Pope John Paul II Speaks on Women

Pope John Paul II Speaks on Women

Edited with an introduction by BROOKE WILLIAMS DEELY
Foreword by John P. Hittinger
Copyright Date: 2014
https://www.jstor.org/stable/j.ctt1287bx8
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  • Book Info
    Pope John Paul II Speaks on Women
    Book Description:

    In Pope John Paul II Speaks on Women, Brooke Williams Deely presents a comprehensive record of John Paul II's reflections. This collection brings to the forefront the full context and content of his original contributions. Since John Paul II encouraged women and men to expand what he has adumbrated, this book facilitates ongoing dialogue. The principle of the organization of the volume is chronological, compiling John Paul II's teachings on the subject of women arranged by date over the entire term of his Papacy. Since this influential Pope addressed the situation of women from the beginning of his pontificate, this overview of his writings and his spoken addresses best showcases the development and historical context of his thought.

    eISBN: 978-0-8132-2684-2
    Subjects: Religion

Table of Contents

  1. Front Matter
    (pp. i-vi)
  2. Table of Contents
    (pp. vii-x)
  3. FOREWORD
    (pp. xi-xii)
    JOHN P. HITTINGER

    The question of the status and role of women in contemporary society is a defining one for culture, politics, and religion. The complexity of the issue demands a close attention to the diverse gifts, talents, aspirations of women, the heritage of cultures, and the needs of social organization. Simplifications abound and reductionisms prevail. Authentic answers to the question have become pre-empted by ideology and obscured by intense passion. Thus, Pope John Paul II declares, “After a period marked by a certain ideological confusion and pressure, many today are asking that the relationship between women, the family, and work be dealt...

  4. ACKNOWLEDGMENTS
    (pp. xiii-xvi)
  5. GENERAL INTRODUCTION
    (pp. 1-12)
    Brooke Williams Deely

    John Paul II speaks out courageously, as do the saints in any age, on contemporary problems of his own age that need addressing from the vantage point of Gospel-inspired values. In so doing, he contributes greatly to a developing Catholic tradition, in dialogue with the world. He is the first pope extensively to address the new perspective that the coming of age of women has attained historically. In so doing, he opens a vista wherein his vision has become a beacon in the history and world of ideas aimed at shaping future culture, both within and beyond the Catholic world....

  6. NOVEMBER 1979–DECEMBER 1982
    (pp. 13-58)

    John Paul II intended, in hisTheology of the Body, to develop an “adequate anthropology” that would provide a sacramental understanding (a) of creation, (b) of complementary sexual human bodies integral to a theology of marriage, and (c) of foundational principles for sexual morality. Such an adequate anthropology requires the integration of the physical, psychological, intellectual, social, and spiritual aspects of the human person through an integral vision of the human person, an “integrum”: the Divine Call of every man and woman to eternal life with God and others.

    Recognizing that modern philosophy did not provide an adequate understanding of...

  7. MARCH 1987–MAY 1994
    (pp. 59-228)

    Twenty-first-century Catholic women, especially those who have long been embroiled in the cultural struggles that fall under the often-derided umbrella of “feminism,” have—with some justification—been known to grumble that Pope John Paul II did not grasp the particular difficulties that womenwho are not wives, not mothers, and not pledged to the religious lifeface. Whether unmarried by choice or circumstance; whether childless through lack of opportunity, physical impediment, or disinclination; and lacking a vocation for religious life, women who do not fall into the wife/mother/professed categories can reasonably ask themselves “Did John Paul not understand that we,...

  8. JANUARY 1995–JUNE 1995
    (pp. 229-272)

    1. At the beginning of 1995, with my gaze fixed on the new millennium now fast approaching, I once again address to you, men and women of goodwill, a pressing appeal for peace in the world. The violence which so many individuals and peoples continue to experience, the wars which still cause bloodshed in many areas of the world, and the injustice which burdens the life of whole continents can no longer be tolerated.

    The time has come to move from words to deeds: May individual citizens and families, believers and Churches, States, and International Organizations all recognize that they are...

  9. JULY 1995–SEPTEMBER 1995
    (pp. 273-286)

    Dear Brothers and Sisters,

    1. Tomorrow my Letter to Women will be published. In it I have wished to address all the women of the world, directly and almost confidentially, to express to them the Church’s esteem and gratitude, and at the same time to propose once again the main lines of the Gospel message concerning them. Today, continuing the topic I began a few Sundays ago, I wish particularly to reflect on the “complementarity and reciprocity” which mark the relationship between the persons of the two sexes.

    In the biblical account of creation, we read that after creating man God...

  10. NOVEMBER 1995–NOVEMBER 1999
    (pp. 287-320)

    The Church holds that a proper reading of the figure of Mary in the Gospels provides a model of authentic emancipation for women according to God’s plan: “The figure of Mary shows that God has such esteem for woman that any form of discrimination lacks a theoretical basis.” The pope’s catechesis on Mary and the value of woman at the General Audience of November 29, 1995, was the seventh in the series on the Blessed Mother.

    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...

  11. CONCLUDING SECTION
    (pp. 321-338)
    Edward J. Baenziger

    We include the October 19, 1997, proclamation of Thérèse of Lisieux to be a Doctor of the Church, because her “little way” of trust and spiritual childhood is thereby highlighted as an historically fresh set of ideas and ideals on the “science of love” that are open equally for all souls to become saints of God. Her focus is that of the micro-sign, the tiniest and seemingly unnoticed action which can lead to sanctity. Recognized for her teachings, she models contemplation both for religious and laity as the mystical union with Christ overflowing into acts of pure love, however small...

  12. APPENDIX: JOHN PAUL II: WOMEN’S CANONIZATION AND BEATIFICATION
    (pp. 339-362)
    Edward J. Baenziger
  13. NOTES
    (pp. 363-374)
  14. BIBLIOGRAPHY
    (pp. 375-378)
  15. INDEX OF NAMES
    (pp. 379-382)
  16. Back Matter
    (pp. 383-383)