John Vianney Theological Seminary in Denver, Colorado. 1. Pope John Paul II, Mulieris Dignitatem [Apostolic Letter on the Dignity and Vocation of Women]. The Mulieris Dignitatem was written by Pope John Paul II in In it the Pope set out the current Roman Catholic attitude towards women. He considers issues . Apostolic Letter Mulieris Dignitatem of the Supreme Pontiff John Paul II (On the Dignity and Vocation of Women) [John Paul II] on *FREE* shipping .
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Perhaps the most significant example of this is the Samaritan woman at muleiris well of Sychar. Even so husbands should love their wives as their own bodies.
The biblical texts, from Genesis onwards, constantly enable us to discover the ground in which the truth about man is rooted, the solid and inviolable ground amid the many changes of human existence. Herein lies the absolute originality of the Gospel: The Covenant begins with a woman, the “woman” of the Annunciation at Nazareth. The Gospel reveals and enables us to understand precisely this mode of being of the human person. The “woman” of the Proto-evangelium fits into the perspective of the Redemption.
On the fiftieth day after Christ’s Resurrection, these words are confirmed once more in the Upper Room in Jerusalem, at the descent of the Holy Spirit, the Paraclete cf. There is an analogy in God’s salvific economy: If God’s love for the human person, for the Chosen People of Israel, is presented by the Prophets as the love of the bridegroom for the bride, such an analogy expresses the “spousal” quality and the divine and non-human character of God’s love: The biblical and evangelical message sheds light on this cause, which is the object of much attention today, by safeguarding the truth about the “unity” of the “two”, that is to say the truth about that dignity and vocation that result from the specific diversity and personal originality of man and woman.
The letter also defends the doctrine of the all-male priesthood:. In the Psalms too God is compared to a caring mother: Thus the “fullness of time” manifests the extraordinary dignity of the “woman”. Consequently each man must pau, within himself to see whether she who was entrusted to him as a sister in humanity, as a spouse, has not become in his heart an object of adultery; to see whether pauk who, in different ways, is the cosubject of his existence in the world, has not become for him an “object”: The Book of Genesis attests to the fact that sin is the evil at man’s “beginning” and that since then its consequences weigh upon the whole human race.
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Saint Paul speaks of dignittem “hard work” for Christ, and this hard work indicates the various fields of the Church’s apostolic service, beginning with the “domestic Church”. She “precedes” everyone on the path to holiness; in her person “the Church has already reached that perfection whereby she exists without spot or wrinkle cf.
Thus in the same context as the creation of man and woman, the biblical account speaks of God’s instituting marriage as an indispensable condition for the transmission of life to new generations, the transmission of life to which marriage and conjugal love are by their nature ordered: This should not surprise us, for Saint Paul, in order to express his mission in Christ and in the Church, speaks of the “little children with whom he is again in travail” cf.
Finally, the Pope referred to the Galatians 3: By the time dignltatem his death, his greatness had become universally perceived.
Finally he reveals to her that he is the Messiah promised to Israel cf. The analogy of the Bridegroom and the Bride speaks of the love with which every human being – man and woman – is loved by God in Christ. This applies to every human being, whether woman or man, who live it out in accordance with the special qualities proper to each. Jesus is calm, collected and thoughtful.
Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will be told in memory of her” Mt In this way “being the bride”, and thus the “feminine” element, becomes a symbol of all that is “human”, according to the words of Paul: The other aspect of female vocation is virginity. Christ logically appeals to man’s responsibility.
Does not Jesus bear witness to this reality when he answers the exclamation of that woman in the crowd who blessed him for Mary’s motherhood: Jesus expresses appreciation and admiration for this distinctly “feminine” response, as in the case of the Canaanite woman cf. In doing so, he exercised the same freedom with which, in all his behaviour, he emphasized the dignity and the vocation of women, without conforming to the prevailing customs and to the traditions sanctioned by the legislation of the time.
The Mulieris Dignitatem
The motherhood which is jhn in her comes exclusively from the “power of the Most High”, and is the result of the Holy Spirit’s coming down upon her cf. The sending of this Son, one in substance with the Father, as a man “born of woman”, constitutes the culminating and definitive point of God’s self-revelation to humanity.
The biblical description of original sin in the third chapter of Genesis in a certain way “distinguishes the roles” which the woman and the man had in it. Love, which is of God, communicates itself to creatures: This unity does dignitayem cancel out diversity.
Mary’s role was significant rather than incidental. God, who allows himself to be known by human beings through Christ, is the unity of the Trinity: How often, in a similar way, the woman pays for her own sin maybe it is she, in some cases, who is guilty of the “others’s sin” – the muliers of the manbut she alone pays and she pays all alone! These women, and others afterwards, played an active and important role in the life of the early Church, in building up from its foundations the first Christian community – and subsequent communities – through their own charisms and their varied service.
A woman is to be found at the pal of dignittaem salvific event. The Redemption restores, in a sense, at its very root, the good that was essentially “diminished” by sin and its heritage in human history. In Saint Paul’s text the analogy of the spousal relationship moves simultaneously in two directions which make up the whole of the “great mystery” “sacramentum magnum”.