Кіріспе
Феминизмнің түрі
Form of feminism
Жаңа феминизм – әйелдер мен ерлердің бірін-бірі толықтырып, өзара байланыста болуын баса назар аударатын, ерлердің әйелдерден жоғары тұруын немесе әйелдердің ерлерден жоғары тұруын мойындамайтын, сондай-ақ адамды тұжырымдалудан бастап табиғи өлімге дейін құрметтеуді жақтаушы феминизмнің бір түрі. Жаңа феминизм, айырмашылық феминизмінің бір түрі ретінде, ерлер мен әйелдердің әртүрлі күш-қуаттары, көзқарастары және рөлдері бар екенін қолдайды, сонымен қатар екі жыныстың да тең құндылығы мен қадір-қасиетін жақтайды. Оның негізгі ұстанымдарының бірі – биологиялық айырмашылықтар маңызды және жыныстық теңдікке кедері келтірмейді. Жаңа феминизм әйелдерді бала туғызушы ретінде бағалау қажет деп санайды, әйелдер ерлермен бірдей құнды тұлғалар болып табылады; және жыныстар арасындағы айырмашылықтарды қабылдағанда, олар әлеуметтік, экономикалық және құқықтық жағынан тең болуы керек.
New feminism is a form of feminism that emphasizes the integral complementarity of women and men, rather than the superiority of men over women or women over men, and advocates for respecting persons from conception to natural death. New feminism, as a form of difference feminism, supports the idea that men and women have different strengths, perspectives, and roles, while advocating for the equal worth and dignity of both sexes. Among its basic concepts are that biological differences are significant and do not compromise sexual equality. New feminism holds that women should be valued in their role as child bearers, that women are individuals with equal worth as men; and that in social, economic and legal senses they should be equal, while accepting the differences between the sexes.
Тарих
Бұл термин алғаш рет 1920 жылдары Ұлыбританияда жаңа феминисттерді дәстүрлі суфражистік феминизмнен ажырату үшін қолданылған. Бұл әйелдер, сондай-ақ, әл-ауқат феминисттері деп те аталады, аналыққа ерекше мән берді, сол кездегі Германиядағы Хелен Штоккер және оның Bund für Mutterschutz ұйымы сияқты, олар да осы мәселеге баса назар аударды. Жаңа феминисттер аналарға тікелей төленетін отбасылық жәрдемақы сияқты шараларды ынтамен қолдады. Олар сонымен қатар өнеркәсіптегі қорғаушы заңнаманы да қолдады. Бұның негізгі жақтаушысы – суфражистердің мұрагері, Тең Азаматтық Қоғамдарының Ұлттық Одағының мүшесі Элеонора Ратбоун болды. Жаңа феминисттерге көбінесе жас әйелдер қарсы болды, әсіресе Алты Нүктелі Топтағы Винфред Холтби, Вера Бриттен және Дороти Эванс сияқтылар, олар мұны 19 ғасырдағы жеке сфералар идеологиясына қайта оралу деп қарады. Олар ерекше түрде қорғаушы заңнамаға қарсы болды, оны іс жүзінде шектеуші заң ретінде қарастырды, ол денсаулық пен әл-ауқатты желеу етіп, әйелдерді жақсы жалақы төленетін жұмыстардан шеттетуге себеп болар деп ойлады.
The term was originally used in Britain in the 1920s to distinguish new feminists from traditional mainstream suffragist feminism. These women, also referred to as welfare feminists, were particularly concerned with motherhood, like their opposite numbers in Germany at the time, Helene Stöcker and her Bund für Mutterschutz. New feminists campaigned strongly in favour of such measures as family allowances paid directly to mothers. They were also largely supportive of protective legislation in industry. A major proponent of this was Eleanor Rathbone of the suffragist successor society, the National Union of Societies for Equal Citizenship. New feminists were opposed mainly by young women, especially those in the Six Point Group, particularly Winifred Holtby, Vera Brittain, and Dorothy Evans, who saw this as a retrograde step towards the separate spheres ideology of the 19th century. They were particularly opposed to protective legislation, which they saw as being in practice restrictive legislation, which kept women out of better paid jobs on the pretext of health and welfare considerations.
Соңғы кезде қолданылуы
Соңғы жылдары бұл терминді феминисттер қайта жаңғыртты, Рим Папасы Иоанн Павел II-нің «'жаңа феминизм' қажеттігі» туралы үндеуіне жауап ретінде. Бұл феминизм «ерлер үстемдігінің» үлгілерін еліктеуге құмарлық танытпай, әйелдердің әлеуметтік өмірдің барлық саласындағы шынайы дарынын мойындап, бекітіп, барлық кемсітушілік, зорлық-зомбылық және қанаушылықты жеңуге бағытталған. Иоанн Павел II «Адамдарды өмірмен татуластыру» қағидасын ұсынады. Иоанн Павел II 1988 жылғы Mulieris Dignitatem («Әйелдердің қадір-қасиеті мен шақыруы») атты апостолдық хатында анықталған әйелдік дарынмен өмірді қорғау және жеке тұлғаны қолдауға бағытталған жаңа феминизмді байланыстырады. Осы хаттың 30-шы бөлімінде Иоанн Павел II әйелдердің оларға «тиек болған дарыны» бар екенін айтты және оларды оны «барлық жағдайда адамдарға деген сезімталдық» қалпына келтіру үшін пайдалануға шақырды. Әйелдер аналар және күтушілер, сонымен қатар адамзаттың барлық саласына қатысушылар. Ол «әйелдік дарынын» эмпатия, жеке қарым-қатынастар, эмоционалдық қабілет, субъективтілік, коммуникация, интуиция және жекелендіру сияқты қасиеттермен сипаттайды. Осы хаттың 24-ші бөлімінде Иоанн Павел II әйелдердің теңдігін қорғайды және күйеу мен әйел бір-біріне өзара мойынсұнуға тиіс екенін дәлелдейді. Иоанн Павел II 1979 мен 1984 жылдар арасындағы сәрсенбілік аудиенцияларында, қазір «Дене теологиясы» деп жинақталған еңбегінде гендерлік толықтығын теологиялық тұрғыдан бекітуді бастады. Осы еңбегінде ол ерлер мен әйелдер сүйіп, сүйілу үшін бір-бірін толықтыратын адамдар ретінде қалыптасқанына сенетінін сипаттайды. Иоанн Павел II 1995 жылғы Пекин әйелдер конференциясына дейін әйелдерге арналған апостолдық хатында әйелдерді адамзаттың жақтаушылары болуға шақыруын жалғастырды. Содан бері әйелдер, өздерінің еркек әріптестерімен бірге жеке тұлғаны қолдауға қызығушылық танытып, персоналистік феминизмді дамытуда. «Персоналистік феминизм» терминін алғаш рет Пруденс Аллен Иоанн Павел II шақырған феминизмді сипаттау үшін қолданды. Әйелдер сонымен қатар жаңа феминизмді жыныстық толықтығы туралы философиялық теория ретінде дамытып келеді. Олар кәсіби және әлеуметтік жағынан еркектерге тең болу, әйелдердің физикалық ерекшеліктерін немесе ана болудың физикалық немесе рухани маңыздылығын жоққа шығаруды талап етпейді.
In recent years, the term has been revived by feminists responding to Pope John Paul II's call for a "'new feminism' which rejects the temptation of imitating models of 'male domination' in order to acknowledge and affirm the true genius of women in every aspect of the life of society and overcome all discrimination, violence and exploitation . 'Reconcile people with life'". John Paul II links the new feminism of pro life, pro person advocacy to the feminine genius identified in his 1988 apostolic letter Mulieris Dignitatem, or, On the Dignity and Vocation of Women. In section 30 of this letter, John Paul II identified women as having a "genius that belongs" to them and called on them to use it to restore "sensitivity for human beings in every circumstance. Women are mothers and caregivers as well as participants in every realm of human endeavor. He describes the 'feminine genius' as including empathy, interpersonal relations, emotive capacity, subjectivity, communication, intuition and personalization. In the controversial section 24 of this letter, John Paul II defends the equality of women and argues that husbands and wives are to be mutually submissive to each other. John Paul II had begun his theologically based affirmation of integral gender complementarity in his Wednesday audiences between 1979 and 1984, in what is now compiled as the Theology of the Body. In this work, he describes his belief that men and women are formed as complementary human beings for the sake of loving and being loved. John Paul II continued his call for women to become advocates of humanity in his Apostolic Letter to Women prior to the 1995 Beijing Women's conference. Since then, women interested in advocating for the person along with their male collaborators have been developing personalist feminism. "Personalist feminism" was a term first coined by Prudence Allen to describe the feminism called for by John Paul II. Women have also been developing new feminism as a philosophical theory about sexual complementarity. They agree that being the equal to men in their professional and social capacities does not require denying their physical differences as women nor the importance of being a mother whether physically or spiritually.
Жыныстық толықтай өзара толықтыру
Гректер жыныстық өзара толықтық мүмкіндігін мойындағанмен, адамның осы философиясының жүйелі дамуы христианның қайта тірілу ілімінің маңыздылығын түсінген Августинге дейін басталған жоқ. Жыныстық толықтықтың толыққанды теориясын тұжырымдаған алғашқы батыс философы – 12-ғасырғы бенедиктин монахы Хилдегард Бингендік болды. Оның жетістіктері көп ұзамай 13-ғасырғы Аристотель революциясымен және одан кейінгі ғасырларда әйелдерге жоғары білім беру мүмкіндігінің болмауымен ұмытылды. Интегралды гендерлік толықтық тұжырымдамасының философиялық дамуы 20-ғасырдың басында Эдмунд Гуссерлдің екі шәкірті – Дитрих фон Хилдебранд және Эдит Штайн арқылы кеңінен танылды. Фон Хилдебранд өз заманының "қауіпті жеке тұлғаны жоққа шығарушылығына" қарсы шығып, "екі жаратылыстың арасындағы жалпы айырмашылық ғана шынайы толықтыратын қарым-қатынасқа мүмкіндік береді" деді. Штайн Тома Аквиннің метафизикасын жаңартып, денедегі айырмашылықтың рухтағы айырмашылықты құрайтынын, жанның бір жынысқа ғана тән емес екенін дәлелдеді. Штайннің аргументі Аквиннің пікірінше, адам жанының материалдық емес екендігі дене шектеулерінен асып түсетінін түсінбегендігі үшін сынға ұшырады. 20-ғасырдың басындағы Персонализм және Феноменология қозғалыстары жаңа феминистік теорияларға да әсер етті. Интегралды толықтық бөлшек толықтықтан мүлдем өзгеше, себебі ол ерлер мен әйелдердің әрқайсысы өздігінен толыққанды тұлға екенін, ал бірге олар өздерінің бөліктерінің қосындысынан да артық екенін көрсетеді. Бөлшек толықтық тұжырымдамасы еркек пен әйелдің әрқайсысы адамның бір бөлігін құрайды дейді. Осы теория бойынша, олар біріксе, біртұтас жаратылысқа айналады.
While the Greeks acknowledged the possibility of sex complementarity, systematic developments into this philosophy of the person did not begin until Augustine of Hippo, who recognized the implications of the Christian doctrine of the resurrection. The first western philosopher to articulate a complete theory of sex complementarity was Hildegard of Bingen, a 12th century Benedictine nun. Her advances were soon buried by the 13th century Aristotelian Revolution, and the lack of higher education for women in the following centuries. Philosophical developments in the concept of integral gender complementarity were popularized in the early 20th century by two students of Edmund Husserl: Dietrich von Hildebrand and Edith Stein. Von Hildebrand argued against the "terrible anti personalism" of his age, stating that it is the "general dissimilarity in the nature of both which enables a real complementary relationship". Stein revived the metaphysics of Thomas Aquinas to argue that a difference in bodies constitutes a difference in spirit, that the soul is not unisex. Stein's argument has been criticized for not realizing that the immateriality of the human soul transcends the limitations of the body as Aquinas argues. New feminist theories were also influenced by the Personalist and Phenomenology movements of the early 20th century. Integral complementarity differs from fractional complementarity, in that it argues that men and women are each whole persons in and of themselves, and, together, equal more than the sum of their parts. The concept of fractional complementarity argues that a man and woman each make up a part of a person. By this theory, when they are joined together, they then comprise one, composite being.
Әйелдік гений
"Әйелдік гений" деген сөз тіркесі Иоанн Павел II әйелдерге тән деп атаған генийді сипаттау үшін қолданылады, ол "барлық жағдайда адамдарға сезімталдық танытуға мүмкіндік береді". Осы байланыстың мәнін ашуға арналған зерттеулерді әртүрлі антологияларда кездестіруге болады, мысалы, "Мәсіхтегі әйелдер: Жаңа феминизмге қарай" (2004) және "Үйдегі және әлемдегі әйел – пайғамбар" (2016). Бұл әйелдік генийге тән аналық байланыстың ерекшеліктері көптеген сұрақтар тудырады. Мысалы:
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Адамды бағалауға баса назар аудару. Өйткені әйелдер өз ана құрсақтарында өмірді қабылдап, дамыта алады, сондықтан олар жаңа өмірге – баласына ерекше ашық бола алады. Бұл бүкіл адамзатты біріктіру қабілетін қамтиды, себебі барлық адамдар бір кезде аналарының құрсағында біріккен. Мұндағы ашық сұрақтарға әрбір адамды біреудің баласы ретінде қарастыру үшін қандай шешім қабылдау керектігі және мұндай шешімнің әлеуметтік саясатқа, өнерге және адам мәдениетіне қандай әсер ететіні жатады.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Ынталылық. Балаларын ана құрсағында және нәресте кезінде күту қажеттілігінен туындайтын қамқорлықты аналар көбінесе ынталырақ болады. Бұл сипаттамаға қатысты ашық сұрақтарға ынталылықтың дамуы физиологиялық процеске байланысты ма, әлде қамқорлық таңдауының нәтижесі ме деген сұрақтар жатады. Сонымен қатар, Эдит Стайнның әйелдердің "өмірлерін басқалармен бөлісуге мұқтаж екендігі, сондықтан олар өзіне деген сүйіспеншілікке, берілуге қабілетті" деген пікірін де қарастыру қажет.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Қабылдауға дайындық. Жаңа өмірді қабылдауға және дамытуға қабілетті физикалық бос кеңістік тек әйелдерде ғана бар. Жүктілік кезінде әйелдер өз денелерін – сыйлық ретінде, балаларына өмір сыйлау үшін ұсынады. Мұндағы ашық сұрақтарға жыныстық қабылдауға дайындық пен басқа да қабылдау түрлері арасындағы байланыс жатады, мысалы, эмоционалдық, психологиялық, рухани, интеллектуалды және т.б.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Өмірді қорғау. Ана құрсағындағы жаңа өмірдің болуынан әйелдердің өз балаларына қамқорлық жасауға ерекше міндеті бар және олар өздерін қамқорлай алмайтындардың – әлсіздердің, кедейлердің, шеттетілгендердің, өмірін бағалай алмайтындардың қажеттіліктеріне ерекше сезімталдық танытады. Жаңа феминисттер әйелдер абортты, нәресте өлтіруді, эмбрионалды түбірлі жасушаларды зерттеуді немесе экстракорпоралды ұрықтандыруды қолдаса, бұл ерекше әділетсіздік деп санайды. Мұндағы ашық сұрақтар әйелдердің қажеттіліктерін қанағаттандырудың ең жақсы тәсілдеріне және осы әділетсіздіктерді жою және гуманистік қоғам құру үшін қажетті қолдауды ұсынуға қатысты.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Персоналистік феминисттер ерлердің ынтымақтастығы осы міндеттер үшін өте қажет деп санайды, сондықтан олар да феминист болу керек.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Қасиеттілік және кішіпейілділік. Әйелдер осы қасиетті құпияны пайдаланудан немесе объективтендіруден сақтану үшін кішіпейілділік сезімін сақтайды. Тек толық сүйіспеншілік – некеде бір-біріне деген берік, қалтқысыз берілу және жанқиярлық қана "адам табиғатының ұяттарын жаба алады". Бұл сезімнің кілті – жыныстық қатынасты өте сүйікті адамның тұлғасы ретінде бағалау. Жаңа феминисттер әдетте Рассел Д. Мурдың "Конкубиндік мәдениет" деп атаған, яғни ерлі-зайыптылар бірге тұрып, некеден тыс жыныстық қатынасқа түсетін нәрсеге қарсы.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Ерлерді қолдау. Әйелдер еркектерге әке болу мүмкіндігі беріп, оларға үлкен сыйлық сыйлайды. Ата-ана болуда еркек әрқашан жүктілік пен бала туу процесінен тыс қалады. Әйелдер еркектерге әке болу мен бала тәрбиесін оңайлатуға көмектеседі. Жаңа феминисттер үшін ерлік дегеніміз – әке болу, физикалық немесе рухани. Адам әке болу үшін өзінің тұқымдарын беруі керек, жаңа өмірді құру үшін.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Барлық рухани әкелер, Жаңа феминисттердің пікірінше, еркек пен әйелдің өзара өзін-өзі беруін қорғауға жауапкершілігі бар. Бұл әйелдер мен отбасыларды қорғау сезімі ерлердің физикалық қабілеттеріне, жалпы алғанда, ерлердің физикалық күш-қуатына, сондай-ақ олардың өзін қабілетті және қабілетті сезінуіне психологиялық қажеттілігіне негізделген.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Мұнда көптеген шешілмеген сұрақтар бар, соның ішінде әйелдердің әке болуына көмектесетін жолдары, әке болу еркектің жетілуінің кілті деген пікірді растау және әке болудың Үштік пен Мәсіхке бейнеленген жолдары.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Жаңа феминисттердің барлығы Иоанн Павел II-нің "Mulieris Dignitatem" еңбегінің 23-24 бөлімдеріндегі Жаратылыс 1:27 және Ефестіктерге 5:21 бойынша ерлі-зайыптылар бір-біріне бағынуға тиіс деген аргументін қабылдамайтынына байланысты дау бар. Мысалы, Шығыс православиеде рухани әкелік дегеніміз рухани діни қызметкерлік, яғни адамның денесі мен қанын әлемді құтқаруға ұсыну. Иса өз денесі мен қанын екі рет сыйлады – Шіркеуі үшін құрбандық ретінде және Эвхаристия түрінде Шіркеуге сыйлық ретінде, осы арқылы жаңа рухани өмір туды. "Ер әйелінің басы емес, оның эгосын мақтан ету үшін емес, оған өзінің денесін беру үшін" және осылайша жаңа өмірді құру үшін. Эвхаристияны сақтаушы ретінде еркектер Мәсіхтің денесі мен қанына сенім тапсырылған. Барлық еркектер, үйленген немесе жалғыз, әйелге – Шіркеудің денесіне сенім тапсырылған. "Ол – олардың Эвхаристиясы".
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Жаңа феминисттер еркектер мен әйелдердің әртүрлі екенін және бұл айырмашылық олардың өмір салтына, қызығушылықтарына, күшті және әлсіз жақтарына әсер ететінін айтады. Әйелдер өздерінің шақыруын орындау үшін кез келген қызметте рухани аналар ретінде әрекет ете алады: әйел, ана, қасиетті әйел, жұмыс істейтін маман немесе жалғыз әйел ретінде. Екі жыныс арасындағы айырмашылықтар ешқашан бір жақты дискриминацияға қолданылмауы керек, егер міндетті орындау үшін белгілі бір жынысқа жататын адам қажет болмаса, мысалы, әйелдер босандырады және тек еркектер ғана католик және шығыс православие шіркеулерінде діни қызметкерлер бола алады.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Неке – қарым-қатынас. Жаңа феминисттер некені еркіндікпен, толықтықпен, адалдықпен және жемістілікпен байланысты адамдардың өзара сыйлық беруі деп қарастырады. Бұл неке тек "серіктестік" емес, адамдардың қарым-қатынасы.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Отбасы мен үйді бағалау. Жаңа феминисттер нағыз феминизм тек әйелдер туралы емес, ол Отбасы туралы екенін – жеке және ұжымдық түрде Шіркеу мен Адамзат үшін айтады. Отбасы – қоғамның негізгі бірлігі, бірақ көптеген әйелдер әлеуметтік, экономикалық немесе саяси қысымға байланысты балаларымен үйде қалу мүмкіндігіне ие емес. Аналардың еңбегі мен үйдегі еңбегі өзінің жақсылығы үшін бағалануы керек.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Сүйіспеншілік және қызмет, билік, үстемдік немесе ашу. Көптеген феминисттердің ерлерге немесе басқа әйелдерге қазіргі немесе өткен әділетсіздіктер үшін ашу, жек көру немесе кек қайтаруын көріп, жаңа феминисттер еркектер мен әйелдердің жеке қарым-қатынаста ынтымақтастықпен әрекет етуі керек екенін айтады. Бұл бір-біріне қызмет ету және сүйіспеншілікпен сыйлық беруді білдіреді.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Нағыз бостандық мақсатты еске алады, соның ішінде құқықтармен қатар міндеттер де бар. Ерлер мен әйелдердің нағыз бостандыққа ие болуы үшін, жаңа феминисттер олардың Жаратушыны құрметтеуі және сәйкес сүйіспеншілікпен жарасуы керек екенін мәлімдейді. Сондықтан философия мен дін "жоғары шындық немесе жақсылық" үшін әрекет етудің қалай болу керектігін анықтау үшін маңызды компоненттер болып табылады, тек қалай қалайды немесе қабілетті. Жаңа феминисттер адамдардың Құдай оларды сүйетінін, жаратылыс арқылы көрсетілгенін ұмытпауы керек екенін айтады, олар өмірдің бір жолмен сыйлық екенін, адамның жеке меншігі емес екенін мойындауы керек.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Жемістілік, өнімділік емес. Жемістілік – басқаларды сүйіп, сүйілуге мүмкіндік беру. Өнімділік құнды, көмекші және қажетті болғамен, ол адамды құрметтеуге және сүйіспеншілікке бағытталған болуы керек – тіпті бұл ұзаққа соқса, шыдамдылықты және басқалардың ынтымақтастығын қажет етсе және бағаланса, өлшенбесе. Кез келген қызмет адамның құндылығына куәлік етеді және осылайша бүкіл адамзаттың прогресін ілгерілетеді.
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Шөбінсіздік емес, құнарлылық. Көптеген жаңа феминисттер құнарлылықтың табиғи, салауатты биологиялық процесс екенін, әйелдерді емдеуге қажетті ауру емес екенін айтады. Әйелдер осы...
The phrase "the feminine genius" is used to describe the genius that John Paul II identified as belonging to women, “which can ensure sensitivity for human beings in every circumstance.” Work on unpacking the nature of this link can be found in various anthologies, such as Women in Christ: Toward a New Feminism (2004) and Woman as Prophet in the Home and the World (2016). The characteristics of these feminine genius maternity links raise many open questions. For example:
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Emphasis on the person Because they can receive and develop life within their wombs, women can have a special openness to the new person their child. This includes the capacity to unify all of humankind because people were all once united with their mothers in their wombs. The open questions here include the degree to which it takes a decision to consider every human person as some one's child and the ways in which such a decision has implications for social policy, the arts, and human culture. Empathy Because of the need to care for their developing children, within their wombs and as infants, caring mothers tend to become more empathetic. The open questions on this characteristic include whether the development of empathy is physiological or the result of the choice to be caring. They also include evaluating Edith Stein's argument that women have "a profound need to share [their lives] with another and, consequently, a capacity for unselfish love, for commitment, a capacity to transcend the self ". Receptivity Only women are created with a physical empty space inside of themselves capable of receiving another person and conceiving new life. Through pregnancy, women give a gift of self their own bodies so that others, their children, can receive the gift of life. The open questions here include the correlation between sexual receptivity and other kinds of receptivity, e. g. emotional, psychological, spiritual, intellectual and so forth. Protection of life Because of the new human life within their wombs, women have a special vocation to care for their own children and a special sensitivity to the needs of all those who cannot care for themselves the weak, the poor, the outcast all those whose life is not valued. New feminists believe it to be a particular injustice when women support abortion, infanticide, embryonic stem cell research, or in vitro fertilization. The open questions here concern the best ways to meet the needs of women and offer the support necessary to end these injustices and build a more humane society. Personalist feminists argue that the collaboration of men is so necessary for these tasks that they too need to be feminists. Sanctity and modesty Women have a sense of modesty to guard against the exploitation or objectification of that holy mystery. Only total love unconditional commitment and mutual self giving in marriage "has the capacity to absorb the shame of human nature." The key to this absorption is valuing sexuality as the embodiment of a person who is dearly loved. New feminists are typically against what Russell D. Moore termed "the Concubine Culture" of couples living together and having sex outside of marriage. Supportive of men By enabling men to become fathers, women give men a great gift. While he shares in parenthood, man always remains outside the process of pregnancy and birth. In many ways, women facilitate a man's fatherhood and parenting skills. For New feminists, the fulfillment of masculinity means being a father, whether physically or spiritually. In order to become a physical father, a man must give away his semen, in order to create new life. All spiritual fathers, according to New Feminists, have a responsibility to protect the mutual self giving of man and woman. This sense of protection of their wives and families is also built into a man's physical capacities in the greater physical strength of men, generally speaking, as well as their psychological need to feel competent and capable. There are many unresolved questions here include the ways in which women facilitate fatherhood, substantiating the claim that fatherhood is key to male fulfillment, and the ways in which fatherhood is imaged in the Trinity and by Christ. There is controversy as not all new feminists accept John Paul II's argument in sections 23 24 of Mulieris Dignitatem that due to Genesis 1:27 and Ephesians 5:21, husband and wives are to be mutually submissive. For example, in Eastern Orthodoxy, spiritual fatherhood means spiritual priesthood – the offering of a man's body and blood for the sanctification of the world. It was because Jesus gave his body and blood away both as a sacrifice for his Church and as a gift to the Church in the form of the Eucharist that new spiritual life could be conceived. "A man is 'head' of his wife not to stroke his own ego, but in order to give up his body for her" and thus create new life. As keepers of the Eucharist, men are entrusted with the body and blood of Christ. All men, whether single or married, are entrusted with woman – the body of the Church. "She is their Eucharist." New feminists claim that men and women are different and that this difference affects the way they live their lives, what they care about, and their strengths and weaknesses. Women can fulfill their vocational calling by acting as spiritual mothers in whatever their occupation: as wife, mother, consecrated woman, working professional, or single woman. Differences between the sexes should never be used to unilaterally discriminate except in cases when a task is contingent upon a person being of a certain sex, e. g., women give birth and only men can be priests in Catholic and Eastern Orthodox Churches. Marriage as communion New feminists consider marriage to be a reciprocal self giving of persons in free, total, faithful and fruitful communion. This means that marriage is more than a "partnership"; it is a communion of persons. Celebration of the family and the home New feminists argue that a true feminism is not just about women, it is about the Family – both individually and collectively in the Church and Humanity. The family is the foundational unit of society, yet many women do not have the choice to stay at home with their children because of social, economic or political pressures. Women's work as mothers and in the home must be valued as good in and of itself. Love and service, not power, domination or bitterness Dismayed by what they see as the bitterness, hatred, or retribution of many feminists against men or other women for current or past injustices, new feminists argue that men and women should cooperate with one another in interpersonal communion. This means giving of themselves in mutual service and love. True freedom remembers purpose, including oughts as well as rights In order for men and women to be truly free, new feminists assert that they must honor the Creator and love accordingly. Philosophy and Religion, then, are essential components in the search for how men and women should and ought to act for "a higher truth or good", not just how they want or can act. New feminists assert that people must gratefully remember God loves them as shown by creation; they must recognize that life, in some way, is a gift and not a mere thing which a person can claim as his or her exclusive property. Fruitfulness, not just productivity To be fruitful is to enable others to love and be loved. While productivity is valuable, helpful and necessary, it must be geared towards respect and love for the person – even though it takes longer, requires patience and the cooperation of others, and is appreciated not measured. Every act of service is a witness to the worth of the human person and thus promotes the progress of the whole human race. Fertility, not sterility Many new feminists assert that fertility is a natural, healthy biological process, not a disease that women need to take the Pill to be cured from. If women respect their fertility – their potential for physical and spiritual motherhood, they demand respect from others and deny that their sexuality is reducible to self gratification. This devaluing of sexuality occurs with the use of contraceptives. Thus, the vast majority of new feminists discuss the spiritual, emotional, and physical benefits for men and women by following natural family planning instead of utilizing contraception.
Ұстаздар
Қазіргі замандағы жақтастарының қатарында Пиа де Соленни, Джанет Э. Смит, Катрина Зено, Элизабет Фокс Дженовезе, Р. Мэри Леммонс, Коллин Кэрролл Кемпбелл, Мэри Бет Боначчи, Пруденс Аллен, Элис фон Хилдебранд, Кимберли Хан, Хелен Альваре, Доринда С. Бордли, Эрика Бачиочи және Мэри Эллен Борк бар. Хильдегарда Бингендік, Эдит Стайн және Г. Э. М. Анскомбе сияқты ерлік және әйелдік туралы бұрынғы католик ойшылдарының еңбектері де жақында жаңа феминизмнің қалыптасуына әсер етіп келеді. Бұл қозғалыс негізінен Иоанн Павел II-нің ойларымен байланысты болғанымен, еврей автор Венди Шалит және протестант белсендісі Энола Эйрд сияқты католик емес белгілі тұлғаларды да қамтиды.
Contemporary proponents include Pia de Solenni, Janet E. Smith, Katrina Zeno, Elizabeth Fox Genovese, R. Mary Lemmons, Colleen Carroll Campbell, Mary Beth Bonacci, Sister Prudence Allen, Alice von Hildebrand, Kimberly Hahn, Helen Alvare, Dorinda C. Bordlee, Erika Bachiochi, and Mary Ellen Bork. The work of earlier Catholic thinkers on masculinity and femininity, such as Hildegard of Bingen, Edith Stein and G. E. M. Anscombe, has also become recently influential in the development of new feminism. Though primarily originally in the thought of John Paul II, the movement also includes prominent non Catholics, like Jewish author Wendy Shalit and Protestant activist Enola Aird.
Сын-пікірлер
Бұл қозғалысты сынаушылар, оның патриархалдық құрылымның өзін сақтау үшін жасалғанын айтады. Балтимордағы әйелдерге арналған Маунт-Агнес теологиялық орталығының директоры, Мейірімділік сестрі Мэри Акуин О'Нилл: "Бұл әрқашан ер адамдардың әйелдерді анықтап, әйел болу не екенін оларға түсіндіретінін білдіреді". Осы көзқарас бойынша, әйелдер осы жоғары билік құрамына кіргенше, олар өз көзқарастары бойынша шешім қабылдай алмайды, себебі олар дауыс беру құқығынан айырылған. Бұл сыншылар абортқа және жасанды контрацепция түріндегі жүктілікті жобауға қарсы шығатын ешқандай да қозғалыс әйелдер үшін жақсы нәтиже бермейді, ал жаңа феминизм – гендерлік немесе биологиялық детерминизмнің бір түрі, оны жаңа формадағы ескі көзқарастар деп қарастыруға болады деп есептейді.
Critics of the movement argue that it was created by a patriarchal structure for its own maintenance. As commented by Sister of Mercy Mary Aquin O'Neill, director of the Mount Agnes Theological Center for Women in Baltimore, "[i]t will always mean that men are defining women and telling women what it is like to be a woman." According to this view, until women are members of this higher authority, they can never make authoritative decisions about their perspectives because they are excluded from the vote. Those critics maintain that no movement that opposes abortion and birth control in the form of artificial contraception can be positive for women, and that new feminism is a form of gender or biological determinism, which may be seen as old prejudices in a new guise.