Summary of Mulieris Dignitatem. This Apostolic Letter Mulieris Dignitatem (MD) was written in on the feast of the. Assumption. It is divided into 9 chapters. Article provides an overview of Mulieris Dignitatem, looking at some Pope John Paul II, Mulieris Dignitatem [Apostolic Letter on the Dignity and Vocation. The first one was the apostolic letter Mulieris Dignitatem, “On the Dignity and Vocation of Women,” issued in during the Marian Year.
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The Mulieris Dignitatem
Both the Old and New Testament will develop that “ethos”, which reaches its apex in the commandment of love. It is significant that Saint Paul does not call the Mother of Christ by her own name “Mary”, but calls her “woman”: In the Church every human being – male and female – is the “Bride”, in that he or she accepts mylieris gift of the love of Christ the Redeemer, and seeks to respond to it with the gift of his or her own person.
This image of spousal love, together with the figure of the divine Bridegroom – a very clear image in the texts of the Prophets – finds crowning confirmation in the Letter to the Ephesians 5: This is the evangelical ideal of virginity, in which both the dignity and the vocation of women are realized in a special way.
But this threat is more serious for the woman, since domination takes the place of “being a sincere gift” and therefore living “for” the other: This analogy is not without precedent; it transfers to the New Testament what was already contained in the Old Testament, especially in the prophets Hosea, Jeremiah, Ezekiel and Isaiah.
For a brief moment I forsook you, but with great compassion I will gather you. Parenthood – even though it belongs to both – is realized much more fully in the woman, especially in the prenatal period. 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”.
No programme of “equal rights” between women and men is valid unless it takes this fact fully into account. Therefore when we read in the biblical description the words addressed to the woman: 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.
By speaking and acting in this way, Jesus made it clear that “the mysteries of the Kingdom” were known to him in every detail. From a linguistic viewpoint we can say that the analogy of spousal love found in the Letter to the Ephesians links what is “masculine” to what is “feminine”, since, as members of the Church, men too are included in the concept of “Bride”. This brings about – on the woman’s part – a special “gift of self”, as an expression of that spousal love whereby the two are united to each other so closely that they become “one flesh”.
The Creator entrusts dominion over the earth to the human race, to all persons, to all men and women, who derive their dignity and vocation from the common “beginning”. They are with Christ at the Last Supper.
This relationship was disrupted by sin. This observation on the limits of the analogy – the limits of man’s likeness to God in biblical language – must also be kept in mind when, in different passages of Sacred Scripture especially in the Old Testamentwe find comparisons that attribute to God “masculine” or “feminine” qualities.
On Easter Sunday night they receive the Holy Spirit for the forgiveness of xignitatis All of God’s action in human history at all times respects the free will of the human “I”. They alone receive the sacramental charge, “Do this in remembrance of me” Lk She is assigned the first place in the Proto-evangelium as the progenitrix of him who will be the Redeemer of man. Independently of the meaning which “it is not expedient” had at that time in the mind of the disciples, Christ takes their mistaken opinion as a starting point for instructing them on the value of celibacy.
Is it only a question here of a “helper” in activity, in “subduing the earth” cf. Through the Holy Spirit’s action a woman becomes “one spirit” with Christ the Spouse cf.
At the beginning of the Bible this is not yet stated directly. Burdened by hereditary sinfulness, they bear within themselves the constant ” inclination to sin”, the tendency to go against the moral order which corresponds to the rational xignitatis and dignity of man and woman as persons.
Summary of the Mulieris Dignitatem for the OCR DCT A2 Specification
Thus every element of human generation which is proper to man, and every element which is proper dignjtatis woman, namely human ” fatherhood” and ” motherhood”, bears within itself a likeness to, or analogy with the divine “generating” and with that “fatherhood” which in God is “totally different”, that is, completely spiritual and divine in essence; whereas in the human order, generation is proper to the “unity of the two”: At the same time, if it is read together with the latter, it helps us to understand dgnitatis more profoundly the fundamental truth which it contains concerning man created as man and woman in the image and likeness of God.
Christ has entered this history and remains in it as the Bridegroom who “has given himself”. As we scan the pages of the Gospel, many women, of different ages and conditions, pass before our eyes. Even Christ’s own disciples “marvelled”.
We may recall her maternal care for her children, especially when they fall sick or fall into bad muieris the death of those most dear to her; the loneliness of mothers forgotten by their grown up children; the loneliness of widows; the sufferings of women who struggle alone to make a living; and women who have been wronged or exploited.
In this broad and diversified context, a woman represents a particular value by the fact that she is a human person, and, at the same time, this particular person, by the fact of her femininity. These words of Genesis refer directly to marriage, but indirectly they concern the different spheres of social life: It is precisely this love of God which is expressed in the Redemption; the spousal character of this love reaches completion in the history of humanity and of the world.
He distinguishes celibacy which results from natural defects – even though they dignitstis have been caused by man – from “celibacy for the sake of the Kingdom of heaven”. The mother is filled with wonder at this mystery of life, and “understands” with unique intuition what is happening inside her.
Views Read Edit View history. Cannot the ” message” of Christ, contained in the Gospel, which has as its background the whole of Scripture, both the Old and the New Testament, say much to the Church and to humanity about the dignity of women and their vocation?
If Mary is described also as the “new Eve”, what are the meanings of this analogy? 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: Dignotatis of the animals muliefis a fit companion, the only companion that can be fit for man is one made out of man himself.
These words give us a comprehensive view of the whole of Revelation, first as a preparation for the Gospel and later as the Gospel itself. Dgnitatis, in order to illustrate the Church’s fundamental mission, he finds nothing better than the reference to motherhood.