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Ioannes Paulus PP. II
Christifideles Laici

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  • CHAPTER IV
    • 52
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The Presence and Collaboration of Men Together with Women

52. Many voices were raised in the Synod Hall expressing the fear that excessive insistence given to the status and role of women would lead to an unacceptable omission, that, in point, regarding men. In reality, various sectors in the Church must lament the absence or the scarcity of the presence of men, some of whom abdicate their proper Church responsibilities, allowing them to be fulfilled only by women. Such instances are participation in the liturgical prayer of the Church, education and, in particular, catechesis of their own sons and daughters and other children, presence at religious and cultural meetings, and collaboration in charitable and missionary initiatives.

Therefore, the coordinated presence of both men and women is to be pastorally urged so that the participation of the lay faithful in the salvific mission of the Church might be rendered more rich, complete and harmonious.

The fundamental reason that requires and explains the presence and the collaboration of both men and women is not only, as it was just emphasized, the major source of meaning and efficacy in the pastoral action of the Church, nor even less is it the simple sociological fact of sharing a life together as human beings, which is natural for man and woman. It is, rather, the original plan of the Creator who from the "beginning" willed the human being to be a "unity of the two", and willed man and woman to be the prime community of persons, source of every other community, and, at the same time, to be a "sign" of that interpersonal communion of love which constitutes the mystical, intimate life of God, One in Three.

Precisely for this reason, the most common and widespread way, and at the same time, fundamental way, to assure this coordinated and harmonious presence of men and women in the life and mission of the Church, is the fulfilment of the tasks and responsibilities of the couple and the Christian family, in which the variety of diverse forms of life and love is seen and communicated: conjugal, paternal and maternal, filial and familial. We read in the Exhortation Familiaris Consortio: "Since the Christian family is a community in which the relationships are renewed by Christ through faith and the sacraments, the family's sharing in the Church's mission should follow a community pattern: the spouses together as a couple, the parents and children as a family, must live their service to the Church and to the world ... The Christian family also builds up the Kingdom of God in history through the everyday realities that concern and distinguish its state of life: it is thus in the love between husband and wife and between members of the family-a love lived out in all its extraordinary richness of values and demands: totality, oneness, fidelity and fruitfulness-that the Christian family's participation in the prophetic, priestly and kingly mission of Jesus Christ and of his Church finds expression and realization"(195).

From this perspective, the Synod Fathers have recalled the meaning that the Sacrament of Matrimony ought to assume in the Church and society in order to illuminate and inspire all the relations between men and women. In this regard they have emphasized an " urgent need for every Christian to live and proclaim the message of hope contained in the relation between man and woman. The Sacrament of Matrimony, which consecrates this relation in its conjugal form and reveals it as a sign of the relation of Christ with his Church, contains a teaching of great importance for the Church's life-a teaching that ought to reach today's world through the Church; all those relations between man and woman must be imbued by this spirit. The Church should even more fully rely on the riches found here"(196). These same Fathers have rightly emphasized that "the esteem for virginity and reverence for motherhood must be respectively restored"(197), and still again they have called for the development of diverse and complementary vocations in the living context of Church communion and in the service of its continued growth.




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