Chapter, Paragraph
1 II,4 | shares with her personal and feminine "I" in the event of the
2 II,5 | characteristic of woman", of "what is feminine". Here we find ourselves,
3 III,7 | masculine" and what is "feminine". The biblical texts, from
4 III,8 | attribute to God "masculine" or "feminine" qualities. We find in these
5 III,8 | him both "masculine" and "feminine" qualities.~We may quote
6 III,8 | but also sometimes as the "feminine" love of a mother.~This
7 III,8 | neither "masculine" nor "feminine" qualities. It is by nature
8 III,8 | typical of the body, neither "feminine" nor "masculine". Thus even "
9 IV,10 | characteristics contrary to their own feminine "originality". There is
10 IV,11 | the discovery of her own feminine humanity. He "has done great
11 IV,11 | true dignity of woman, of feminine humanity. This discovery
12 V,14 | entrusted to the man with her feminine distinctiveness, and with
13 V,15 | admiration for this distinctly "feminine" response, as in the case
14 V,15 | his starting-point this feminine response of mind and heart.
15 V,16 | way, what is personally feminine reaches a new dimension:
16 VI,20 | spousal predisposition of the feminine personality finds a response
17 VI,22 | refer to what is essentially feminine in order to express the
18 VI,22 | appropriate reference to what is "feminine". There is an analogy in
19 VII,25| the bride", and thus the "feminine" element, becomes a symbol
20 VII,25| masculine" to what is "feminine", since, as members of the
21 VII,26| woman, between what is "feminine" and what is "masculine".
22 VII,27| are an incarnation of the feminine ideal; they are also a model
23 IX,31 | the eternal measure of her feminine dignity, for the "great
24 IX,31 | the manifestations of the feminine "genius" which have appeared
25 IX,31 | thanks for all the fruits of feminine holiness.~The Church asks
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