4. THE THEOLOGICAL EVALUATION OF THE VARIOUS CONCEPTS OF HUMAN DIGNITY IN
4.5. THE CHURCH AS THE CONSCIENCE OF SOCIETY
negative perceptions towards children with disabilities contribute to the reality of having an unsympathetic management of patients in the medical field.865 On the political level, society seems to empower medical institutions with such negative polices that have little concern for children with disabilities.866 The reality of this nature has been the cause of anguish among people and unhealthy public opinions among those who have been entrusted with the care of the most vulnerable people in society.
The current situation is expressed in this manner saying:
“The African child policy forum commissioned a desktop review of the realities of disabled children in South Africa to help improve understanding of the magnitude and needs of children with disabilities in Africa. The aim of this project is, therefore, to collect, summarise and synthesise relevant reports, researches and surveys from varied and reliable sources, to produce a report that clearly assesses the life situation of children with disabilities in South Africa including gaps in policy and practice as well as good practice.”867
The study of the experience facing children with disabilities is one amongst the many efforts that would ensure that the situation children with disabilities become more visible. This move could be considered as a step further into process of addressing the plight of children with disabilities. We are confronted with people who are unable to find themselves the most desired dignified personal life. Haring further stressed the negative effects of the power of public opinion, which forces many people to approve immoral acts as remedies that deny the life to babies with acute physical and mental disabilities.868 Some people, particularly those who face such challenges in life, may consider a child with disabilities as a possible danger to society, family siblings and to their own status quo which later renders the child unacceptable.869 Similar attitudes are prevalent among people, even those who have never ever been confronted with the birth of a child with disabilities.
The Council saw the Church as the conscience of society.870 Conscience is not some kind of feeling, but rather a judgement which stands accountable to reason.871 This means that
865 South African Human Rights Commission, (2000), South African Human Rights Commission 4th Annual Report: December 1998- December 1999, Pretoria: Human Rights Commission, 45-50.
866 Ibid.
867 ACPF, (2011), Children with Disabilities in South Africa: The Hidden Reality. Addis Ababa: The African Child Policy Forum, 11-17.
868 Hӓring, B., (1991), Morality is for Persons: The Ethics of Christian Personalism, New York: Farrar, Straus
&Giroux, 16-17.
869 Ibid.
870 Flannery, A., (Ed), (2010), The International Year of the Disabled Persons, in Vatican Council II, Volume 2, More Post-Conciliar Documents, New Dehli: Rekha Printers Pvt. Ltd, 543-553.
871 Hughes, G.J., (1994), Our Human Vocation in Michael J. Walsh, Commentary on the Catechism of the Catholic Church, Minnesota: Liturgical Press, 348-350.
conscience is one of the intellectual faculties of human life that ought to be used as a tool in following what we sincerely believe to be right, even if we are mistaken.872 In consideration of the current situation in the world regarding children with disabilities, the Church stands out as the conscience of society, bringing the light of divine revelation to such dilemmas in life. It is in this regard that the church acknowledges scientific progress in the world. The Church further explains scientific progress as a God-given gift to a person giving him or her opportunity to discover solutions to the critical problems facing humanity.873 The Council, as the mouthpiece of the church, realised that there are more areas that have been entrusted to the human person, to use his or her knowledge for the affirmation of life and giving back glory to the author of life. The Church further challenges us in those areas where a person is ignorant saying;
“The first principle, which is one that must be stated clearly and firmly, is that the disabled person (whether the disability be the result of a congenital handicap, chronic illness, or accident, or from mental or physical deficiency, and whatever the severity of the disability) is a fully human subject with the corresponding innate, sacred, and inviolable rights. This statement is based upon the firm recognition of the fact that a human being possesses a unique dignity and an independent value from the moment of conception and in every stage of development, whatever his or her physical condition. This principle, which stems from the upright conscience of humanity must be made the inviolable basis of legislation and society.”874
We are invited to look at human life from a unique Christian perspective hence ought to be humble enough to accept his or her limitations and resort to God’s providence.875 The Council, instead, placed great emphasis on the dignity and freedom of each individual person and on the duty of the community and society at large to respect and protect the dignity of each individual person by means of proper social, economic and political structures and policies.876 The Council also stressed the reciprocal nature of duty, stating that an individual person has the duty to contribute towards the building of proper structures in society.877 It is therefore, out of the utmost importance for the Christian world to develop and advocate responsible personal liberty, a responsibility that is accepted by the community and for the sake of community and individual well-being. There is need for an appeal to put more
872 Ibid.
873 Ibid.15.
874 Flannery, A., (Ed), (2010), The International Year of the Disabled Persons, in Vatican Council II, Volume 2, More Post-Conciliar Documents, New Dehli: Rekha Printers Pvt. Ltd, 544-545.
875 Hughes, G.J., (1994), Our Human Vocation in Michael J. Walsh, Commentary on the Catechism of the Catholic Church, Minnesota: Liturgical Press, 348-350.
876 Gaudium et Spes, Art. Nos. 23-26.
877 Ibid.
emphasis on the fact that the progress of each person and the advancement of society hinges on good interrelationships with one another, thereby calling for the proper integral development of each individual person and society. It is therefore in this sense that the Council advocated the Church as the conscience of society. Gaudium et Spes represents a landing place for the many questions experienced in the twentieth century, gathering together, and making connections that shines the light of a Church’s presence in the world.878 Gaudium et Spes places the Church at the centre of all reality of human life. The Church, as the conscience of society, has something unique to offer in the process of achieving integral human development by saying;
“We must never lose sight of the fact the church’s objective is to evangelise and not to civilise.
If she criticises it is by means of evangelisation.” 879
From this quotation, the Council recognised that the Church, by virtue of the Gospel committed to her, proclaims the rights of the human person, acknowledges and greatly esteems the dynamic movements of today, by which these rights are everywhere fostered.880 Riccardi said that these movements must be penetrated by the spirit of the Gospel and protected against any kind of false autonomy.881 Surely it is no longer possible today to speak of the church without touching the pertinent questions that confront the human person.
Gaudium et Spes speaks volumes as far as the discourse is concerned and sets proper foundation and bases for theological discussion.