By Anna Krohn
TWENTY-five years ago, Blessed Pope John Paul II, promulgated his Apostolic Letter On the Vocation and Dignity of Women (Mulieris Dignitatem).
In this letter, he introduced a new language, interpretative frameworks and an alternative way of discussing the role of women in the Church, society and history.
Throughout his long and prolific pontificate, the Polish pope would continue to widen this window onto the reality and importance of women’s experiences – developing his “theology of woman” within his Theology of the Body audience talks and in his teachings on “the culture of life”, work and the family.
John Paul II coined a phrase – which prompted a movement.
He called for women of faith to develop and promote “a new feminism”. This was a controversial step since it acknowledged as valid some of the accusations and suspicions raised by the various factions of secular feminism. Unlike these, the pope’s notion of “new feminism” is deeply rooted in discovering the meaning for the Creator’s artwork in humanity.
Why is it, that “from the beginning” human people are not only “themselves” but also shaded in the distinctive hues of male and female – not merely culturally (as “gender studies” would have it) but also in the depths of their minds, hearts and experiences? Why is the value and aspiration for “motherhood” and “fatherhood” – not merely a biological urge but a deeply spiritual one – even for those who are unmarried or consecrated celibates?
On the other hand, and despite the “original goodness” of sexual differentiation – John Paul II also challenged cultures and “traditions” which justified the radical dualism and “domination and possession of women” as if they were simply objects, servants or children in relation to men. These injustices the pope bluntly calls “an inheritance of sin”.
The feminism John Paul II proposes is not “new” because it is “novel” like a new iPhone app – but because it literally “resurrects” the relationship of women to themselves, to men and to God through the healing encounter with Christ the Redeemer and the Holy Spirit “who makes all things new”. New Feminism, therefore not only promotes the “natural” intuition and sensitivity long associated with women (these are sometimes celebrated in “new age” and neo-pagan movements) – it transcends and transforms them with the touch of Jesus Christ.
The pope writes in his letter: “Transcending the norms of his own culture, Jesus treated women with openness, respect, acceptance and tenderness. In this way he honoured the dignity which women have always possessed according to God’s plan and in his love.”
The “genius” promoted by “new feminism” calls for a full and authentic spiritual, ethical and interpersonal response by every particular female person. Her genius lives in her like a seed. Her talents, personality, her body and soul need to be “visited” and healed by grace; respected, nourished by her relationships and world, and most importantly freely and joyfully given her “fiat”, her consent.
Then the question of leadership and participation become less about “en-powerment” in its worldly sense and more about the authority and power of holiness – which is the Christian basis of valid leadership – what Blessed John Paul II calls “messianic service”. This is a central theme vigorously and extensively explored by Pope Francis in his brand new apostolic exhortation: Evangelii Gaudium.
For more discussion about “feminine genius” see http://www.cwlvicww.org/latest-news/the-feminine-genius-of-christ.html
