Dignity Reevaluated: A Theological Examination of Human Dignity and the Role of the Church in Bioethics and End-of-Life Care

Abstract

Predominant among the terminological ambiguities that plague contemporary bioethics is confusion attending the meaning of the term “human dignity,” particularly as it applies to so-called end-of-life discussions. This study surveys current trends in treatment of the concept of dignity, examining relevant thinkers who see dignity as redundant or as capability-dependent. These inadequate views are contrasted with an attitude, based theologically in Mark 5, that understands human dignity to represent an absolute characteristic that is donated graciously to all bearers of imago Dei. Human dignity must thus be affirmed as inviolable and independent of autonomy, rationality, or capability. A specific task of the Christian Church is to faithfully recognize and proclaim this dignity. This investigation is particularly relevant in the face of contemporary discussions regarding euthanasia and physician-assisted death. Lay Summary: Much of the polarization within the contemporary bioethical discussion proceeds out of confusion regarding how we ought to define the terms of the debate. If we may take the existing debates regarding euthanasia and physician-assisted death as an example, we may understand the vital need for a sensible definition of the term that stands at the heart of the arguments of both sides of the debate: “human dignity.” As such, this study seeks to define dignity in a logical, theological, deeply personal, and highly practical fashion, and to outline the critical role of the Church within such an understanding. Sometimes, when I walk into the room, he ignores me. Sometimes he thinks I am someone else. Most often he is asleep, subjugated by drugs designed to prevent agitation, although “agitation” is the sterilized hospital word for what I would call unbridled panic, total disorientation. The night he had the stroke, they had to tie him to the bed just to keep him in the hospital. And they wouldn't let me see him because he had been calling my name. Very dramatic, but most of his suffering, and our grief, is not dramatic. It is just the mundane process of one man slowly fading, becoming, every day, more of a stranger to himself and to those he loves.

Dignity in urban geography: Starting a conversation

“…Apart from the law and practical politics, the concept has provided orientation in a number of other disciplines, e.g. bioethics (Genuis, 2016; Hofmann, 2020; Lustig, 2013; Muders, 2017; Simpson, 2004), health care (Anderberg et al, 2007; May and Daly, 2020; Qiaohong and Cynthia, 2014), and the sociology of work (Bal, 2017; Bolton, 2007; Crowley, 2013; Lamont, 2009).…”

Social Action Youth Church of Central Kalimantan through Churches, Educational institutions and Civil Societies

“…Regarding the rooms within the worship gathering based on Irhawantd's narrative, the researchers arrived at the premise of Quentin I.T. Genuis that maps thermality on behalf of human dignity, which is often juxtaposed with and dependent on ability [30].…”

“…The understanding of ability according to the general public has been more on the translation of rationality and autonomy on the subject of the congregation as citizens of the kingdom of God who need to have something in themselves in order to deserve the predicate of a dignified subject [16], [25], [31]- [48]. Genuis criticizes the term "church space" as a locality of worship without the necessity of adding embellishments [30]. The context of Genuis' presentation rests on the debate over euthanasia through physician participation.…”

The death of dignity is greatly exaggerated: Reflections 15 years after the declaration of dignity as a useless concept

“…For example, Quentin Genuis argues that dignity is donated to all human beings "inviolable and independent of autonomy, rationality, or capability." 14 And after careful analysis, David Resnik argues that dignity is still useful as it can be used to differentiate between patenting human embryos or totipotent embryonic stem cells, which violate human dignity, from patents on pluripotent or multipotent stem cells, that do not. 15 Galvin and Todres use Macklin and others' critique to elaborate seven dimensions of dignity (spatial, temporal, embodied, mood, interpersonal, identity, finitude dignity) and to establish a phenomenologically based concept of dignity referring to a "common 'wound' (vulnerability) and common honour (value)."…”