N.

 1 1     |         whatever concerns men and women. In recent times, much reflection
 2 1     |        question of the dignity of women and to women's rights and
 3 1     |           dignity of women and to women's rights and duties in the
 4 1     |          authentic advancement of women.~After a brief presentation
 5 1     |        difference between men and women in the Church and in the
 6 1     |         dialogue with all men and women of good will, in a sincere
 7 1(1)  |         1994), 868-925; Letter to Women (June 29, 1995): AAS 87 (
 8 2     |       have seen new approaches to women's issues. A first tendency
 9 2     |          give rise to antagonism: women, in order to be themselves,
10 2     |          of power, the answer for women is to seek power. This process
11 2     |        opposition between men and women, in which the identity and
12 2     |         prospects for equality of women through liberation from
13 3     |          context of reflection on women's roles, its deeper motivation
14 3     |       idea that the liberation of women entails criticism of Sacred
15 12    |      relationship between men and women can be overcome and have
16 12    |   understanding of the dignity of women and their role in human
17 13    |      fundamental values linked to women's actual lives is what has
18 13    |          demands “for ourselves”, women preserve the deep intuition
19 13    |       This intuition is linked to women's physical capacity to give
20 13    |    individuals and society. It is women, in the end, who even in
21 13    |    motherhood is a key element of women's identity, this does not
22 13    |           this does not mean that women should be considered from
23 13    |          dangerous disrespect for women. The existence of the Christian
24 13    |    refutes any attempt to enclose women in mere biological destiny.
25 13    |         the irreplaceable role of women in all aspects of family
26 13    |          has termed the genius of women becomes very clear. 19 It
27 13    |         implies first of all that women be significantly and actively
28 13(19)|           John Paul II, Letter to Women (June 29, 1995), 9-10: AAS
29 13    |      violence. It means also that women should be present in the
30 13    | organization of society, and that women should have access to positions
31 13    |        family and work – has, for women, characteristics different
32 13    |      stemming from the mission of women within the family is a challenge.
33 13    |       just valuing of the work of women within the family is required.
34 13    |         is required. In this way, women who freely desire will be
35 13    |        her as compared with other women – to devote herself to taking
36 14    |   indivisible. It is only because women are more immediately attuned
37 14    |       Therefore, the promotion of women within society must be understood
38 14    |            rediscovered thanks to women. Every outlook which presents
39 14    |       competition between men and women, and would promote a solipsism
40 14    |   prejudice to the advancement of women's rights in society and
41 15    |       respective roles of men and women in the Church.~From the
42 15    |        the recognition by men and women that God comes to us; he
43 16    |         of every baptized person, women in fact live them with particular
44 16    |         naturalness. In this way, women play a role of maximum importance
45 16    |        does not hamper in any way women's access to the heart of
46 16    |          heart of Christian life. Women are called to be unique
47 17    |        upper hand. The witness of women's lives must be received
48 17    |        and the drama of violence. Women too, for their part, need
49 17    |         God, so that both men and women may come to know God as
50 17    |         she who is “blessed among women” (cf. Lk 1:42), chosen to
51 17    |       chosen to reveal to men and women the way of love. Only in
52 17    |    trustfully proposes to men and women today are the peace and