof that the threat of death acts as a deterrent to crime; that death takes away any possibility of reform; and that life in prison constitutes a severe enough punishment to satisfy society's need for retribution. More recently, our bishops have asked us to stop using the sanitized term "capital punishment" and instead use the more graphic, and accurate, "death penalty."

Pope John Paul II has also spoken out repeatedly and forcefully against the death penalty. At a Papal Mass in St. Louis on January 27, 1999, the Pope stated:

"A sign of hope is the increasing recognition that the dignity of human life must never be taken away, even in the case of someone who has done great evil. Modern society has the means of protecting itself, without definitively denying criminals the chance to reform. I renew the appeal I made most recently at Christmas for a consensus to end the death penalty, which is both cruel and unnecessary."

To understand why the Pope calls the death penalty cruel, it helps to think about it the way Nobel Laureate Albert Camus describes it in his book "Resistance, Rebellion and Death." Mr. Camus states:

"Capital punishment is the most premeditated of murders, to which no criminal's deed, however calculated can be compared. For there to be an equivalency, the death penalty would have to punish a criminal who had warned his victim of the date at which he would inflict a horrible death on him and who, from that moment onward, had confined him at his mercy for months."

We are reminded of the most famous victim of the death penalty every time we make the sign of the cross or gaze at the crucifix that hangs in Church. As we head into our Good Friday observances this week, it is especially timely to reflect on the brutal manner by which Jesus died for us. Scriptural defenses of the death penalty are nearly always based on the "Old" Testament. Jesus came to bring us a new message of forgiveness, loving our enemies, and turning the other cheek. He never mentioned revenge or "an eye for an eye." Do we honestly believe that Jesus would vote for death? If He would not - should we?

Modern Day Lepers

“Not my problem!” “People should be smart enough by now to avoid infection.” When you act like that, you get what you deserve.” “That’s a gay disease.” "I hope there are no kids like that at our school!” “AIDS is a punishment from God!”

Twenty-four years after the discovery of Acquired Immune Deficiency Syndrome (AIDS) and the virus that causes it, Human Immunodeficiency Virus (HIV), misinformation and prejudice are still common, although there has been progress. Most people understand that you can’t get AIDS through casual contact. Most people understand that children infected at birth
and those who are unknowingly infected by a spouse cannot be blamed for irresponsible and immoral behavior. We no longer hear about a school kicking out an infected child as famously
happened to Ryan White in the 80’s.

Yet the statistics continue to horrify us. While the development of new drugs has transformed HIV from a death sentence to a chronic, manageable condition in richer countries, the situation in much of the world is catastrophic. The World Health Organization tells us that as of December 2004, there were 39.4 million people living with HIV/AIDS. In 2004, 3.1 million people died of AIDS, including half a million children. Since 1981, 20 million people have died of AIDS. Sub-Saharan Africa is now the epicenter of this epidemic. Although home to only 10% of the world’s population, Sub-Saharan Africa is home to 70% of the globe’s HIV positive people. In Africa, 26.6 million people live with HIV/AIDS, 2.1 million are children, there are 2.3 million deaths from AIDS annually, and AIDS has orphaned 12 to 14 million children. In Africa, AIDS is usually a heterosexually transmitted disease. Victims are often adults in the prime of their lives, with jobs, crops to tend, and families to support. The cost to African society has been staggering, with the very infrastructure of entire countries at risk of collapse.

December 1, 2005 is World AIDS Day. On December 1, 2003, U.N. Secretary-General Kofi Annan said, “On this World AIDS Day, I urge you to join me in speaking up loud and clear about HIV/AIDS. Join me in tearing down the walls of silence, stigma, and discrimination that surround the epidemic. Join me, because the fight against HIV/AIDS begins with you.” As Catholic Christians, what should our response be to this crisis? Why should we care? As Catholics, we believe in a loving and forgiving God — not a God of vengeance. We believe that all human beings have inherent dignity because we are created in God’s own image.

We believe that all human life is sacred and worthy of protection. We believe that we stand in solidarity with the entire world — that the suffering of those a continent away should touch us all. We know that the poor of the world suffer disproportionately from AIDS, and our commitment to the poor requires us to act to relieve that suffering. We believe that HIV infected persons have a moral responsibility not to expose others to the virus – but we do not base our standard of care and concern on an individual’s actions or on how that individual came to be infected.

Washington Archbishop, Theodore Cardinal McCarrick, said in his 2003 pastoral letter The Fullness of Life, “We must walk in solidarity with those who are living with HIV/AIDS and with those at risk. As witnesses of Christ, we are called to respect the dignity of each person and to promote healthy living — physically, spiritually, morally, and psychologically — through prevention and treatment.”

What can we do? The Catholic Church provides more care for those affected by HIV and AIDS than any other organization in the world. We can support Catholic Relief Services and other organizations caring for those affected. Our government is currently discussing the amount of AIDS relief that the United States will provide. Call or write your representative in Congress and let them know how you feel. Educate yourself. Learn the facts about AIDS and about what must be done to conquer this disease and prevent its spread. When you hear others speaking with a lack of concern — remind them of the actions of Jesus. Jesus did not seek out the rich and the mighty – he touched the lepers and mingled with the poor and the outcasts. If we do nothing else, we can pray — for those affected by HIV/AIDS, for a cure to this terrible disease, and for the grace to treat everyone with the unconditional love and compassion of Christ.

For more information on HIV/AIDS, visit:

• www.unaids.org
• www.catholicrelief.org
• www.aids.org