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Ioannes Paulus PP. II
Christifideles Laici

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  • CHAPTER IV
    • 49
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Women and Men

49. The Synod Fathers gave special attention to the status and role of women, with two purposes in mind: to themselves acknowledge and to invite all others to once again acknowledge the indispensable contribution of women to the building up of the Church and the development of society. They wished as well to work on a more specific analysis of women's participation in the life and mission of the Church.

Making reference to Pope John XXIII, who saw women's greater consciousness of their proper dignity and their entrance into public life as signs of our times(176), the Synod Fathers, when confronted with the various forms of discrimination and marginization to which women are subjected simply because they are women, time and time again strongly affirmed the urgency to defend and to promote the personal dignity of woman, and consequently, her equality with man.

If anyone has this task of advancing the dignity of women in the Church and society, it is women themselves, who must recognize their responsibility as leading characters. There is still much effort to be done, in many parts of the world and in various surroundings, to destroy that unjust and deleterious mentality which considers the human being as a thing, as an object to buy and sell, as an instrument for selfish interests or for pleasure only. Women themselves, for the most part, are the prime victims of such a mentality. Only through openly acknowledging the personal dignity of women is the first step taken to promote the full participation of women in Church life as well as in social and public life. A more extensive and decisive response must be given to the demands made in the Exhortation Familiaris Consortio concerning the many discriminations of which women are the victims: "Vigorous and incisive pastoral action must be taken by all to overcome completely these forms of discrimination so that the image of God that shines in all human beings without exception may be fully respected"(177). Along the same lines, the Synod Fathers stated: "As an expression of her mission the Church must stand firmly against all forms of discrimination and abuse of women"(178). And again: "The dignity of women, gravely wounded in public esteem, must be restored through effective respect for the rights of the human person and by putting the teaching of the Church into practice"(179).

In particular when speaking of active and responsible participation in the life and mission of the Church, emphasis should be placed on what has already been stated and clearly urged by the Second Vatican Council: "Since in our days women are taking an increasingly active share in the whole life of society, it is very important that they participate more widely also in the various fields of the Church's apostolate"(180).

The awareness that women with their own gifts and tasks have their own specific vocation, has increased and been deepened in the years following the Council and has found its fundamental inspiration in the Gospel and the Church's history. In fact, for the believer the Gospel, namely, the word and example of Jesus Christ, remains the necessary and decisive point of reference. In no other moment in history is this fact more fruitful and innovative.

Though not called to the apostolate of the Twelve, and thereby, to the ministerial priesthood, many women, nevertheless, accompanied Jesus in his ministry and assisted the group of Apostles (cf. Lk 8:2-3), were present at the foot of the Cross (cf. Lk 23:49), assisted at the burial of Christ (cf. Lk 23:55) received and transmitted the message of resurrection on Easter morn (cf. Lk 24:1-10), and prayed with the apostles in the Cenacle awaiting Pentecost (cf. Acts 1:14).

From the evidence of the Gospel, the Church at its origin detached herself from the culture of the time and called women to tasks connected with spreading the gospel. In his letters the Apostle Paul even cites by name a great number of women for their various functions in service of the primitive Christian community (cf. Rom 16:1-15; Phil 4:2-3; Col 4:15 and 1 Cor 11:5; 1 Tim 5:16). "If the witness of the Apostles founds the Church", stated Paul VI, "the witness of women contributes greatly towards nourishing the faith of Christian communities"(181).

Both in her earliest days and in her successive development the Church, albeit in different ways and with diverse emphases, has always known women who have exercised an oftentimes decisive role in the Church herself and accomplished tasks of considerable value on her behalf. History is marked by grand works, quite often lowly and hidden, but not for this reason any less decisive to the growth and the holiness of the Church. It is necessary that this history continue, indeed that it be expanded and intensified in the face of the growing and widespread awareness of the personal dignity of woman and her vocation, particularly in light of the urgency of a "re-evangelization" and a major effort towards "humanizing" social relations.

Gathering together the pronouncements of the Second Vatican Council, which reflect the Gospel's message and the Church's history, the Synod Fathers formulated, among others, this precise "recommendation": "It is necessary that the Church recognize all the gifts of men and women for her life and mission, and put them into practice"(182). And again, "This Synod proclaims that the Church seeks the recognition and use of all the gifts, experiences and talents of men and women to make her mission effective (cf. Congregation for the Doctrine of the Faith, Instruction on Christian Freedom and Liberation, 72)"(183).




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