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The Vatican text of the papal letter to women issued
in preparation for the Beijing Conference. It is dated June 29 and released
July 10 at the Vatican.
from The Tablet (1995) 15 July, pp. 917-919
Papal Letter Prepares for Beijing Conference
I greet you all most cordially, women throughout the
world!
1. I am writing this letter to each one of you as a sign of solidarity
and gratitude on the eve of the Fourth World Conference on Women, to be held in
Beijing this coming September.
Before all else, I wish to express my deep appreciation to the United
Nations for having sponsored this very significant event. The church desires
for her part to contribute to upholding the dignity, role and rights of women
not only by the specific work of the Holy See's official delegation to the
conference in Beijing, but also by speaking directly to the heart and mind of
every woman. Recently, when Mrs. Gertrude Mongella, the secretary-general of
the conference, visited me in connection with the Beijing meeting, I gave her a
written message which stated some basic points of the church's teaching with
regard to women's issues. That message, apart from the specific circumstances
of its origin, was concerned with a broader vision of the situation and
problems of women in general in an attempt to promote the cause of women in the
church and in today's world. For this reason I arranged to have it forwarded to
every conference of bishops, so that it could be circulated as widely as
possible.
Taking up the themes I addressed in that document, I would now like to
speak directly to every woman, to reflect with her on the problems and the
prospects of what it means to be a woman in our time. In particular I wish to
consider the essential issue of the dignity and rights of women as seen in the
light of the word of God.
This "dialogue" really needs to begin with a word of thanks. As I wrote
in my apostolic letter "Mulieris Dignitatem," the church "desires to give
thanks to the most holy Trinity for the ‘mystery of woman’ and for
every woman - for all that constitutes the eternal measure of her feminine
dignity, for the ‘great works of God,’ which throughout human history
have been accomplished in and through her" (No. 31).
2. This word of thanks to the Lord for his mysterious plan regarding the
vocation and mission of women in the world is at the same time a concrete and
direct word of thanks to women, to every woman, for all that they represent in
the life of humanity.
Thank you, women who are mothers! You have sheltered human beings within
yourselves in a unique experience of joy and travail. This experience makes you
become God's own smile upon the newborn child, the one who guides your child's
first steps, who helps it to grow and who is the anchor as the child makes its
way along the journey of life.
Thank you, women who are wives! You irrevocably join your future to that
of your husbands in a relationship of mutual giving at the service of love and
life.
Thank you, women who are daughters and women who are sisters! Into the
heart of the family, and then of all society, you bring the richness of your
sensitivity, your intuitiveness, your generosity and fidelity.
Thank you, women who work! You are present and active in every area of
life - social, economic, cultural, artistic and political. In this way you make
an indispensable contribution to the growth of a culture which unites reason
and feeling, to a model of life ever open to the sense of "mystery," to the
establishment of economic and political structures ever more worthy of
humanity.
Thank you, consecrated women! Following the example of the greatest of
women, the mother of Jesus Christ, the incarnate Word, you open yourselves with
obedience and fidelity to the gift of God's love. You help the church and all
mankind to experience a "spousal" relationship to God, one which magnificently
expresses the fellowship which God wishes to establish with his creatures.
Thank you, every woman, for the simple fact of being a woman! Through
the insight which is so much a part of your womanhood you enrich the world's
understanding and help to make human relations more honest and authentic.
3. I know of course that simply saying thank you is not enough.
Unfortunately, we are heirs to a history which has conditioned us to a
remarkable extent. In every time and place this conditioning has been an
obstacle to the progress of women. Women's dignity has often been
unacknowledged and their prerogatives misrepresented; they have often been
relegated to the margins of society and even reduced to servitude. This has
prevented women from truly being themselves, and it has resulted in a spiritual
impoverishment of humanity. Certainly it is no easy task to assign the blame
for this, considering the many kinds of cultural conditioning which down the
centuries have shaped ways of thinking and acting. And if objective blame,
especially in particular historical contexts, has belonged to not just a few
members of the church, for this I am truly sorry. May this regret be
transformed, on the part of the whole church, into a renewed commitment of
fidelity to the Gospel vision. When it comes to setting women free from every
kind of exploitation and domination, the Gospel contains an ever relevant
message which goes back to the attitude of Jesus Christ himself. Transcending
the established norms of his own culture, Jesus treated women with openness,
respect, acceptance and tenderness. In this way he honored the dignity which
women have always possessed according to God's plan and in his love. As we look
to Christ at the end of this second millennium, it is natural to ask ourselves
how much of his message has been heard and acted upon.
Yes, it is time to examine the past with courage, to assign
responsibility where it is due in a review of the long history of humanity.
Women have contributed to that history as much as men and, more often than not,
they did so in much more difficult conditions. I think particularly of those
women who loved culture and art, and devoted their lives to them in spite of
the fact that they were frequently at a disadvantage from the start, excluded
from equal educational opportunities, underestimated, ignored and not given
credit for their intellectual contributions. Sadly, very little of women's
achievements in history can be registered by the science of history. But even
though time may have buried the documentary evidence of those achievements,
their beneficent influence can be felt as a force which has shaped the lives of
successive generations, right up to our own. To this great, immense feminine
"tradition" humanity owes a debt which can never be repaid. Yet how many women
have been and continue to be valued more for their physical appearance than for
their skill, their professionalism, their intellectual abilities, their deep
sensitivity; in a word, the very dignity of their being!
4. And what shall we say of the obstacles which in so many parts of the
world still keep women from being fully integrated into social, political and
economic life? We need only think of how the gift of motherhood is often
penalized rather than rewarded, even though humanity owes its very survival to
this gift. Certainly, much remains to be done to prevent discrimination against
those who have chosen to be wives and mothers. As far as personal rights are
concerned, there is an urgent need to achieve real equality in every area:
equal pay for equal work, protection for working mothers, fairness in career
advancements, equality of spouses with regard to family rights and the
recognition of everything that is part of the rights and duties of citizens in
a democratic state.
This is a matter of justice but also of necessity. Women will
increasingly play a part in the solution of the serious problems of the future:
leisure time, the quality of life, migration, social services, euthanasia,
drugs, health care, the ecology, etc. In all these areas a greater presence of
women in society will prove most valuable, for it will help to manifest the
contradictions present when society is organized solely according to the
criteria of efficiency and productivity, and it will force systems to be
redesigned in a way which favors the processes of humanization which mark the
"civilization of love".
5. Then too, when we look at one of the most sensitive aspects of the
situation of women in the world, how can we not mention the long and degrading
history, albeit often an "underground" history, of violence against women in
the area of sexuality? At the threshold of the third millennium we cannot
remain indifferent and resigned before this phenomenon. The time has come to
condemn vigorously the types of sexual violence which frequently have women for
their object and to pass laws which effectively defend them from such violence.
Nor can we fail, in the name of the respect due to the human person, to condemn
the widespread hedonistic and commercial culture which encourages the
systematic exploitation of sexuality and corrupts even very young girls into
letting their bodies be used for profit.
In contrast to these sorts of perversion, what great appreciation must
be shown to those women who, with a heroic love for the child they have
conceived, proceed with a pregnancy resulting from the injustice of rape. Here
we are thinking of atrocities perpetrated not only in situations of war, still
so common in the world, but also in societies which are blessed by prosperity
and peace and yet are often corrupted by a culture of hedonistic permissiveness
which aggravates tendencies to aggressive male behavior. In these cases the
choice to have an abortion always remains a grave sin. But before being
something to blame on the woman, it is a crime for which guilt needs to be
attributed to men and to the complicity of the general social environment.
6. My word of thanks to women thus becomes a heartfelt appeal that
everyone, and in a special way states and international institutions, should
make every effort to ensure that women regain full respect for their dignity
and role. Here I cannot fail to express my admiration for those women of good
will who have devoted their lives to defending the dignity of womanhood by
fighting for their basic social, economic and political rights, demonstrating
courageous initiative at a time when this was considered extremely
inappropriate, the sign of a lack of femininity, a manifestation of
exhibitionism and even a sin!
In this year's World Day of Peace message, I noted that when one looks
at the great process of women's liberation, "the journey has been a difficult
and complicated one and, at times, not without its share of mistakes. But it
has been substantially a positive one, even if it is still unfinished, due to
the many obstacles which in various parts of the world still prevent women from
being acknowledged, respected and appreciated in their own special dignity"
(No. 4).
This journey must go on! But I am convinced that the secret of making
speedy progress in achieving full respect for women and their identity involves
more than simply the condemnation of discrimination and injustices, necessary
though this may be. Such respect must first and foremost be won through an
effective and intelligent campaign for the promotion of women, concentrating on
all areas of women's life and beginning with a universal recognition of the
dignity of women. Our ability to recognize this dignity, in spite of historical
conditioning, comes from the use of reason itself, which is able to understand
the law of God written in the heart of every human being. More than anything
else, the word of God enables us to grasp clearly the ultimate anthropological
basis of the dignity of women, making it evident as a part of God's plan for
humanity.
7. Dear sisters, together let us reflect anew on the magnificent passage
in Scripture which describes the creation of the human race and which has so
much to say about your dignity and mission in the world.
The Book of Genesis speaks of creation in summary fashion, in language
which is poetic and symbolic, yet profoundly true: "God created man in his own
image, in the image of God he created him; male and female he created them" (Gn
1:27). The creative act of God takes place according to a precise plan. First
of all, we are told that the human being is created "in the image and likeness
of God" (cf. Gn 1:26). This expression immediately makes clear what is distinct
about the human being with regard to the rest of creation.
We are then told that, from the very beginning, man has been created
"male and female" (Gn 1:27). Scripture itself provides the interpretation of
this fact: Even though man is surrounded by the innumerable creatures of the
created world, he realizes that he is alone (cf. Gn 2:20). God intervenes in
order to help him escape from this situation of solitude: "It is not good that
the man should be alone; I will make him a helper fit for him" (Gn 2:18). The
creation of woman is thus marked from the outset by the principle of help: a
help which is not one-sided but mutual. Woman complements man, just as man
complements woman: Men and women are complementary. Womanhood expresses the
"human" as much as manhood does, but in a different and complementary way.
When the Book of Genesis speaks of "help," it is not referring merely to
acting but also to being. Womanhood and manhood are complementary not only from
the physical and psychological points of view, but also from the ontological.
It is only through the duality of the "masculine" and the "feminine" that the
"human" finds full realization.
8. After creating man male and female, God says to both: "Fill the earth
and subdue it" (Gn 1:28). Not only does he give them the power to procreate as
a means of perpetuating the human species throughout time, he also gives them
the earth, charging them with the responsible use of its resources. As a
rational and free being, man is called to transform the face of the earth. In
this task, which is essentially that of culture, man and woman alike share
equal responsibility from the start. In their fruitful relationship as husband
and wife, in their common task of exercising dominion over the earth, woman and
man are marked neither by a static and undifferentiated equality nor by an
irreconcilable and inexorably conflictual difference. Their most natural
relationship, which corresponds to the plan of God, is the "unity of the two,"
a relational "uni-duality," which enables each to experience their
interpersonal and reciprocal relationship as a gift which enriches and which
confers responsibility.
To this "unity of the two" God has entrusted not only the work of
procreation and family life, but the creation of history itself. While the 1994
International Year of the Family focused attention on women as mothers, the
Beijing conference, which has as its theme "Action for Equality, Development
and Peace," provides an auspicious occasion for heightening awareness of the
many contributions made by women to the life of whole societies and nations.
This contribution is primarily spiritual and cultural in nature, but
sociopolitical and economic as well. The various sectors of society, nations
and states, and the progress of all humanity, are certainly deeply indebted to
the contribution of women!
9. Progress usually tends to be measured according to the criteria of
science and technology. Nor from this point of view has the contribution of
women been negligible. Even so, this is not the only measure of progress, nor
in fact is it the principal one. Much more important is the social and ethical
dimension, which deals with human relations and spiritual values. In this area,
which often develops in an inconspicuous way beginning with the daily
relationships between people, especially within the family, society certainly
owes much to the "genius of women."
Here I would like to express particular appreciation to those women who
are involved in the various areas of education extending well beyond the
family: nurseries, schools, universities, social service agencies, parishes,
associations and movements. Wherever the work of education is called for, we
can note that women are ever ready and willing to give themselves generously to
others, especially in serving the weakest and most defenseless. In this work
they exhibit a kind of affective, cultural and spiritual motherhood which has
inestimable value for the development of individuals and the future of society.
At this point how can I fail to mention the witness of so many Catholic women
and religious congregations of women from every continent who have made
education, particularly the education of boys and girls, their principal
apostolate? How can I not think with gratitude of all the women who have worked
and continue to work in the area of health care, not only in highly organized
institutions, but also in very precarious circumstances in the poorest
countries of the world, thus demonstrating a spirit of service which not
infrequently borders on martyrdom?
10. It is thus my hope, dear sisters, that you will reflect carefully on
what it means to speak of the "genius of women," not only in order to be able
to see in this phrase a specific part of God's plan which needs to be accepted
and appreciated, but also in order to let this genius be more fully expressed
in the life of society as a whole as well as in the life of the church. This
subject came up frequently during the Marian year, and I myself dwelt on it at
length in my apostolic letter "Mulieris Dignitatem" (1988). In addition, this
year in the letter which I customarily send to priests for Holy Thursday, I
invited them to reread "Mulieris Dignitatem" and reflect on the important roles
which women have played in their lives as mothers, sisters and co-workers in
the apostolate. This is another aspect - different from the conjugal aspect,
but also important - of that "help" which women, according to the Book of
Genesis, are called to give to men.
The church sees in Mary the highest expression of the "feminine genius,"
and she finds in her a source of constant inspiration. Mary called herself the
"handmaid of the Lord" (Lk 1:38). Through obedience to the word of God she
accepted her lofty yet not easy vocation as wife and mother in the family of
Nazareth. Putting herself at God's service, she also put herself at the service
of others: a service of love. Precisely through this service Mary was able to
experience in her life a mysterious, but authentic "reign." It is not by chance
that she is invoked as "queen of heaven and earth." The entire community of
believers thus invokes her; many nations and peoples call upon her as their
"queen." For her, "to reign" is to serve! Her service is "to reign!"
This is the way in which authority needs to be understood both in the
family and in society and the church. Each person's fundamental vocation is
revealed in this "reigning," for each person has been created in the "image" of
the one who is Lord of heaven and earth and called to be his adopted son or
daughter in Christ. Man is the only creature on earth "which God willed for its
own sake," as the Second Vatican Council teaches; it significantly adds that
man "cannot fully find himself except through a sincere gift of self" ("Gaudium
et Spes," 24).
The maternal "reign" of Mary consists in this. She who was, in all her
being, a gift for her Son has also become a gift for the sons and daughters of
the whole human race, awakening profound trust in those who seek her guidance
along the difficult paths of life on the way to their definitive and
transcendent destiny. Each one reaches this final goal by fidelity to his or
her own vocation; this goal provides meaning and direction for the earthly
labors of men and women alike.
11. In this perspective of "service" - which, when it is carried out
with freedom, reciprocity and love, expresses the truly "royal" nature of
mankind - one can also appreciate that the presence of a certain diversity of
roles is in no way prejudicial to women, provided that this diversity is not
the result of an arbitrary imposition, but is rather an expression of what is
specific to being male and female. This issue also has a particular application
within the church. If Christ - by his free and sovereign choice, clearly
attested to by the Gospel and by the church's constant tradition - entrusted
only to men the task of being an "icon" of his countenance as "shepherd" and
"bridegroom" of the church through the exercise of the ministerial priesthood,
this in no way detracts from the role of women or for that matter, from the
role of the other members of the church who are not ordained to the sacred
ministry, since all share equally in the dignity proper to the "common
priesthood" based on baptism. These role distinctions should not be viewed in
accordance with the criteria of functionality typical in human societies.
Rather they must be understood according to the particular criteria of the
sacramental economy, i.e., the economy of "signs" which God freely chooses in
order to become present in the midst of humanity.
Furthermore, precisely in line with this economy of signs, even if apart
from the sacramental sphere, there is great significance to that "womanhood"
which was lived in such a sublime way by Mary. In fact, there is present in the
"womanhood" of a woman who believes, and especially in a woman who is
"consecrated," a kind of inherent "prophecy" (cf. "Mulieris Dignitatem," 29), a
powerfully evocative symbolism, a highly significant "iconic character," which
finds its full realization in Mary and which also aptly expresses the very
essence of the church as a community consecrated with the integrity of a
"virgin" heart to become the "bride" of Christ and "mother" of believers. When
we consider the "iconic" complementarity of male and female roles, two of the
church's essential dimensions are seen in a clearer light: the "Marian"
principle and the apostolic Petrine principle (cf. ibid., 27).
On the other hand --as I wrote to priests in this year's Holy Thursday
letter --the ministerial priesthood, according to Christ's plan, "is an
expression not of domination but of service" (No. 7). The church urgently
needs, in her daily self- renewal in the light of the word of God, to emphasize
this fact ever more clearly both by developing the spirit of communion and by
carefully fostering all those means of participation which are properly hers,
and also by showing respect for and promoting the diverse personal and communal
charisms which the Spirit of God bestows for the building up of the Christian
community and the service of humanity.
In this vast domain of service, the church's 2,000-year history, for all
its historical conditioning, has truly experienced the "genius of woman"; from
the heart of the church there have emerged women of the highest caliber who
have left an impressive and beneficial mark in history. I think of the great
line of woman martyrs, saints and famous mystics. In a particular way I think
of St. Catherine of Siena and of St. Teresa of Avila, whom Pope Paul VI of
happy memory granted the title of doctors of the church. And how can we
overlook the many women, inspired by faith, who were responsible for
initiatives of extraordinary social importance, especially in serving the
poorest of the poor? The life of the church in the third millennium will
certainly not be lacking in new and surprising manifestations of "the feminine
genius."
12. You can see then, dear sisters, that the church has many reasons for
hoping that the forthcoming U.N. conference in Beijing will bring out the full
truth about women. Necessary emphasis should be placed on the "genius of
women," not only by considering great and famous women of the past or present,
but also those ordinary women who reveal the gift of their womanhood by placing
themselves at the service of others in their everyday lives. For in giving
themselves to others each day, women fulfill their deepest vocation. Perhaps
more than men, women acknowledge the person, because they see persons with
their hearts. They see them independently of various ideological or political
systems. They see others in their greatness and limitations; they try to go out
to them and help them. In this way the basic plan of the Creator takes flesh in
the history of humanity, and there is constantly revealed in the variety of
vocations that beauty - not merely physical, but above all spiritual - which
God bestowed from the very beginning on all and in a particular way on
women.
While I commend to the Lord in prayer the success of the important
meeting in Beijing, I invite ecclesial communities to make this year an
occasion of heartfelt thanksgiving to the creator and redeemer of the world for
the gift of this great treasure which is womanhood. In all its expressions,
womanhood is part of the essential heritage of mankind and of the church
herself.
May Mary, queen of love, watch over women and their mission in service
of humanity, of peace, of the spread of God's kingdom!
With my blessing.
Pope John Paul II
Read the reply: Equal is as Equal
does, by Women-Church Convergence, 1995.
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