We're reading the Apostolic Letter of John Paul II on the Dignity and Vocation of Women,
Mulieris Dignitatem.
If you're just joining us, here's the first week's readings, the second week's readings
and the third.
Week 4: Read MD part V (Jesus Christ) - text is below.
While you're reading, consider the following:
Reflection
Do you find yourself relating to any of the women in the Gospels? In what way?
V
and the third.
Week 4: Read MD part V (Jesus Christ) - text is below.
While you're reading, consider the following:
Reflection
Do you find yourself relating to any of the women in the Gospels? In what way?
(The Dignity and Vocation of Women : Study Guide (Together!), pg. 42)
St. Paul wrote, "for all of you one in Christ Jesus" (Gal 3:28), but John Paul cautions that "this unity does not cancel out diversity" (MD 16). How can we work to retain the essence of our differences as men and women without allowing society to victimize women? Where does woman's greatest defense lie when considering her natural vulnerability? (On the Dignity and Vocation of Women, Anniversary Edition, by Genevieve Kineke, pg. 72)
JESUS CHRIST
"They marvelled that he was talking with a woman"
12. The words of the Proto-evangelium in the Book of
Genesis enable us to move into the context of the Gospel. Man's Redemption,
foretold in Genesis, now becomes a reality in the person and mission of Jesus
Christ, in which we also recognize what the reality of the Redemption means for
the dignity and the vocation of women. This meaning becomes clearer for
us from Christ's words and from his whole attitude towards women, an attitude
which is extremely simple, and for this very reason extraordinary, if seen
against the background of his time. It is an attitude marked by great clarity
and depth. Various women appear along the path of the mission of Jesus of
Nazareth, and his meeting with each of them is a confirmation of the
evangelical "newness of life" already spoken of.
It is universally admitted - even by people with a
critical attitude towards the Christian message - that in the eyes of his
contemporaries Christ became a promotor of women's true dignity and of the vocation
corresponding to this dignity. At times this caused wonder, surprise, often
to the point of scandal: "They marvelled that he was talking with a
woman" (Jn 4:27), because this behaviour differed from that
of his contemporaries. Even Christ's own disciples "marvelled". The
Pharisee to whose house the sinful woman went to anoint Jesus' feet with
perfumed oil "said to himself, 'If this man were a prophet, he would
have known who and what sort of woman this is who is touching him, for she
is a sinner'" (Lk 7:39). Even greater dismay, or even
"holy indignation", must have filled the self-satisfied hearers of
Christ's words: "the tax collectors and the harlots go into the Kingdom of
God before you" (Mt 21:31).
By speaking and acting in this way, Jesus made it
clear that "the mysteries of the Kingdom" were known to him in every
detail. He also "knew what was in man" (Jn 2:25), in
his innermost being, in his "heart". He was a witness of God's
eternal plan for the human being, created in his own image and likeness as man
and woman. He was also perfectly aware of the consequences of sin, of that
"mystery of iniquity" working in human hearts as the bitter fruit of
the obscuring of the divine image. It is truly significant that in his
important discussion about marriage and its indissolubility, in the presence of
"the Scribes", who by profession were experts in the Law, Jesus makes
reference to the "beginning". The question asked concerns a man's
right "to divorce one's wife for any cause" (Mt 19:3) and
therefore also concerns the woman's right, her rightful position in marriage,
her dignity. The questioners think they have on their side the Mosaic
legislation then followed in Israel: "Why then did Moses command one to
give a certificate of divorce, and to put her away?" (Mt 19: 7).
Jesus answers: "For your hardness of heart Moses allowed you to divorce
your wives, but from the beginning it was not so" (Mt 19: 8). Jesus
appeals to the "beginning", to the creation of man as male and female
and their ordering by God himself, which is based upon the fact that both
were created "in his image and likeness". Therefore, when "a
man shall leave his father and mother and is joined to his wife, so that the
two become one flesh", there remains in force the law which comes from God
himself: "What therefore God has joined together, let no man put asunder"
(Mt 19: 6).
The principle of this
"ethos", which from the beginning marks the reality of creation, is
now confirmed by Christ in opposition to that tradition which discriminated
against women. In this tradition the male "dominated", without having
proper regard for woman and for her dignity, which the "ethos" of
creation made the basis of the mutual relationships of two people united in
marriage. This "ethos" is recalled and confirmed by Christ's
words; it is the "ethos" of the Gospel and of Redemption.
Women in the Gospel
13. As we scan the pages of the Gospel, many
women, of different ages and conditions, pass before our eyes. We meet
women with illnesses or physical sufferings, such as the one who had "a
spirit of infirmity for eighteen years; she was bent over and could not fully
straighten herself" (Lk 13:11); or Simon's mother-in-law, who
"lay sick with a fever" (Mk 1:30); or the woman "who had
a flow of blood" (cf. Mk 5:25-34), who could not touch anyone
because it was believed that her touch would make a person "impure".
Each of them was healed, and the last-mentioned - the one with a flow of blood,
who touched Jesus' garment "in the crowd" (Mk 5:27) - was
praised by him for her great faith: "Your faith has made you well" (Mk
5:34). Then there is the daughter of Jairus, whom Jesus brings back
to life, saying to her tenderly: "Little girl, I say to you, arise" (Mk
5:41). There also is the widow of Nain, whose only son Jesus brings
back to life, accompanying his action by an expression of affectionate mercy:
"He had compassion on her and said to her, 'Do not weep!'"(Lk 7:13).
And finally there is the Canaanite woman, whom Christ extols for her
faith, her humility and for that greatness of spirit of which only a mother's
heart is capable. "O woman, great is your faith! Be it done for you as you
desire" (Mt 15:28). The Canaanite woman was asking for the healing
of her daughter.
Sometimes the women whom
Jesus met and who received so many graces from him, also accompanied him as he
journeyed with the Apostles through the towns and villages, proclaiming the
Good News of the Kingdom of God; and they "provided for them out of their
means". The Gospel names Joanna, who was the wife of Herod's steward,
Susanna and "many others" (cf. Lk 8:1-3).
Sometimes
women appear in the parables which Jesus of Nazareth used to
illustrate for his listeners the truth about the Kingdom of God. This is the
case in the parables of the lost coin (cf. Lk 15: 8-10), the leaven (cf.
Mt 13:33), and the wise and foolish virgins (cf. Mt 25:1-13).
Particularly eloquent is the story of the widow's mite. While "the rich
were putting their gifts into the treasury... a poor widow put in two copper
coins". Then Jesus said: "This poor widow has put in more than all
of them... she out of her poverty put in all the living that she had" (Lk
21:1-4). In this way Jesus presents her as a model for everyone and defends
her, for in the socio-juridical system of the time widows were totally
defenceless people (cf. also Lk 18:1-7).
In all of Jesus'
teaching, as well as in his behaviour, one can find nothing which reflects the
discrimination against women prevalent in his day. On the contrary, his
words and works always express the respect and honour due to women. The
woman with a stoop is called a "daughter of Abraham" (Lk 13:16),
while in the whole Bible the title "son of Abraham" is used only of
men. Walking the Via Dolorosa to Golgotha, Jesus will say to the women:
"Daughters of Jerusalem, do not weep for me" (Lk 23:28). This
way of speaking to and about women, as well as his manner of treating them,
clearly constitutes an "innovation" with respect to the prevailing
custom at that time.
This
becomes even more explicit in regard to women whom popular opinion
contemptuously labelled sinners, public sinners and adulteresses. There is the
Samaritan woman, to whom Jesus himself says: "For you have had five
husbands, and he whom you now have is not your husband". And she,
realizing that he knows the secrets of her life, recognizes him as the Messiah
and runs to tell her neighbours. The conversation leading up to this
realization is one of the most beautiful in the Gospel (cf. Jn 4:7-27).
Then there is the public
sinner who, in spite of her condemnation by common opinion, enters into the
house of the Pharisee to anoint the feet of Jesus with perfumed oil. To his
host, who is scandalized by this, he will say: "Her sins, which are many,
are forgiven, for she loved much" (cf. Lk 7:37-47).
Finally,
there is a situation which is perhaps the most eloquent: a woman caught in
adulterv is brought to Jesus. To the leading question "In the law
Moses commanded us to stone such. What do you say about her?", Jesus
replies: "Let him who is without sin among you be the first to throw a
stone at her". The power of truth contained in this answer is so great
that "they went away, one by one, beginning with the eldest". Only
Jesus and the woman remain. "Woman, where are they? Has no one condemned
you?". "No one, Lord". "Neither do I condemn you; go, and
do not sin again" (cf. Jn 8:3-11).
These episodes provide a very clear picture. Christ
is the one who "knows what is in man" (cf. Jn 2:25) - in man
and woman. He knows the dignity of man, his worth in God's eyes. He
himself, the Christ, is the definitive confirmation of this worth. Everything
he says and does is definitively fulfilled in the Paschal Mystery of the
Redemption. Jesus' attitude to the women whom he meets in the course of his
Messianic service reflects the eternal plan of God, who, in creating each one
of them, chooses her and loves her in Christ (cf. Eph 1:1-5). Each woman
therefore is "the only creature on earth which God willed for its own
sake". Each of them from the "beginning" inherits as a woman
the dignity of personhood. Jesus of Nazareth confirms this dignity, recalls
it, renews it, and makes it a part of the Gospel and of the Redemption for
which he is sent into the world. Every word and gesture of Christ about women
must therefore be brought into the dimension of the Paschal Mystery. In this
way everything is completely explained.
The woman caught in adultery
14. Jesus enters into the concrete and historical
situation of women, a situation which is weighed down by the inheritance
of sin. One of the ways in which this inheritance is expressed is habitual
discrimination against women in favour of men. This inheritance is rooted
within women too. From this point of view the episode of the woman "caught
in adultery" (cf. Jn 8:3-11) is particularly eloquent. In the end
Jesus says to her: "Do not sin again", but first he evokes
an awareness of sin in the men who accuse her in order to stone her,
thereby revealing his profound capacity to see human consciences and actions in
their true light. Jesus seems to say to the accusers: Is not this woman, for
all her sin, above all a confirmation of your own transgressions, of your
"male" injustice, your misdeeds?
This truth is valid for the whole human race. The
episode recorded in the Gospel of John is repeated in countless similar
situations in every period of history. A woman is left alone, exposed to public
opinion with "her sin", while behind "her" sin there lurks
a man - a sinner, guilty "of the other's sin", indeed equally
responsible for it. And yet his sin escapes notice, it is passed over in
silence: he does not appear to be responsible for "the others's sin"!
Sometimes, forgetting his own sin, he even makes himself the accuser, as in the
case described. 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 sin of the man), but she alone pays and she pays all alone! How
often is she abandoned with her pregnancy, when the man, the child's father, is
unwilling to accept responsibility for it? And besides the many "unwed
mothers" in our society, we also must consider all those who, as a result
of various pressures, even on the part of the guilty man, very often "get
rid of" the child before it is born. "They get rid of it": but
at what price? Public opinion today tries in various ways to
"abolish" the evil of this sin. Normally a woman's conscience does
not let her forget that she has taken the life of her own child, for she
cannot destroy that readiness to accept life which marks her "ethos"
from the "beginning".
The attitude of Jesus in the episode described in
John 8:3-11 is significant. This is one of the few instances in which his power
- the power of truth - is so clearly manifested with regard to human
consciences. Jesus is calm, collected and thoughtful. As in the conversation
with the Pharisees (cf. Mt 19:3-9), is Jesus not aware of being in
contact with the mystery of the "beginning", when man was created
male and female, and the woman was entrusted to the man with her feminine
distinctiveness, and with her potential for motherhood? The man was also
entrusted by the Creator to the woman - they were entrusted to each other as
persons made in the image and likeness of God himself. This entrusting is
the test of love, spousal love. In order to become "a sincere gift"
to one another, each of them has to feel responsible for the gift. This test is
meant for both of them - man and woman - from the "beginning". After
original sin, contrary forces are at work in man and woman as a result of the
threefold concupiscence, the "stimulus of sin". They act from deep
within the human being. Thus Jesus will say in the Sermon on the Mount: "Every
one who looks at a woman lustfully has already committed adultery with her in
his heart" (Mt 5:28). These words, addressed directly to man, show the
fundamental truth of his responsibility vis-a-vis woman: her dignity, her
motherhood, her vocation. But indirectly these words concern the woman. Christ
did everything possible to ensure that - in the context of the customs and
social relationships of that time - women would find in his teaching and
actions their own subjectivity and dignity. On the basis of the eternal
"unity of the two", this dignity directly depends on woman
herself, as a subject responsible for herself, and at the same time it is
"given as a task" to man. Christ logically appeals to man's
responsibility. In the present meditation on women's dignity and vocation, it
is necessary that we refer to the context which we find in the Gospel. The
dignity and the vocation of women - as well as those of men - find their
eternal source in the heart of God. And in the temporal conditions of human
existence, they are closely connected with the "unity of the two".
Consequently each man must look 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 she who, in different ways, is the
cosubject of his existence in the world, has not become for him an
"object": an object of pleasure, of exploitation.
Guardians of the Gospel
message
15.
Christ's way of acting, the Gospel of his words and deeds, is a
consistent protest against whatever offends the dignity of women.
Consequently, the women who are close to Christ discover themselves in the
truth which he "teaches" and "does", even when this truth
concerns their "sinfulness". They feel "liberated" by
this truth, restored to themselves: they feel loved with "eternal
love", with a love which finds direct expression in Christ himself.
In Christ's sphere of action their position is
transformed. They feel that Jesus is speaking to them about matters which in
those times one did not discuss with a woman. Perhaps the most significant
example of this is the Samaritan woman at the well of Sychar. Jesus
- who knows that she is a sinner and speaks to her about this - discusses
the most profound mysteries of God with her. He speaks to her of God's
infinite gift of love, which is like a "spring of water welling up to
eternal life" (Jn 4:14). He speaks to her about God who is Spirit,
and about the true adoration which the Father has a right to receive in spirit
and truth (cf. Jn 4:24). Finally he reveals to her that he is the
Messiah promised to Israel (cf. Jn 4:26).
This is an event without precedent: that a woman,
and what is more a "sinful woman", becomes a "disciple"
of Christ. Indeed, once taught, she proclaims Christ to the inhabitants of
Samaria, so that they too receive him with faith (cf. Jn 4: 39-42). This
is an unprecedented event, if one remembers the usual way women were treated by
those who were teachers in Israel; whereas in Jesus of Nazareth's way of acting
such an event becomes normal. In this regard, the sisters of Lazarus also
deserve special mention: "Jesus loved Martha and her sister (Mary) and
Lazarus" (cf. Jn 11:5). Mary "listened to the teaching"
of Jesus: when he pays them a visit, he calls Mary's behaviour "the good
portion" in contrast to Martha's preoccupation with domestic matters (cf. Lk
10: 3842). On another occasion - after the death of Lazarus - Martha
is the one who talks to Christ, and the conversation concerns the most profound
truths of revelation and faith: "Lord, if you had been here, my brother
would not have died". "Your brother will rise again". "I
know that he will rise again in the resurrection at the last day". Jesus
said to her: "I am the resurrection and the life; he who believes in me,
though he die, yet shall he live, and whoever lives and believes in me shall
never die. Do you believe this?" "Yes, Lord; I believe that you are
the Christ, the Son of God, he who is coming into the world" (Jn 11:21-27).
After this profession of faith Jesus raises Lazarus. This conversation with
Martha is one of the most important in the Gospel.
Christ speaks to women about the things of God, and
they understand them; there is a true resonance of mind and heart, a response
of faith. Jesus expresses appreciation and admiration for this distinctly
"feminine" response, as in the case of the Canaanite woman (cf. Mt
15:28). Sometimes he presents this lively faith, filled with love, as an
example. He teaches, therefore, taking as his starting-point this
feminine response of mind and heart. This is the case with the
"sinful" woman in the Pharisee's house, whose way of acting is taken
by Jesus as the starting-point for explaining the truth about the forgiveness
of sins: "Her sins, which are many, are forgiven, for she loved much; but
he who is forgiven little, loves little" (Lk 7:47). On the occasion
of another anointing, Jesus defends the woman and her action before the
disciples, Judas in particular: "Why do you trouble this woman? For she
has done a beautiful thing to me... In pouring this ointment on my body she
has done it to prepare me for burial. 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 26: 6-13).
Indeed, the Gospels not only describe what that
woman did at Bethany in the house of Simon the Leper; they also highlight the
fact that women were in the forefront at the foot of the Cross, at the
decisive moment in Jesus of Nazareth's whole messianic mission. John was the
only Apostle who remained faithful, but there were many faithful women. Not
only the Mother of Christ and "his mother's sister, Mary the wife of
Clopas and Mary Magdalene" (Jn 19:25) were present, but "there
were also many women there, looking on from afar, who had followed Jesus from
Galilee, ministering to him" (Mt 27: 55). As we see, in this most
arduous test of faith and fidelity the women proved stronger than the Apostles.
In this moment of danger, those who love much succeed in overcoming their fear.
Before this there were the women on the Via Dolorosa, "who bewailed and
lamented him" (Lk 23:27). Earlier still, there was Pilate's wife, who
had warned her husband: "Have nothing to do with that righteous man, for I
have suffered much over him today in a dream" (Mt 27:19).
First witnesses of the Resurrection
16. From the beginning of Christ's mission, women
show to him and to his mystery a special sensitivity which is characteristic
of their femininity. It must also be said that this is especially
confirmed in the Paschal Mystery, not only at the Cross but also at the dawn of
the Resurrection. The women are the first at the tomb. They are the
first to find it empty. They are the first to hear: "He is not here. He
has risen, as he said" (Mt 28:6). They are the first to embrace
his feet (cf. Mt 28:9). They are also the first to be called to announce
this truth to the Apostles (cf. Mt 28:1-10; Lk 24:8-11). The
Gospel of John (cf. also Mk 16: 9) emphasizes the special role of
Mary Magdalene. She is the first to meet the Risen Christ. At first she
thinks he is the gardener; she recognizes him only when he calls her by name:
"Jesus said to her, 'Mary'. She turned and said to him in Hebrew,
'Rabbuni' (which means Teacher). Jesus said to her, 'Do not hold me, for I have
not yet ascended to the Father, but go to my brethren and say to them, I am
ascending to my Father and to your Father, to my God and your God'. Mary
Magdalene went and said to the disciples, 'I have seen the Lord'; and she told
them that he had said these things to her" (Jn 20:16-18).
Hence she came to be called "the apostle of the
Apostles".38 Mary Magdalene was the first eyewitness of the Risen Christ,
and for this reason she was also the first to bear witness to him before the
Apostles. This event, in a sense, crowns all that has been said previously
about Christ entrusting divine truths to women as well as men. One can say that
this fulfilled the words of the Prophet: "I will pour out my spirit on
all flesh; your sons and your daughters shall prophesy" (Jl 3:1).
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. Act 2:17).
Everything that has been said so far about Christ's
attitude to women confirms and clarifies, in the Holy Spirit, the truth about
the equality of man and woman. One must speak of an essential
"equality", since both of them - the woman as much as the man - are
created in the image and likeness of God. Both of them are equally capable of
receiving the outpouring of divine truth and love in the Holy Spirit. Both
receive his salvific and sanctifying "visits".
The fact of being a man or a woman involves no
limitation here, just as the salvific and sanctifying action of the Spirit in
man is in no way limited by the fact that one is a Jew or a Greek, slave or
free, according to the well-known words of Saint Paul: "For you are all
one in Christ Jesus" (Gal 3:28). This unity does not cancel out
diversity. The Holy Spirit, who brings about this unity in the supernatural
order of sanctifying grace, contributes in equal measure to the fact that
"your sons will prophesy" and that "your daughters will
prophesy". "To prophesy" means to express by one's words and
one's life "the mighty works of God" (Acts 2: 11), preserving
the truth and originality of each person, whether woman or man. Gospel
"equality", the "equality" of women and men in regard to
the "mighty works of God" - manifested so clearly in the words and
deeds of Jesus of Nazareth - constitutes the most obvious basis for the dignity
and vocation of women in the Church and in the world. Every vocation has a
profoundly personal and prophetic meaning. In "vocation"
understood in this way, what is personally feminine reaches a new dimension:
the dimension of the "mighty works of God", of which the woman
becomes the living subject and an irreplaceable witness.
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