Mary
shows us God's respect for women
H.H. Pope John Paul II
General Audience
November 29, 1995
1.
The theological and spiritual aspects of the Church's teaching
on Mary, which have been amply developed in our century, have
recently acquired a new importance from the sociological and
pastoral standpoint, due also to a clearer understanding of
woman's role in the Christian community and in society, as we
see in many significant interventions of the Magisterium.
The message to
women addressed by the Fathers at the conclusion of the Second
Vatican Council on 8 December 1965 are well known: 'But the hour
is coming in fact has come, when the vocation of woman is being
achieved in its fullness, the hour in which woman acquires in
the world an influence, an effect and a power never hitherto
achieved' (Enchiridion Vat., I, 307).
I confirmed these
affirmations a few years later in the Encyclical Mulieris
dignitatem: 'The dignity and the vocation of women --a
subject of constant human and Christian reflection-- have gained
exceptional prominence in recent years' (n. 1)
The role and
dignity of woman have been particularly championed in this
century by the feminist movement which has sought to react,
sometimes in forceful ways, against everything in the past and
present that has hindered the full appreciation and development
of the feminine personality as well as her participation in the
many expressions of social and political life.
These demands
were in large part legitimate and contributed to building up a
more balanced view of the feminine question in the contemporary
world. The Church, especially in recent times, has paid special
attention to these demands, encouraged by the fact that the
figure of Mary, if seen in the light of her Gospel life, is a
valid response to woman's desire for emancipation: Mary is the
only human person who eminently fulfils God's plan of love for
humanity.
Every woman
shares in Mary's sublime dignity
2. This plan is
already manifest in the Old Testament, with the creation
narrative that introduces the first couple created in the image
of God himself: 'So God created man in his own image, in the
image of God he created him, male and female he created them' (Gn
1:27). Thus woman, no less than man, bears God's image in
herself. This means that, since her appearance on the earth is a
result of the divine action, she too is appreciated: 'God saw
everything that he had made, and behold, it was very good' (Gn
1:31). According to this view, the difference between man and
woman does not imply the inferiority of the latter nor her
inequality, but is a new element which enriches God's plan, and
is 'very good'.
However, God's
intention goes well beyond what is revealed in the Book of
Genesis. In fact, in Mary God created a feminine personality
which greatly surpasses the ordinary condition of woman as it
appears in the creation of Eve. Mary's unique excellence in the
world of grace and her perfection are fruits of the particular
divine benevolence which seeks to raise everyone, men and women,
to the moral perfection and holiness which are proper to the
adopted children of God. Mary is 'blessed among women'; however,
every woman shares in some way in her sublime dignity in the
divine plan.
3. The remarkable
gift to the Mother of the Lord not only testifies to what we
could call God's respect for woman, but also emphasizes the
profound regard in God's plans for her irreplaceable role in
human history.
Women need to
discover this divine esteem in order to be ever more aware of
their lofty dignity. The historical and social situations which
caused the reaction of feminism were marked by a lack of
appreciation of woman's worth; frequently she was relegated to a
second rate or even marginal role. This did not allow her to
express fully the wealth of intelligence and wisdom contained in
her femininity. Indeed, throughout history women have not
infrequently suffered from scant esteem for their abilities, and
sometimes even scorn and unjust prejudice. This is a state of
affairs that, despite important changes, unfortunately continues
even today in many nations and in many parts of the world.
4. The figure of
Mary shows that God has such esteem for woman that any form of
discrimination lacks a theoretical basis.
The marvellous
work which the Creator achieved in Mary gives men and women the
possibility to discover dimensions of their condition which
before were not sufficiently perceived. In beholding the Mother
of the Lord, women will be able to understand better their
dignity and the greatness of their mission. But men too in the
light of the Virgin Mother, will be able to acquire a fuller and
more balanced view of their identity, of the family and of
society.
Attentive
consideration of the figure of Mary, as she is presented to us
in Sacred Scripture as read in faith by the Church, is still
more necessary in view of the disparagement she sometimes
receives from certain feminist currents. The Virgin of Nazareth
has, in some cases been presented as the symbol of the female
personality imprisoned in a narrow, confining domesticity. Mary
on the contrary, is the model of the full development of woman's
vocation, since, despite the objective limits imposed by her
social condition, she exercised a vast influence on the destiny
of humanity and the transformation of society.
In Mary all
are called to trust the Lord
5. Moreover
Marian doctrine can shed light on the multiple ways in which the
life of grace promotes woman's spiritual beauty.
In view of the
shameful exploitation that sometimes makes woman an object
without dignity, destined for the satisfaction of base passions,
Mary reaffirms the sublime meaning of feminine beauty, a gift
and reflection of God's beauty.
It is true that
feminine perfection, as it was fully realized in Mary, can at
first sight seem to be an exceptional case and impossible to
imitate, a model too lofty for imitation. In fact, the unique
holiness of her who from the very first moment received the
privilege of the Immaculate Conception is sometimes considered
unreachably distant.
However, far from
being a restraint on the way of following the Lord, Mary's
exalted holiness is on the contrary, destined in God's plan to
encourage all Christians to open themselves to the sanctifying
power of the grace of God, for whom nothing is impossible.
Therefore in Mary all are called to put total trust in the
divine omnipotence, which transforms hearts, guiding them
towards full receptivity to his providential plan of love.
Taken from:
L'Osservatore Romano
Weekly Edition in English
6 December 1995
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