Введение
Форма феминизма
Form of feminism
Новый феминизм – это форма феминизма, которая подчеркивает неразрывное взаимодополнение женщин и мужчин, а не превосходство мужчин над женщинами или женщин над мужчинами, и выступает за уважение к человеческой жизни от зачатия до естественной смерти. Новый феминизм, как форма феминизма различий, поддерживает идею о том, что мужчины и женщины обладают различными сильными сторонами, точками зрения и ролями, при этом отстаивая равную ценность и достоинство обоих полов. Среди его основополагающих концепций – признание значимости биологических различий, которые не умаляют равенства полов. Новый феминизм утверждает, что женщин следует ценить в их роли матерей, что женщины являются личностями, равными мужчинам по ценности, и что в социальной, экономической и правовой сферах они должны быть равны, сохраняя при этом признание различий между полами.
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.
История
Термин впервые был использован в Великобритании в 1920-х годах, чтобы отделить новых феминисток от традиционного феминизма суфражисток. Эти женщины, также известные как феминистки, ориентированные на социальное обеспечение, особенно беспокоились о материнстве, как и их современницы в Германии, Хелен Штёкер и ее Bund für Mutterschutz. Новые феминистки активно выступали за такие меры, как семейные пособия, выплачиваемые непосредственно матерям. Они также в основном поддерживали защитное трудовое законодательство. Главным сторонником этого была Элеонора Ратбоун из общества-преемника суфражисток, Национального союза обществ за равные права. Новым феминисткам в основном противостояли молодые женщины, особенно участницы группы "Шесть пунктов", в частности, Винфред Холтби, Вера Бриттейн и Дороти Эванс, которые рассматривали это как шаг назад к идеологии разделения сфер, существовавшей в XIX веке. Они особенно выступали против защитного законодательства, которое, по их мнению, на практике являлось ограничительным, лишая женщин доступа к более высокооплачиваемой работе под предлогом заботы о здоровье и благополучии.
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.
Недавнее использование
В последние годы этот термин был возрожден феминистками в ответ на призыв Папы Иоанна Павла II к "новому феминизму", который отвергает искушение подражать моделям "мужского доминирования" ради признания и утверждения истинного женского гения во всех аспектах общественной жизни и преодоления всякой дискриминации, насилия и эксплуатации. "Примирите людей с жизнью". Иоанн Павел II связывает этот новый феминизм, ориентированный на защиту жизни и человеческого достоинства, с женским гением, определенным в его апостольском послании *Mulieris Dignitatem* (О достоинстве и призвании женщины) 1988 года. В разделе 30 этого послания Иоанн Павел II определил, что женщины обладают "гением, присущим им по природе", и призвал их использовать его для восстановления "чувствительности к человеческому существу в любых обстоятельствах". Женщины – это матери и заботливые наставницы, а также участницы во всех сферах человеческой деятельности. Он описывает "женский гений" как включающий в себя эмпатию, межличностные отношения, эмоциональную восприимчивость, субъективность, коммуникабельность, интуицию и способность к персонализации. В спорном разделе 24 этого послания Иоанн Павел II отстаивает равенство женщин и утверждает, что мужья и жены должны взаимно подчиняться друг другу. Иоанн Павел II начал свое теологическое обоснование целостной гендерной взаимодополняемости в своих средовых аудиенциях между 1979 и 1984 годами, которые впоследствии были собраны в сборник "Теология тела". В этой работе он излагает свою веру в то, что мужчины и женщины сотворены как взаимодополняющие существа ради любви и возможности быть любимыми. Иоанн Павел II продолжил призывать женщин стать защитницами человечества в своем Апостольском послании к женщинам, опубликованном перед Женской конференцией в Пекине в 1995 году. С тех пор женщины, заинтересованные в защите человеческого достоинства и сотрудничающие с мужчинами, развивают персоналистский феминизм. Термин "персоналистский феминизм" впервые был введен Пруденс Аллен для описания феминизма, к которому призывал Иоанн Павел II. Женщины также разрабатывают новый феминизм как философскую теорию о сексуальной взаимодополняемости. Они согласны с тем, что равенство с мужчинами в профессиональной и социальной сферах не требует отрицания их физических различий как женщин и важности материнства, будь то физическое или духовное.
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.
Целостная половая комплементарность
Хотя греки признавали возможность взаимодополняемости полов, систематическое развитие этой философии личности началось только с Августина Гиппонского, который осознал последствия христианского учения о воскресении. Первым западным философом, сформулировавшим полную теорию взаимодополняемости полов, была Хильдегарда Бингенская, бенедиктинская монахиня XII века. Ее достижения вскоре были забыты из-за Аристотелевской революции XIII века и отсутствия доступа женщин к высшему образованию в последующие столетия. Философские разработки концепции интегральной гендерной комплементарности были популяризированы в начале XX века двумя учениками Эдмунда Гуссерля: Дитрихом фон Хильдебрандом и Эдит Стайн. Фон Хильдебранд выступал против "ужасного антиперсонализма" своего времени, утверждая, что именно "общее различие в природе обоих позволяет установить подлинные взаимодополняющие отношения". Стайн возродила метафизику Фомы Аквинского, чтобы доказать, что различие в телах обуславливает различие в духе, и что душа не является унисекс. Аргумент Стайн критиковали за то, что она не учла, что нематериальность человеческой души превосходит ограничения тела, как утверждал сам Аквинский. Новые феминистские теории также испытали влияние движения персонализма и феноменологии начала XX века. Интегральная комплементарность отличается от дробной тем, что она утверждает, что мужчины и женщины являются целостными личностями сами по себе, и вместе они представляют собой нечто большее, чем простая сумма их частей. Концепция дробной комплементарности, напротив, предполагает, что мужчина и женщина составляют лишь часть единого человека. Согласно этой теории, только объединившись, они образуют одно, сложное существо.
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.
Женский гений
Фраза «женский гений» используется для описания гения, который Иоанн Павел II определил как присущего женщинам, «способного обеспечить чуткость к людям в любых обстоятельствах». Исследования природы этой связи можно найти в различных антологиях, таких как «Женщины во Христе: к новому феминизму» (2004) и «Женщина как пророчица в доме и мире» (2016). Характеристики этой связи женского гения с материнством поднимают множество открытых вопросов. Например:
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.
Акцент на личности. Поскольку женщины способны принимать и развивать жизнь в своей утробе, они могут обладать особой открытостью к новому человеку – своему ребенку. Это включает в себя способность объединить все человечество, поскольку все люди когда-то были едины со своими матерями в утробе. Открытые вопросы здесь включают степень осознанного выбора, необходимого для признания каждого человека как чьего-то ребенка, и последствия такого выбора для социальной политики, искусства и человеческой культуры.
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.
Сочувствие. В силу необходимости заботиться о развивающихся детях, как в утробе, так и в младенчестве, заботливые матери, как правило, становятся более сочувствующими. Открытые вопросы по этой характеристике включают в себя, является ли развитие эмпатии физиологическим или результатом сознательного выбора заботиться. Также необходимо оценить аргумент Эдит Штайн о том, что женщины испытывают «глубокую потребность делиться [своей жизнью] с другим и, следовательно, обладают способностью к бескорыстной любви, к преданности, способностью выйти за пределы себя».
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.
Восприимчивость. Только женщины созданы с физическим внутренним пространством, способным принять другого человека и зачать новую жизнь. Через беременность женщины дарят себя, свои тела, чтобы их дети могли получить дар жизни. Открытые вопросы здесь включают корреляцию между сексуальной восприимчивостью и другими видами восприимчивости, например, эмоциональной, психологической, духовной, интеллектуальной и так далее.
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.
Защита жизни. Благодаря новой человеческой жизни, растущей в их утробе, женщины имеют особое призвание заботиться о своих детях и особую чувствительность к нуждам тех, кто не может позаботиться о себе – слабых, бедных, отверженных – всех, чья жизнь не ценится. Новые феминистки считают особенно несправедливым, когда женщины поддерживают аборты, инфантицид, исследования эмбриональных стволовых клеток или экстракорпоральное оплодотворение. Открытые вопросы здесь касаются наилучших способов удовлетворения потребностей женщин и оказания необходимой поддержки для искоренения этих несправедливостей и построения более гуманного общества. Персоналистские феминистки утверждают, что сотрудничество мужчин настолько необходимо для этих задач, что и они должны быть феминистками.
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.
Святость и скромность. Женщины обладают чувством скромности, чтобы предотвратить эксплуатацию или объективацию этой святой тайны. Только абсолютная любовь – безусловная преданность и взаимное самоотречение в браке – «способна поглотить стыд человеческой природы». Ключ к этому – ценить сексуальность как воплощение любимого человека. Новые феминистки обычно выступают против того, что Рассел Д. Мур назвал «культурой наложниц» – сожительства и секса вне брака.
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.
Поддержка мужчин. Даруя мужчинам возможность стать отцами, женщины делают им великий дар. Хотя мужчина разделяет родительство, он всегда остается вне процесса беременности и родов. Во многом женщины способствуют становлению мужчины отцом и воспитателем. Для новых феминисток реализация мужественности означает быть отцом, будь то физически или духовно. Чтобы стать физическим отцом, мужчина должен отдать свою сперму, чтобы создать новую жизнь. Все духовные отцы, согласно новым феминисткам, несут ответственность за защиту взаимного самоотречения мужчины и женщины. Это чувство защиты своих жен и семей также заложено в физические возможности мужчины – в его, как правило, большую физическую силу, а также в его психологическую потребность чувствовать себя компетентным и способным. Остается много нерешенных вопросов, включая способы, которыми женщины способствуют отцовству, обоснование утверждения, что отцовство является ключом к мужской самореализации, и способы, которыми отцовство отражено в Троице и в Христе.
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.
Существуют разногласия, поскольку не все новые феминистки принимают аргумент Иоанна Павла II, изложенный в пунктах 23–24 *Mulieris Dignitatem*, о том, что в соответствии с Бытие 1:27 и Ефесянам 5:21 муж и жена должны быть взаимно подчинены друг другу. Например, в восточном православии духовное отцовство означает духовное священство – приношение тела и крови человека для освящения мира. Именно потому, что Иисус отдал свое тело и кровь как жертву за Церковь и как дар Церкви в виде Евхаристии, могла зародиться новая духовная жизнь. «Муж является «главой» своей жены не для того, чтобы тешить свое эго, а чтобы отдать ей свое тело» и тем самым создать новую жизнь. Как хранители Евхаристии, мужчины доверены с телом и кровью Христа. Все мужчины, независимо от того, женаты они или нет, доверены с женщиной – телом Церкви. «Она их Евхаристия».
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.
Новые феминистки утверждают, что мужчины и женщины различны, и это различие влияет на то, как они живут, что их волнует, и каковы их сильные и слабые стороны. Женщины могут исполнить свое призвание, выступая в качестве духовных матерей в любой своей деятельности: в качестве жены, матери, посвященной женщины, работающего профессионала или одинокой женщины. Различия между полами никогда не должны использоваться для односторонней дискриминации, за исключением случаев, когда задача зависит от принадлежности человека к определенному полу, например, женщины рожают, а только мужчины могут быть священниками в католической и восточно-православной церквях.
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.
Брак как причастие. Новые феминистки рассматривают брак как взаимное самоотречение людей в свободном, полном, верном и плодотворном причастии. Это означает, что брак – это больше, чем «партнерство»; это причастие людей.
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.
Празднование семьи и дома. Новые феминистки утверждают, что истинный феминизм – это не только о женщинах, но и о Семье – как индивидуальной, так и коллективной в Церкви и человечестве. Семья – это основополагающая ячейка общества, но многие женщины не имеют возможности оставаться дома со своими детьми из-за социальных, экономических или политических давлений. Работа женщин в качестве матерей и в доме должна цениться как благо сама по себе.
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.
Любовь и служение, а не власть, господство или горечь. Возмущенные тем, что они видят как горечь, ненависть или месть многих феминисток по отношению к мужчинам или другим женщинам за текущие или прошлые несправедливости, новые феминистки утверждают, что мужчины и женщины должны сотрудничать друг с другом в личном причастии. Это означает отдавать себя во взаимном служении и любви.
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.
Истинная свобода помнит о цели, включая то, что должно быть, а также права. Чтобы мужчины и женщины были по-настоящему свободны, новые феминистки утверждают, что они должны чтить Создателя и любить соответственно. Следовательно, философия и религия являются важными компонентами в поиске того, как мужчины и женщины должны и должны действовать для достижения «высшей истины или блага», а не только того, чего они хотят или могут делать. Новые феминистки утверждают, что люди должны с благодарностью помнить, что Бог любит их, как показано в творении; они должны признать, что жизнь в каком-то смысле является даром, а не просто вещью, на которую человек может претендовать как на свою исключительную собственность.
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.
Плодородие, а не только продуктивность. Быть плодородным – это давать другим возможность любить и быть любимыми. Хотя продуктивность ценна, полезна и необходима, она должна быть направлена на уважение и любовь к личности – даже если это занимает больше времени, требует терпения и сотрудничества других и ценится, а не измеряется. Каждое проявление служения является свидетельством ценности человеческой личности и, таким образом, способствует прогрессу всего человечества.
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.
Плодовитость, а не бесплодие. Многие новые феминистки утверждают, что плодовитость – это естественный, здоровый биологический процесс, а не болезнь, которую женщины должны лечить с помощью таблеток. Если женщины уважают…
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.
Сторонники
Современные сторонницы включают Пиа де Соленни, Джанет Э. Смит, Катрину Зено, Элизабет Фокс Дженовезе, Р. Мэри Леммонс, Коллин Кэрролл Кэмпбелл, Мэри Бет Боначчи, сестру Пруденс Аллен, Элис фон Хилдебранд, Кимберли Хан, Хелен Алваре, Доринду С. Бордли, Эрику Бачиочи и Мэри Эллен Борк. Труды более ранних католических мыслителей о мужественности и женственности, таких как Хильдегарда Бингенская, Эдит Штайн и Г. Э. М. Анскомб, также в последнее время оказывают влияние на развитие нового феминизма. Хотя изначально движение опиралось главным образом на идеи Иоанна Павла II, в него также входят известные некатолички, такие как еврейский автор Венди Шалит и протестантская активистка Энола Эйрд.
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.
Критика
Критики движения утверждают, что оно было создано патриархальной структурой для самосохранения. Как заметила монахиня милосердия Мэри Акуин О'Нилл, директор Женского богословского центра Маунт-Агнес в Балтиморе, "[и] это всегда будет означать, что мужчины определяют, что значит быть женщиной, и говорят женщинам, каково это – быть женщиной". С этой точки зрения, пока женщины не станут членами этой высшей инстанции, они не смогут принимать авторитетные решения, касающиеся их мировоззрения, поскольку исключены из процесса принятия решений. Эти критики утверждают, что любое движение, выступающее против абортов и контрацепции в форме искусственного оплодотворения, не может быть положительным для женщин, а новый феминизм представляет собой форму гендерного или биологического детерминизма, который можно рассматривать как старые предрассудки в новой форме.
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.