100-inten | inter-youth
N.
1 10(13) | Adversus haereses, 4, 34, 1: SC 100, 846: “Omnem novitatem attulit
2 16(22) | 28, 1995): AAS 87 (1995), 1114.~
3 6(8) | Pauline Books Media, 1997), 125.~
4 13(18) | Ibid., 41, l.c., 132-133; Congregation for the
5 13(18) | Ibid., 41, l.c., 132-133; Congregation for the Doctrine
6 5(4) | haereses, 5,6,1; 5, 16, 2-3: SC 153, 72-81; 216-221; St. Gregory
7 1(1) | 15, 1988): AAS 80 (1988), 1653-1729; Letter to Families (
8 5(4) | 1988), 6: AAS 80 (1988), 1662; cf. St. Ireneus, Adversus
9 8(10) | Ibid., 6, l. c., 1663.~
10 6(6) | 1988), 6: AAS 80 (1988), 1664.~
11 6(9) | 1988), 7: AAS 80 (1988), 1666.~
12 10(16) | 23- 25: AAS 80 (1988), 1708-1715.~
13 10(16) | 25: AAS 80 (1988), 1708-1715.~
14 1(1) | 1988): AAS 80 (1988), 1653-1729; Letter to Families (February
15 5(4) | hominis opificio, 16: PG 44, 180; In Canticum homilia, 2:
16 1(1) | 1981): AAS 74 (1982), 81-191; Apostolic Letter Mulieris
17 13(18) | Donum vitae (February 22, 1987), II, 8: AAS 80 (1988),
18 4(3) | et ratio (September 14, 1998), 21: AAS 91 (1999), 22: “
19 4(3) | September 14, 1998), 21: AAS 91 (1999), 22: “This opening to the
20 12 | love that never ends” (1Cor 13:8), although the temporal
21 9 | his descendants (cf. Gn 12:1ff) that the hope of salvation
22 3(2) | facto unions” (July 26, 2000), 8.~
23 17 | Doctrine of the Faith, May 31, 2004, the Feast of the Visitation
24 5(4) | 16, 2-3: SC 153, 72-81; 216-221; St. Gregory of Nyssa,
25 5(4) | 2-3: SC 153, 72-81; 216-221; St. Gregory of Nyssa, De
26 10 | Christ and the Church” (Eph 5:32). The love of a man and
27 16 | understood by the world (cf. Jn18:36). From the Son of God one
28 15 | God” (cf. Gn18:14; Lk 1:37), lives and becomes deeper
29 13(18) | Ibid., 41, l.c., 132-133; Congregation
30 17 | blessed among women” (cf. Lk 1:42), chosen to reveal to men
31 9 | God is about to do (cf. Is 48: 6-8). ~
32 15 | great things for me” (Lk1:49). They learn that they are
33 15 | lifted up the lowly” (Lk 1:51-52). From Mary, the disciples
34 15 | lifted up the lowly” (Lk 1:51-52). From Mary, the disciples
35 16(22) | 22, 1994): AAS 86 (1994), 545-548; Congregation for the
36 16(22) | 1994): AAS 86 (1994), 545-548; Congregation for the Doctrine
37 9 | God rejoice over you” (Is 62:5). Recreated “in righteousness
38 13(21) | 1981), 19: AAS 73 (1981), 627.~
39 6(7) | Pauline Books Media, 1997), 63.~
40 9 | in a single day (cf. Is 66: 7-14), a prophecy of the
41 5(4) | 6,1; 5, 16, 2-3: SC 153, 72-81; 216-221; St. Gregory
42 13(21) | September 14, 1981), 19: AAS 73 (1981), 627.~
43 1(1) | 29, 1995): AAS 87 (1995), 803-812; Catechesi sull'amore
44 5(4) | Canticum homilia, 2: PG 44, 805-808; St.Augustine, Enarratio
45 5(4) | Canticum homilia, 2: PG 44, 805-808; St.Augustine, Enarratio
46 13(19) | 1995), 9-10: AAS 87 (1995), 809-810.~
47 13(19) | 9-10: AAS 87 (1995), 809-810.~
48 1(1) | 1995): AAS 87 (1995), 803-812; Catechesi sull'amore umano (
49 10(13) | haereses, 4, 34, 1: SC 100, 846: “Omnem novitatem attulit
50 1(1) | 2, 1994): AAS 86 (1994), 868-925; Letter to Women (June
51 4(3) | September 14, 1998), 21: AAS 91 (1999), 22: “This opening
52 10(15) | 18: AAS 86 (1994), 906-910.~
53 10(16) | 1994), 19: AAS 86 (1994), 911; cf. Apostolic Letter Mulieris
54 1(1) | 1994): AAS 86 (1994), 868-925; Letter to Women (June 29,
55 13(18) | II, 8: AAS 80 (1988), 96-97.~
56 13(18) | II, 8: AAS 80 (1988), 96-97.~
57 13(17) | 1981), 16: AAS 74 (1982), 98-99.~
58 13(17) | 16: AAS 74 (1982), 98-99.~
59 9 | above all in God's choice of Abraham and his descendants (cf.
60 6 | by sin, it can never be abrogated.~
61 3 | possess characteristics in an absolute manner: all persons can
62 13 | develop in her, opposed to abstractions which are so often fatal
63 2 | adversaries of men. Faced with the abuse of power, the answer for
64 11 | long, is revealed with new accents and possibilities. It is
65 15 | as received from God and accepted in faith. It is this “mystical”
66 11 | had justified the later accommodations found in the Mosaic Law.
67 13 | quantitative terms and are often accompanied by dangerous disrespect
68 15 | tells you” (Jn 2:5) and accompanies Jesus on his way, even to
69 17 | Virgin Mary, the woman in accord with the heart of God, she
70 9 | to the mystery of God's action through the male figure
71 13 | women be significantly and actively present in the family, “
72 13 | interrelationship between these two activities – family and work – has,
73 13 | values linked to women's actual lives is what has been called
74 | actually
75 16(22) | of the Faith, Responsum ad dubium regarding the doctrine
76 1 | Church is called today to address certain currents of thought
77 8 | private level, should be addressed by a relational approach
78 16 | that the Church should adopt a passivity inspired by
79 17 | approved the present Letter, adopted in the Ordinary Session
80 9 | Israel denounced as an “adulterous” bride or “prostitute” (
81 2 | must make themselves the adversaries of men. Faced with the abuse
82 13 | capacity to persevere in adversity, to keep life going even
83 10(13) | novitatem attulit semetipsum afferens”.~
84 13 | their needs, which vary with age”. 21 ~
85 6 | which, far from any sense of alienation, expresses a fundamental
86 13 | of responsibility which allow them to inspire the policies
87 4(3) | knowledge. It was this which allowed his reason to enter the
88 15 | work of God's hands: “The Almighty has done great things for
89 | almost
90 8 | introduced by sin. This alteration does not correspond to the
91 9 | utterances of Isaiah in fact alternate between this figure and
92 | always
93 | am
94 17 | Ratzinger~Prefect~+ Angelo Amato, SDB~Titular Archbishop
95 1(1) | 803-812; Catechesi sull'amore umano (1979-1984): Insegnamenti
96 14 | values. But, in the final analysis, every human being, man
97 8 | healing? Considering and analyzing the problems in the relationship
98 17 | Card. Ratzinger~Prefect~+ Angelo Amato, SDB~Titular Archbishop
99 2 | the abuse of power, the answer for women is to seek power.
100 2 | in order to give rise to antagonism: women, in order to be themselves,
101 5 | immutable basis of all Christian anthropology”. 4~The first text (Gn 1:
102 12 | those who live it, it is an anticipation of the reality of a life
103 10 | Jesus Christ “all newness” appears. 13~This aspect is particularly
104 10 | Testament symbolism had applied to the love of God for his
105 17 | received with respect and appreciation, as revealing those values
106 8 | addressed by a relational approach and not by competition or
107 2 | Recent years have seen new approaches to women's issues. A first
108 17 | undersigned Cardinal Prefect, approved the present Letter, adopted
109 17 | Angelo Amato, SDB~Titular Archbishop of Sila~Secretary~ ~
110 13 | physical procreation. In this area, there can be serious distortions,
111 15 | child of Bethlehem in her arms, teaches us to recognize
112 5 | humanity is described as articulated in the male-female relationship.
113 17 | particular way, we need to ask this of the Blessed Virgin
114 13 | irreplaceable role of women in all aspects of family and social life
115 14 | must also listen to the aspirations and identify the needs of
116 6(5) | helpmate” indicates the assistance which only a person can
117 9 | such as those of Isaiah, associate masculine and feminine roles
118 3 | fact that the Son of God assumed human nature in its male
119 10 | the Son shows how Jesus assumes in his person all that the
120 10 | Mary his mother not only assure the continuity of the New
121 13 | father and a mother full of attention in their regard. Whenever
122 14 | must be harmonized with attentive recognition of the difference
123 13 | desperate situations, as attested by history past and present,
124 15 | dispositions of the heart, the attitudes and the actions which God
125 16 | Jesus and through him, these attributes become the vocation of every
126 10(13) | 100, 846: “Omnem novitatem attulit semetipsum afferens”.~
127 14 | women are more immediately attuned to these values that they
128 9 | relationship to Christ in this audacious conjunction of language
129 5(4) | homilia, 2: PG 44, 805-808; St.Augustine, Enarratio in Psalmum, 4,
130 9 | man, who guided by God, avoids the flood with his family
131 | away
132 6 | sterile and, in the end, baneful encounter with himself.
133 8 | found that is capable of banishing it from the hearts of sinful
134 10 | lived out in the power of baptismal life, now becomes the sacrament
135 10 | surprising that John the Baptist, when asked who he is, describes
136 16 | giving the Church an identity based on an historically conditioned
137 17 | others which their femininity bears. In both cases, it is a
138 9 | love, which celebrate the beauty of the human body and the
139 | became
140 | becoming
141 9 | salvation is confirmed. God begins in this way to unveil his
142 17 | world that he gave his only begotten Son” (Jn 3:16).~Such a conversion
143 4 | to God's intervention on behalf of humanity. 3~ ~
144 16 | of Christ and mother of believers. ~In this perspective one
145 15 | to us. This faith, which believes that “nothing is impossible
146 12 | female are thus revealed as belonging ontologically to creation
147 12 | Bride and the Spirit who beseech the coming of the Bridegroom, “
148 15 | carried the small child of Bethlehem in her arms, teaches us
149 10 | jealousy for you, for I betrothed you to Christ to present
150 4 | and woman.~To understand better the basis, meaning and consequences
151 | beyond
152 5 | grass and trees, fish and birds, “each according to its
153 9 | of Jerusalem, which gives birth to a people in a single
154 10 | might be holy and without blemish' (Eph 5:25-27)”. 16 ~Reflecting
155 10 | again called “woman”, the blood/wine of the New Covenant
156 17 | the Song of Songs, where bodies and hearts celebrate the
157 6 | wonderment: “This at last is bone of my bones and flesh of
158 6 | This at last is bone of my bones and flesh of my flesh” (
159 11 | first married couple by the break with God caused by sin.
160 1 | advancement of women.~After a brief presentation and critical
161 4 | response it is helpful to turn briefly to the Sacred Scriptures,
162 15 | herself to be a community, brought into existence by Christ
163 8(10) | Ibid., 6, l. c., 1663.~
164 4(3) | opening to the mystery, which came to him [biblical man] through
165 5(4) | opificio, 16: PG 44, 180; In Canticum homilia, 2: PG 44, 805-808;
166 17 | Blessed Virgin Mary.~+ Joseph Card. Ratzinger~Prefect~+ Angelo
167 17 | granted to the undersigned Cardinal Prefect, approved the present
168 13 | devote herself to taking care of her children and educating
169 13 | human relationships and caring for others. Here what John
170 15 | intimacy of Christ. Mary, who carried the small child of Bethlehem
171 6(5) | can render to another. It carries no implication of inferiority
172 5 | born out of differences, carrying with them also the promise
173 13 | different from those in the case of men. The harmonization
174 17 | femininity bears. In both cases, it is a question of humanity'
175 1(1) | AAS 87 (1995), 803-812; Catechesi sull'amore umano (1979-1984):
176 7 | establishes a relationship of cause and effect between the two
177 11 | couple by the break with God caused by sin. For Christian spouses,
178 5(4) | Enarratio in Psalmum, 4, 8: CCL 38, 17.~
179 17 | Letter of John (1 Jn 2:16) ceases to have the upper hand.
180 15 | sign” is more than ever central and fruitful, following
181 15 | faithfulness, with the sole certainty of trust in the Word of
182 13 | women within the family is a challenge. The question is not only
183 7 | 7. Original sin changes the way in which the man
184 5 | distinctions in the original chaos. Light and darkness appear,
185 8 | is provided in the third chapter of Genesis by God's promise
186 5 | examine are the first three chapters of Genesis. Here we “enter
187 8 | disclosed in the spousal character of the body, in which the
188 16 | While these traits should be characteristic of every baptized person,
189 8 | unity of soul and body, is characterized therefore, from the very
190 10 | Christ to present you as a chaste virgin to her one husband” (
191 15 | Mary, who carried the small child of Bethlehem in her arms,
192 13 | herself to taking care of her children and educating them in accordance
193 9 | it is above all in God's choice of Abraham and his descendants (
194 13 | work-schedule, and not have to choose between relinquishing their
195 15 | Church.~From the beginning of Christianity, the Church has understood
196 16 | examples and witnesses for all Christians of how the Bride is to respond
197 14 | access to services and civic participation – must combat
198 1 | in the different areas of civil society and the Church.
199 6 | from the same “flesh” and cloaked in the same mystery, can
200 17 | which humanity would be closed in self-sufficiency, dreams
201 14 | civic participation – must combat all unjust sexual discrimination,
202 7 | God gives them a positive command (cf. Gn 2:16), followed
203 6 | existence”. 7 Continuing his commentary on these verses of Genesis,
204 1 | the truth and in a common commitment to the development of ever
205 8 | being, of manifestation, of communicating with others, of feeling,
206 15 | understood herself to be a community, brought into existence
207 6 | is a matter of a life's companion with whom, as a wife, the
208 13 | without penalizing her as compared with other women – to devote
209 8 | psychological and ontological complementarity, giving rise to a harmonious
210 12 | reminder and prophecy of the completion which their own relationship
211 3(2) | On the complex question of gender, see
212 8 | rather “is a fundamental component of personality, one of its
213 7 | face of God risks being compromised in turn. ~God's decisive
214 1 | evaluation of some current conceptions of human nature, this document
215 5 | In it the revealed truth concerning the human person as ‘the
216 1 | perennial interest in whatever concerns men and women. In recent
217 [Title]| CONCLUSION~
218 16 | femininity. Nor does it condemn the Church to a dangerous
219 16 | based on an historically conditioned model of femininity, the
220 17 | heart. Gazing at Jesus and confessing him as Lord means recognizing
221 9 | the hope of salvation is confirmed. God begins in this way
222 6 | creation account (Gn 2:4-25) confirms in a definitive way the
223 14 | which presents itself as a conflict between the sexes is only
224 8 | culture render potentially conflictual. The biblical vision of
225 2 | other, leading to harmful confusion regarding the human person,
226 9 | Christ in this audacious conjunction of language about what is
227 7 | deny this difference. As a consequence, the way in which they live
228 13 | mean that women should be considered from the sole perspective
229 8 | the ways of this healing? Considering and analyzing the problems
230 7 | differences: when humanity considers God its enemy, the relationship
231 3 | persons can and ought to constitute themselves as they like,
232 3 | linked to their essential constitution. ~This perspective has many
233 15 | manifested in Jesus Christ, to contemplate and to celebrate it. In
234 13 | dimension: it is in not being content only to give physical life
235 13 | family life or enduring continual stress, with negative consequences
236 11 | wounded human heart has continued to long, is revealed with
237 6 | being and his existence”. 7 Continuing his commentary on these
238 7 | the story of humanity is continuously marked by this situation,
239 13 | actions which elicit life, and contribute to the growth and protection
240 1 | society and the Church. Having contributed to a deeper understanding
241 16 | to all the baptized and contributing in a unique way to showing
242 10 | writes to the Church in Corinth, which he had founded: “
243 8 | This alteration does not correspond to the initial plan of God
244 | could
245 16 | vulnerability in a world where what count above all are domination
246 9 | in this way to unveil his countenance so that, through the chosen
247 17 | the goodness of married couples. But through her faith in
248 15 | of darkness, perseveres courageously in faithfulness, with the
249 9 | to be mistaken. ~In the course of the Old Testament, a
250 5 | Gn 1:1-2:4) describes the creative power of the Word of God,
251 8 | theological dimension. The human creature, in its unity of soul and
252 13 | it will redound to the credit of society to make it possible
253 1 | a brief presentation and critical evaluation of some current
254 3 | liberation of women entails criticism of Sacred Scripture, which
255 9 | the Servant of God, before culminating at the end of the book with
256 6 | the garden which he was to cultivate, the man, who is still referred
257 12 | for collaboration, to be cultivated with mutual respect for
258 1 | critical evaluation of some current conceptions of human nature,
259 7 | When this relationship is damaged, their access to the face
260 14 | is only an illusion and a danger: it would end in segregation
261 4(3) | which until then he had not dared to hope became a possibility”.~
262 6 | will later be upset and darkened by sin, it can never be
263 10 | one hand, Mary, the chosen daughter of Zion, in her femininity,
264 9 | shall respond as in the days of her youth” (Hos 2:17)
265 7 | love will frequently be debased into pure self-seeking,
266 1(1) | Education within the Family (December 8, 1995).~
267 7 | compromised in turn. ~God's decisive words to the woman after
268 10 | must increase, but I must decrease” (Jn3:29-30). 15 ~In his
269 13 | ourselves”, women preserve the deep intuition of the goodness
270 10 | Church is taken up again and deepened in its implications. In
271 8 | difference, as a reality deeply inscribed in man and woman,
272 14 | identify the needs of all. The defence and promotion of equal dignity
273 14 | kind of mistrustful and defensive opposition. Their relationship
274 6 | Gn 2:4-25) confirms in a definitive way the importance of sexual
275 15 | receive the sense and the delight of praise for the work of
276 12 | discord to be overcome by denial or eradication, but rather
277 2 | their differences tend to be denied, viewed as mere effects
278 9 | 20:5; Nah 1:2) and Israel denounced as an “adulterous” bride
279 7 | serpent, the man and the woman deny this difference. As a consequence,
280 9 | choice of Abraham and his descendants (cf. Gn 12:1ff) that the
281 14 | the female sex. The word designates indeed the fundamental human
282 14 | society must be understood and desired as a humanization accomplished
283 17 | times almost leads one to despair of the goodness of married
284 13 | the end, who even in very desperate situations, as attested
285 13 | women in mere biological destiny. Just as virginity receives
286 2 | liberation from biological determinism, has in reality inspired
287 13 | respect for what is concrete develop in her, opposed to abstractions
288 1 | common commitment to the development of ever more authentic relationships. ~ ~
289 1 | as well as an impetus for dialogue with all men and women of
290 5 | is the humanity, sexually differentiated, which is explicitly declared “
291 2 | one are emphasized to the disadvantage of the other, leading to
292 8 | of God who is Love – is disclosed in the spousal character
293 12 | difference as a source of discord to be overcome by denial
294 12 | enmity and violence which disfigured the relationship between
295 8 | been changed however by the disharmony between God and humanity
296 13 | accompanied by dangerous disrespect for women. The existence
297 12 | creation, man and woman are distinct, and will remain so for
298 5 | Word of God, which makes distinctions in the original chaos. Light
299 7 | between man and woman becomes distorted. When this relationship
300 13 | area, there can be serious distortions, which extol biological
301 11 | with the question about divorce (cf. Mt 19:3-9), recalls
302 1 | reflections – inspired by the doctrinal elements of the biblical
303 1 | conceptions of human nature, this document will offer reflections –
304 13(18) | of the Faith, Instruction Donum vitae (February 22, 1987),
305 11 | 11. Drawn into the Paschal mystery
306 17 | closed in self-sufficiency, dreams of power and the drama of
307 5 | darkness appear, sea and dry land, day and night, grass
308 2 | obscuring of the difference or duality of the sexes has enormous
309 16(22) | the Faith, Responsum ad dubium regarding the doctrine of
310 1 | and to women's rights and duties in the different areas of
311 9 | which characterize the dynamic of salvation, are much more
312 9 | 9. An early victory over evil is seen
313 10(14) | Synagogae” and the “inchoatio Ecclesiae”.~
314 10 | bridegroom's voice and must be eclipsed by his coming: “He who has
315 13 | care of her children and educating them in accordance with
316 7 | relationship of cause and effect between the two differences:
317 13 | lives of those actions which elicit life, and contribute to
318 17 | in every man and woman, emerge according to the specific
319 2 | family.~A second tendency emerges in the wake of the first.
320 2 | A first tendency is to emphasize strongly conditions of subordination
321 5(4) | 805-808; St.Augustine, Enarratio in Psalmum, 4, 8: CCL 38,
322 13 | Virginity refutes any attempt to enclose women in mere biological
323 12 | characterize the “love that never ends” (1Cor 13:8), although the
324 13 | relinquishing their family life or enduring continual stress, with negative
325 14 | perspective which views men as enemies to be overcome. The proper
326 7 | humanity considers God its enemy, the relationship between
327 13 | while those who wish also to engage in other work may be able
328 1(1) | II (1979) – VII (1984): English translation in The Theology
329 12 | that in Christ the rivalry, enmity and violence which disfigured
330 2 | duality of the sexes has enormous consequences on a variety
331 3 | the liberation of women entails criticism of Sacred Scripture,
332 7 | implicitly expressed. Following enticement by the serpent, the man
333 16 | and recreates humanity. In entrusting his mother to the Apostle
334 8 | a person, man and woman equally so, since both were created
335 13 | consequences for one's own equilibrium and the harmony of the family.
336 2 | heterosexuality virtually equivalent, in a new model of polymorphous
337 12 | be overcome by denial or eradication, but rather as the possibility
338 12 | the plan of God, has been erased. He means rather that in
339 8 | lead to a return to the errors mentioned above. The logic
340 11 | beginning, that is, before the eruption of sin which had justified
341 3 | conception of God nourished by an essentially male-dominated culture.
342 1 | identity – on some of the essentials of a correct understanding
343 4(3) | Encyclical Letter Fides et ratio (September 14, 1998),
344 10 | toward the fullness of the eternal wedding.~
345 12 | and will remain so for all eternity. Placed within Christ's
346 1 | presentation and critical evaluation of some current conceptions
347 10 | unity from which the “New Eve” is born and by which she
348 12 | outlast the present time, evidently in a transfigured form.
349 9 | 9. An early victory over evil is seen in the story of
350 9 | Book of the prophet Isaiah evokes the feminine figure of Zion,
351 1 | starting point for further examination in the Church, as well as
352 5 | first biblical texts to examine are the first three chapters
353 16 | are called to be unique examples and witnesses for all Christians
354 | except
355 10 | cf. Gn 2:24), the Apostle exclaims: “this mystery is a profound
356 10(14) | The ancient exegetical tradition sees in Mary at
357 13(21) | Encyclical Letter Laborem exercens (September 14, 1981), 19:
358 6 | deepest and original being, exists “for the other” (cf. 1 Cor
359 9 | that relationship is more expansive than human spousal experience.
360 15 | things”, and to keep vigil in expectation of the day of the Lord. ~
361 15 | and the actions which God expects from her. ~The existence
362 6 | generic expression Adam, experienced a loneliness which the presence
363 13 | Whenever these fundamental experiences are lacking, society as
364 1 | 1. The Church, expert in humanity, has a perennial
365 5 | differentiated, which is explicitly declared “the image of God”. ~
366 6(5) | implication of inferiority or exploitation if we remember that God
367 7 | woman after the first sin express the kind of relationship
368 6 | any sense of alienation, expresses a fundamental aspect of
369 8 | its mark on each of their expressions”. 11 It cannot be reduced
370 6 | words for the first time, expressive of his wonderment: “This
371 13 | serious distortions, which extol biological fecundity in
372 13 | keep life going even in extreme situations, to hold tenaciously
373 7 | the concupiscence of the eyes and the pride of life (cf.
374 9 | prostitute” (cf. Hos 2:4-15; Ez 16:15-34), it is because
375 12 | relationship will find in the face-to-face encounter with God. ~From
376 3(2) | Family, Marriage and “De facto unions” (July 26, 2000),
377 13 | abstractions which are so often fatal for the existence of individuals
378 13 | here above all that the features of a people take shape;
379 13 | which extol biological fecundity in purely quantitative terms
380 10 | which he had founded: “I feel a divine jealousy for you,
381 8 | communicating with others, of feeling, of expressing and of living
382 6 | were both naked, yet they felt no shame” (Gn 2:25). In
383 13 | Although a certain type of feminist rhetoric makes demands “
384 10 | witness to the mystery of fidelity and unity from which the “
385 4(3) | Paul II, Encyclical Letter Fides et ratio (September 14,
386 10(14) | sees in Mary at Cana the “figura Synagogae” and the “inchoatio
387 10 | bridegroom for his bride. The figures of Jesus and Mary his mother
388 13 | tenaciously to the future, and finally to remember with tears the
389 13 | by society or penalized financially, while those who wish also
390 5 | night, grass and trees, fish and birds, “each according
391 6 | does not find ‘a helper fit for him' (Gn 2:20). Is it
392 9 | guided by God, avoids the flood with his family and the
393 17 | for their part, need to follow the path of conversion and
394 7 | positive command (cf. Gn 2:16), followed by a negative one (cf. Gn
395 15 | on his way, even to the foot of the Cross. Mary, in the
396 17 | knows even more the power of forgiveness and self-giving in spite
397 13 | this regard, it cannot be forgotten that the interrelationship
398 6 | importance of sexual difference. Formed by God and placed in the
399 13 | that motherhood can find forms of full realization also
400 8 | fundamental texts allows us to formulate some of the principal elements
401 10 | of the New Covenant pours forth from the open heart of the
402 8 | needs to be broken and a way forward needs to be found that is
403 10 | in Corinth, which he had founded: “I feel a divine jealousy
404 10(15) | Here the Fourth Gospel presents in a deeper
405 5 | Here we see a sketch of the framework in which the creation of
406 3 | they like, since they are free from every predetermination
407 13 | In this way, women who freely desire will be able to devote
408 7 | relationship in which love will frequently be debased into pure self-seeking,
409 15 | more than ever central and fruitful, following as it does from
410 10 | prefigurations find their fulfillment in the New Testament. On
411 6 | by means of this gift – fulfils the meaning of his being
412 10 | earthly pilgrimage toward the fullness of the eternal wedding.~
413 13 | virginity an insight into its fundamentally spiritual dimension: it
414 | further
415 8 | competition or retaliation.~Furthermore, the importance and the
416 12 | writes Saint Paul to the Galatians (3:27-28). The Apostle Paul
417 17 | God for that penetrating gaze which is able to recognize
418 17 | without conversion of heart. Gazing at Jesus and confessing
419 6 | still referred to with the generic expression Adam, experienced
420 13 | John Paul II has termed the genius of women becomes very clear. 19
421 5 | female he created them” (Gn1:27). From the very beginning
422 15 | impossible for God” (cf. Gn18:14; Lk 1:37), lives and
423 10 | Testament with the Old, but go beyond it, since – as Saint
424 9 | life and happiness in false gods will return, and “shall
425 13 | adversity, to keep life going even in extreme situations,
426 10(15) | found also in the Synoptic Gospels (cf. Mt 9:15 and parallel
427 13 | organization of work and laws governing work with the demands stemming
428 17 | Paul II, in the Audience granted to the undersigned Cardinal
429 5 | dry land, day and night, grass and trees, fish and birds, “
430 13 | many societies, is of the greatest importance in this regard. 17
431 10 | and hears him, rejoices greatly at the bridegroom's voice;
432 5(4) | 153, 72-81; 216-221; St. Gregory of Nyssa, De hominis opificio,
433 13 | life, and contribute to the growth and protection of the other.~
434 9 | Noah, the just man, who guided by God, avoids the flood
435 1(1) | Meaning of Human Sexuality: Guidelines for Education within the
436 16 | solely to men22 does not hamper in any way women's access
437 3 | which would be seen as handing on a patriarchal conception
438 15 | praise for the work of God's hands: “The Almighty has done
439 11 | being the imposition of a hard and inflexible order, these
440 2 | of the other, leading to harmful confusion regarding the
441 8 | complementarity, giving rise to a harmonious relationship of “uni-duality”,
442 13 | in the case of men. The harmonization of the organization of work
443 14 | personal values must be harmonized with attentive recognition
444 13 | own equilibrium and the harmony of the family. As John Paul
445 17 | and also the grace which heals it. In a particular way,
446 10 | bridegroom, who stands and hears him, rejoices greatly at
447 12 | John, speaking of “a new heaven and a new earth” (Rev 21:
448 9 | himself to his people (cf. Heb 1:1), in keeping with a
449 6(5) | The Hebrew word ezer which is translated
450 2 | emphasized to the maximum and held to be primary. The obscuring
451 4 | consequences of this response it is helpful to turn briefly to the Sacred
452 2 | and make homosexuality and heterosexuality virtually equivalent, in
453 2 | viewed as mere effects of historical and cultural conditioning.
454 16 | an identity based on an historically conditioned model of femininity,
455 13 | in extreme situations, to hold tenaciously to the future,
456 9 | likeness, that is, the way of holiness, and thus of transformation
457 5(4) | PG 44, 180; In Canticum homilia, 2: PG 44, 805-808; St.Augustine,
458 5(4) | St. Gregory of Nyssa, De hominis opificio, 16: PG 44, 180;
459 2 | mother and father, and make homosexuality and heterosexuality virtually
460 13 | time to the work of the household without being stigmatized
461 14 | understood and desired as a humanization accomplished through those
462 3 | Above all it strengthens the idea that the liberation of women
463 14 | listen to the aspirations and identify the needs of all. The defence
464 2 | has in reality inspired ideologies which, for example, call
465 7 | in a relationship which ignores and kills love and replaces
466 [Title]| III. THE IMPORTANCE OF FEMININE~
467 14 | between the sexes is only an illusion and a danger: it would end
468 16 | 16. To look at Mary and imitate her does not mean, however,
469 5 | of God constitutes the immutable basis of all Christian anthropology”. 4~
470 1 | the Church, as well as an impetus for dialogue with all men
471 6(5) | to another. It carries no implication of inferiority or exploitation
472 10 | again and deepened in its implications. In the New Covenant, the
473 7 | between God and humanity is implicitly expressed. Following enticement
474 13 | becomes very clear. 19 It implies first of all that women
475 9 | The Song of Songs is an important moment in the use of this
476 11 | Law. Far from being the imposition of a hard and inflexible
477 15 | believes that “nothing is impossible for God” (cf. Gn18:14; Lk
478 10(14) | figura Synagogae” and the “inchoatio Ecclesiae”.~
479 6 | masculinity or femininity, “includes right from the beginning
480 10 | mine is now full. He must increase, but I must decrease” (Jn3:
481 6(5) | translated as “helpmate” indicates the assistance which only
482 14 | image of God is one and indivisible. It is only because women
483 6 | here does not refer to an inferior, but to a vital helper. 5
484 6(5) | carries no implication of inferiority or exploitation if we remember
485 11 | imposition of a hard and inflexible order, these words of Jesus
486 13 | possible for a mother – without inhibiting her freedom, without psychological
487 8 | does not correspond to the initial plan of God for man and
488 11 | faithfulness over weakness, over injuries and over the couple's sins.
489 17 | self-giving in spite of any injury or injustice. The peace
490 17 | in spite of any injury or injustice. The peace and wonderment
491 13 | of nations and to promote innovative solutions to economic and
492 1(1) | amore umano (1979-1984): Insegnamenti II (1979) – VII (1984):
493 8 | dimension of sexuality is inseparable from the theological dimension.
494 8 | be reduced to a pure and insignificant biological fact, but rather “
495 13 | responsibility which allow them to inspire the policies of nations
496 | instead
497 13(18) | the Doctrine of the Faith, Instruction Donum vitae (February 22,
498 6 | accordance with God's will, the integration of what is ‘masculine' and
499 2 | theory of the human person, intended to promote prospects for
500 16 | live them with particular intensity and naturalness. In this
|