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|Ioannes Paulus PP. II|
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50. The condition that will assure the rightful presence of woman in the Church and in society is a more penetrating and accurate consideration of the anthropological foundation for masculinity and femininity with the intent of clarifying woman's personal identity in relation to man, that is, a diversity yet mutual complementarity, not only as it concerns roles to be held and functions to be performed, but also, and more deeply, as it concerns her make-up and meaning as a person.
The Synod Fathers have deeply felt this requirement, maintaining that "the anthropological and theological foundations for resolving questions about the true significance and dignity of each sex require deeper study"(184).
Through committing herself to a reflection on the anthropological and theological basis of femininity, the Church enters the historic process of the various movements for the promotion of woman, and, in going to the very basic aspect of woman as a personal being, provides her most precious contribution. But even before this the Church intends, in such a way, to obey God, who created the individual "in his image", "male and female he created them" (Gen 1:27) and who intended that they would accept the call of God to come to know, reverence and live his plan. It is a plan that "from the beginning" has been indelibly imprinted in the very being of the human person-men and women-and, therefore, in the make-up, meaning and deepest workings of the individual. This most wise and loving plan must be explored to discover all its richness of content-a richness that "from the beginning" came to be progressively manifested and realized in the whole history of salvation, and was brought to completion in "the fullness of time", when "God sent his Son, born of a woman" (Gal 4:4). That "fullness" continues in history: God's plan for woman is read and is to be read within the context of the faith of the Church, and also, in the lives lived by so many Christian women today. Without forgetting the help that can come from different human sciences and cultures, researchers because of an informed discernment, will be able to help gather and clarify the values and requirements that belong to the enduring essential aspects of women and those bound to evolve in history. The Second Vatican Council reminds us: "The Church maintains that beneath all changes there are many realities which do not change; these find their ultimate foundation in Christ, who is the same yesterday, and today, and forever (cf. Heb 13:8)"(185). The Apostolic Letter on the Dignity and Vocation of Woman gives much attention to the anthropological and theological foundation of woman's dignity as a person. The document seeks to again treat and develop the catechetical reflections of the Wednesday General Audiences devoted over a long period of time to the "theology of the body", while at the same time fulfilling a promise made in the Encyclical Redemptoris Mater(186) and serving as a response to the request of the Synod Fathers.
May the reading of the Apostolic Letter Mulieris Dignitatem, in particular, as a biblical theological meditation, be an incentive for everyone, both women and men, and especially for those who devote their lives to the human sciences and theological disciplines, to pursue on the basis of the personal dignity of man and woman and their mutual relationship, a critical study to better and more deeply understand the values and specific gifts of femininity and masculinity, not only in the surroundings of social living but also and above all in living as Christians and as members of the Church.
This meditation on the anthropological and theological foundations of women ought to enlighten and guide the Christian response to the most frequently asked questions, oftentimes so crucial, on the "place" that women can have and ought to have in the Church and in society.
It is quite clear from the words and attitude of Christ, which are normative for the Church, that no discrimination exists on the level of an individual's relation to Christ, in which "there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28) and on the level of participation in the Church's life of grace and holiness, as Joel's prophecy fulfilled at Pentecost wonderfully attests: "I will pour out my spirit on all flesh; your sons and daughters shall prophecy" (Joel 3:1; cf. Acts 2:17 ff). As the Apostolic Letter on the Dignity and Vocation of Woman reads: "Both women and men ... are equally capable of receiving the outpouring of divine truth and love in the Holy Spirit. Both receive his salvific and sanctifying 'visits'"(187).
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