WOMEN IN THE CHURCH
AND
IN SOCIETY
The Documents of the Brussels’ Colloquium Organised by the Conference
of International Catholic Organizations, June 9-14, 1987.
WINA INDIA
September 1987
Reprinted with Permission
WOMEN IN THE CHURCH AND IN SOCIETY
Printed in 1987
Reprinted in 2002
Copies 500
©WINA INDIA
Printed at
National Printing Press
Bangalore
______________
Drawings in the text by Sr. Genevieve
For private circulation only
C O N T E N T S
FOREWORD …………………………………………….
I. INTRODUCTION ......……………………
II. SITUATIONS OF WOMEN
Situations of Oppression ............……..........…
Women’s rising consciousness and response ............
III. WOMEN AND
SCRIPTURE
Rereading the Word of God ....……
The Feminine Aspect of God .........…………
Women of the Bible .…………………
IV. TOWARDS A RENEWED ANTHROPOLOGY ....
V. VISIONS OF THE CHURCH ..........………….
VI. RECOMMENDATIONS ..……………….
SUMMARY……………………………………….
Drawings in the text by Sr. Genevieve
For private circulation only
FOREWORD
This document is the result of the deliberations of a Colloquium
consisting of forty women, from all continents, organized by the
Conference of International Catholic Organizations on the theme
of “Women in the Church and in Society” from 9 to 14 June
1987, in Brussels. It contains the richness of a wide diversity of
languages and cultures, and it expresses the global concern of the
women who together have made their contribution to preparation of the
Synod of the Bishops on “The Vocation and Mission of Laity in the
Church and in the World,” which will take place in Rome in October 1987.
The method chosen by the planning committee was to
take advantage of the experience of the participants. Their experience
influenced all that has emerged from the discussions, the main points
of which are set out in this document:
In the words of the invitation: “...… a working method which will
make it possible to articulate the depths of the group discussions as
well as the decisions taken in the plenary sessions, the work will be
based on each individual experience …The Colloquium will be a real
example of shared responsibility … We believe it is important that the
group, as such, should be responsible for the resultant document.”
The fundamental points emerged swiftly in the discussion groups and
found consensus. They were later confirmed by a unanimous vote. The
diversity of experience led to different viewpoints in certain
questions causing lively and deep debates. From the divergences it was
possible to discover many essential points of agreement, on the one
hand, and to respect and understand some real differences, on the
other. That is why some points are only adopted by a majority.
The Colloquium did not merely produce a document,
however valuable it might be. It was a living experience of community
of the church, an experience of unity, which did not
prevent plurality and also an experience of very free discussions. The
participants have returned to their countries enriched by their
experience and strengthened in thei9r commitment by having met other
women from different parts of the world, with the same vision: that of
a church which is a true community f men and women, in true solidarity
in search of the justice and development which Paul IV described
as “… of every human being and of the whole human being.”
“Humanity is deprived of half of its energies and creativity if the
women are neglected.”
Indira Gandhi
I.
INTRODUCTION
1. On The initiative of the ICOs’ Conference, some 40 women from
all parts of the world met in Brussels, from 9 to 14 June 1987 to
reflect on their vocation and mission as members of the church.
2. Among us, there4 were women involved at the grass-roots,
working for the development, in situations of poverty or conflict; in
social, political, economic sectors and others. Some are teachers,
women theologians, writers , psychologists. Other hold positions in the
church or ecumenical bodies at various levels. A few protestant sisters
and one orthodox joined us in our proceedings.
3. We love the church and we want to be truly a church of all
women and men. We feel we share fully the responsibility of its
mission, with a view to reflecting God’s love fro the world. This world
is characterized by evil, suffering and oppression but is seeking for
hope. It is this world which is ours. It longs for a practical witness
to justice, to a strong and active faith, as that of Mary, Mary of
Magdala and other women among the first disciples of Jesus Christ
This Synod, will be opened in October, invites us to hope. The document
INSTRUMENTUM LABORIS witnesses to the awareness that the local
churches, with their pastors, have been developing with regard to the
situations prevailing in the world. It sometimes suggests new modes for
a participation which be opened to the laity, women and men, as
proposed by Vatican II. It raises however questions about
pathways for the future to be opened up and the problems to be
identified and solved. The out-come of the proceedings, which are here
submitted, would like to be a contribution to the Synod debate. We wish
to take part in this way in the preparation for the Synod which is
going forward in the whole church in response to John Paul II’s request.
4. We reflected upon:
- the often unjust situations in which women are
living in society and in the church;
- the life of the church: its structures, its praxis and
our hope for full participation;
- the present-day renewal of theological studiers which
respond to the growing awareness that women have of their
identity as persons and as Christians;
- the challenges put to us by the word of God.
Our reflections express our desire and demands for change which have
their origin in our trust that the church is capable of being renewed
constantly under the impulse of the Spirit.
II. SITUATIONS OF WOMEN
5. In the last twenty years, women have been increasingly taking
leadership role in society. We are aware that nowadays there are women
in privileged situations of security. But statistics all over the world
show us that the great majority of women live in a very different and
distressing situation. A United Nations report of 1985 states : Women
constitute half of the world population perform nearly two-third
of its work hours, but own less than one hundredth of the world’s
property. Most of women’s work is neither recognized nor paid. Their
work at home remains unpaid and their work outside is largely underpaid.
6. To some extent, we all experience oppression as women and we
are in touch in our professional and pastoral work with those who are
the poorest of the poor. We feel in solidarity with them and wish to
give a voice to the voiceless.
Situations of Oppression
In society
7. A global analysis of the situation of women indicates the
presence of an ideology largely emanating from patriarchy which assigns
a dominant position to man. This condition is further aggravated in
most societies when the profit motive in the economy treats the human
person as a commodity, and where there are various forms of
discrimination based on class, caste, race and creed. Women are further
marginalized in each one of these categories.
8. The subordinate position of women is arbitrarily based on
customs and traditions, for the biological differences between man and
woman in no way make one superior or inferior. These customs and
traditions give rise to the myths which propagate the negative image of
women and encourage their exploitation.
9. Violence in the family is related to the concept of women
being regarded as private property and is a direct result of man’s
belief that he has a right over woman’s body. Consequently, women are
subjected to such dehumanizing phenomena as sexual harassment, wife
beating, genital mutilation, rape and prostitution.
10. Global statistics indicates that poor women and children
dependent on women are the poorest of the poor, not only in the
impoverished nations but also in the rich ones. Families headed by
mothers, women color and older women are affected by increasing poverty.
11. There are still many countries where women are denied
political power and full legal rights.
In the Church
12. The mentalities which we find in the society we find also in
the Church. In its own practice the church helps to perpetuate sexual
discrimination, for all decision-making and leadership structures are
controlled exclusively by male clergy. Even when women are involved in
advisory capacity on commissions, and so forth, they do not participate
fully in the proceedings and final decisions. A small group of male
clergy regard it as their task to define what it means to be
virtuous Christian women are perceived primarily in terms of their
sexual role as mother, spouse, virgin.
13. Crucial moral decisions concerning women’s sexuality are made
for them, which they are expected to follow even when these decisions
have painful and drastic repercussions on their lives. When the church
devalues women in such a way, this not only affects the lives of its
own members but also has a great impact on the perception and situation
of women throughout society.
14. Women who, in some countries, were beginning to be involved
in seminary education are now being excluded.
15. Likewise, when competent women are able to participate in
theological research and production, they are frequently overlooked,
even deprived of the final stage of formulation. There is no woman
theologian member of the International Theological Commission.
16. Liturgy rarely does justice to women’s experience and
spirituality. Although there are efforts to eliminate sexist language
from the liturgy, from biblical translations and from Church movements,
there is still a long way to go. Women are not authorized to preach
and, in particular, they are forbidden to preach homilies. (Can.767).
17. The vital experience and cultural values of the poor and the
marginalized are not adequately integrated into Church life.
18. As a general consequence of all this, many women are becoming
so disillusioned with the Church that they are withdrawing their
energies. They feel overwhelmed by their own hurt and anger, or even
leave the Church because they have come to the conclusion that they
will never experience equality within it. With the loss of women there
naturally follows a loss of the nest generation. What is at stake is
more serious than a drop in numbers; it is loss of Catholicity or
universality, a betrayal of the church’s prophetic mission to all
people.
Women’s Rising Consciousness and Response
19. Women’s consciousness is rising in every continent, and all this
process is developing with an increasing global solidarity. Women are
responding to the situation: They are beginning to meet together in
groups and communities to work together and to solve their common
problems.
20. In industrialized countries, there are many Christian women’s
groups who express the new desire in a spirit of hope and creativity,
such as the Women Church Movement in the U.S.A. The groups may
span Catholics, members of other Churches and women who no
longer feel at home in any particular denomination.
21. In the basic Christian communities of Latin America, the
presence of women is significant. In these communities, the word of God
interacts with lived experience, so that the Gospel leads people into
social and political expressions of their belief in Jesus Christ, the
liberator. Women assume responsibilities within the community at every
level, and their opinion is important in every decision that is taken,
because they are the ones who really experience the problems of the
community.
22. In Asia, many movements are to be found where women work
together courageously in the area of peace and human rights, including
their own rights as women. Women who undertake this work as an
expression of their Christian commitment join forces with women of
other faiths as all strive together for justice. Much strength is
gained from networking with other groups working for the same aims in
other places.
23. In Africa, there is great ferment in women’s awareness. There women
are oppressed in a threefold way – by reason of their sex, by reason of
their poverty and by reason of their race. There is the beginning of
their formation of a Christian women’s network, and attempts are being
made to ensure the representation of women in high-level ecclesial
bodies.
24. All over the world, women take the lead in the peace
movement. A powerful example of the strength of women’s action for
peace can be seen in the recent revolution in the Philippines :
barricades of women prevented the outbreak of gun-fire, and a woman led
the new regime in a spirit of reconciliation.
25. Unfortunately, those who work for justice under the
inspiration of the Gospel – both women and men – do not enjoy that
measure of support and protection that they would expect
from the hierarchy (though there are some notable exceptions). They
even experience opposition, as they are accused of being communists.
The persecution is not found only in Latin America, but is a tendency
throughout the world. Recently, the entire Justice and Peace Commission
of Singapore was arrested. In some dioceses of the rich world, Justice
and Peace Commissions have been dissolved by the Bishops, and replaced
by bodies seen as less subversive.
26. The process of conscientization however among women meets
with opposition from men who fear their loss of control and fail to
understand that equality of the sexes will bring them liberation as
well.
27. Barriers to liberation are also found within women themselves as
they have internalized their own oppression to an extent that many feel
comfortable with it. Even when the need for change is recognized, women
lack confidence, assertiveness, skills and strategies to bring it about.
III. WOMEN AND SCRIPTURE
28. In reading the scripture again, we women are discovering an
increasing strength which makes us aware of our rightful place in the
Church and in society. We celebrate this with much joy as a sign of the
presence of the spirit.
Reading the Word of God
29. We realize that we have to read the first chapters of Genesis
with new eyes. It shows us that woman and man are created equal
and in a responsible and living relationship to each other and to the
whole of creation (Gen.1:26-31; 2).
30. Unless we rediscover this reciprocity, we will have little
chance to save life on earth in this time of tremendous threats to life
in all areas (hunger, war, violence, destruction of environment,etc.).
God is God of life, and we are called to promote life in God’s name
(Mic. 4:1-4; Is.11:6-9).
31. This original meaning of creation is renewed in Christ
(Jn.3:1-2, op.cit. in Acts.2:17; Gal: 6:15; Cor.5:17). The signs of the
New Creation are mutual love, peace, justice and a gentle way of living
with nature – as Jesus tells us in the Sermon on the Mount, which we
are called to take as our guideline for life: “Blessed are the meek…”
(Mat. 5:4-5, 6 and 9).
32. Taking the Sermon on the Mount and the promise of the New
Creation seriously, would imply that we overcome the traditional
male-oriented theology, and develop a theology of all creation.
33. Being created in God’s image, dynamic Being and Becoming,
means that we are called to transcend fixed boundaries, such as gender.
34. In Scripture, God reveals God’s Self repeatedly in a feminine
dimension: as Shekinah (Presence), Hokmah (Wisdom), Torah (Guidance),
Ruah (Spirit), and more explicitly, as woman (Ps.123:2).
35. Some of the most poignant and forceful expressions of God’s
Love for humankind are to be found in the descriptions of God as
Mother. (Is.49:15; Hos.11:3-4; Ex.34:6; Is.66:13; Ps.131; Math.23:37).
The quality of motherhood should not be limited to a physical event,
but as a quality of God, which can be perceived as an important model
of relating to living with creation, to which all human persons, be
they male or female, ought to aspire: taking charge, teaching,
nurturing, sheltering, healing, etc. The whole Church, not just women,
is called to express this maternal face of God in her practice.
Women of the Bible
36. Indeed, the Bible presents us women as model to be
followed not primarily, on account of their gender role as wives and
mothers, but primarily on account of their strong faith ( Mk.3:31-35;
Lk. 27:28). Mary is presented there as woman opened to God’s will, free
in faith.
37. INSTRUMENTUM LABORIS, 26, states that “Mary is a model for
all Christians,” and just for women, we want to stress this aspect very
strongly, and reject the idea (in the same paragraph that Mary shows
the way to woman. In addition to Mary, we point to the Canaanite woman.
(Mat.15:28), Martha and Mary (Lk.10:38-42; Jn.11).
38. Some women even had an important leadership role: e.g. Miriam
(Mic.6:4; Ex.15:20), Deborah (Judg.4:5), Huldah (2 Kis.22:11-20), wise
women (2 Sam.14:1-21; 1 Sam.20:14-22) in the New Testament Prisca,
Phoebe, Junia (Rom.16).
39. They were women (Mary Magdalene and others) who followed
Jesus unto the Cross, and who became the first witnesses of the
Resurrection (Mk.16:1-11 and parallels, and Jn.20:11-18), thereby
fulfilling eminently conditions required to be an apostle (Acts.1:22).
As for Mary, in her response to God, in solidarity with her people, she
showed her courage, creativity and sense of responsibility (Lk.1:41-51;
Jn.4:19-21; 25-27).
IV. TOWARDS A RENEWED ANTHROPOLOGY
40. Women’s experience in social institutions, as well as in
theological and human sciences is unveiling nowadays a new
understanding of what “being human” means.
41. Women today are in a process of experiencing a new and
collective consciousness of what it means to be truly human. This has
had a new impact on woman – man relationships which are characterized
by mutuality and inner respect for the full potential of each person.
With this relational dynamic, women feel more rooted in themselves,
capable of making their own decisions and freed from the alienation of
stereo-types. Women are becoming more and more conscious that they are
also interpreters of human history and active participants in human
events.
42. Through all these experiences, women have moved to a deeper
consciousness of themselves as human persons in relation to God.
Classical anthropology, still prevailing in the Church, is inadequate
to experience and to give room for thsese developments in the context
of faith and ecclesial life. Hence, we urgently need to move out of its
restrictions and to provide a Christian meaning and framework by which
to nourish the consciousness within the ecclesial community.
43. A certain traditional theological anthropology is built on a
concept of complementarily in such a way that it stifles the human
potential of both women and men. Too often, theology has a tendency to
start from a fixed assumption of what is “feminine” and what is
“masculine”, based on mere biological differences which are then
fixated into psycho-social roles and stereotypes.
44. In this way, both men and women are confined to an
unrealistic and limited perspective of their identity and their mutual
relationships which denies a vision of their full human development.
45. A renewed anthropology sees womanhood and manhood as two ways
of being human. Instead of stressing the difference between these two
ways of being human, we wish to emphasize what women and men have in
common, i.e. being created in the image of God.
46. This “image of God” is not a given fixed reality, but a gift
to be realized in the process of relating to others because it reflects
the Trinitarian life which is essentially interrelatedness.
47. Every human being is therefore called to grow to personhood through
an on-going process of interrelatedness. Keeping in mind that the woman
– man relationship is one model of person – to – person relationship,
the Christian vision is widened to include the whole network of human
relationships and all connectedness in creation.
48. As a consequence, the concept of fertility acquires a more
powerful meaning than by biological fertility and can be applied to
both men and women for it then includes the nourishment and
flowering of human relationships at all levels, as well as
relationships with nature.
49. We further discover a parallel between the creation story in
Genesis (Gen.1:26-28) and the baptismal formula of Galatians
(Gal.3:26-28). In the creation story, it is clear that God has
created one woman and man in full equality. This was jeopardized
through sinfulness by which the relationship of equality turned into a
relationship of domination.
50. Jesus brought in a new order of equality in which differences
do not imply domination (Eph. 2:11-22). On the contrary, the
differences only deepened the richness and uniqueness of each being. In
this way, the model man – woman equality and relationship is extended
to person of all races, classes, religions, etc. and to the whole
creation.
51. Another consequence of this new woman – man equality is a broader
understanding of our human response as created beings: the value
of receptivity, once relegated to the feminine, now becomes, through
the eyes of faith, a condition of both woman and man, and therefore
specific to the response of a human being as human. This new
receptivity opens a person to the spirit in such a way that he or she
becomes dynamically creative and a full participant in God’s redeeming
activity.
52. Receptivity is no longer specifically feminine, creativity is
no longer specifically masculine, but both receptivity and creativity
are dynamically connected in the human person’s response to God.
V. VISIONS OF THE CHURCH
53. As a woman who lives in the church, we would like to evoke
some visions that emerge from our faith experience today.
54. For us, the church is the people of God, the assembly of the
baptized, both men and women who are restored as new creation to
integral human dignity (Gal. 6; 2 Cor.), freed in the spirit, we have
become a new humanity (Eph.2:15) arising from the death and
resurrection of Jesus Christ, being born wherever barriers which
alienate human existence are destroyed. What is said of Jews and
Gentiles, who are called to mutual recognition and mutual sharing of
the heritage of the faith, is valid for every human situation which
mutilates the integrity of the new creation. Paul states other
alienating divisions, those existing between free men and slaves, men
and women (Gal.2:28) .
55. From the origins, the disciples of Jesus Christ proclaim that
they have been assembled by God (Ekklesia), as a community (Koinonia)
joined together in sharing the Eucharist. This communion in the spirit
is the foundation of the status of equality, reciprocity and
co-responsibility of Christians who in baptism have become co-heirs of
the gifts of salvation. The image of the body which Paul develops lays
emphasis on the interrelationship and interaction among the members
without distinction of sex. It rather evokes the need for a diversified
harmony of the whole for the growth of the church. This communion
becomes the reflection and presence in history of the Trinitarian
communion and its relational dynamics.
56. The church as people of God is not superior to the people
that God gathers in liberating love. Neither is it a communion of
persons a closed upon themselves. The church exists at the heart of
humanity and of cosmos so that death be destroyed by the creative
energy of the spirit wherever it appears. As such, through its members,
the church witnesses and acts as instrument of liberation for justice,
peace, human and cosmic growth in the footstep of Jesus Christ.
57. As a historical community, the church has an institutional
order which is to serve the communion of the people of God. However,
throughout history, institutional structures have compromised spiritual
status of the church regarding the reciprocity of new relations founded
on Jesus Christ. Sometimes to the extent of counter-witnessing to the
Kingdom of God.
58. Current ministerial practice of the church as well as the
relationship between clergy and laity unveils a patriarchal and
men-centered culture. These situations which have been legitimized
culturally in the past, counterfeit today the face of the church,
holding up the charismatic dynamism of its origin.
59. The vision of the church, people of God and community of the
baptized, calls for changes of all situations and structures where the
growth of a human group is prevented because of barriers (political,
economic, religious), set up by human being opposed to the liberation
message of the Gospel. It invites the church to conversion wherever
such barriers appears also within itself.
60. This why we consider it to be essential for the life of the
church that local churches be allowed to give the orientations and
forms which are necessary for their service (deaconship) to the world,
in communion with each other. In this perspective, we also believe in
the importance of ecumenical dialogues and actions between the churches
and with other religions. If the church is there involved as a
community of women and men witnessing to liberation in Jesus Christ, it
will contribute to the growth of humanity and of the cosmos.
VI. RECOMMENDATION
On the basis of the preceding considerations we want to propose a
service of recommendations regarding what we consider to be urgent
changes:
RECOMMENDATION 1
That the theological thought and pastoral production of women be
integrated in the official teaching in the church, notably in the
elaboration of Christian ethics.
RECOMMENDATION 2
That a fundamental reflection and research on the origins and history
of the condition of women in the church be undertaken by both woman and
man clergy and laity.
RECOMMENDATION 3
That the local churches’ faith expressions as well as those lived by
grass-roots’ communities with their diverse cultural context in
communion with the universal church be recognized and respected.
RECOMMENDATION 4
Aware that women are submitted to a twofold discrimination and
marginalization (in the socio-economic and sexual areas), we ask the
church, and especially through its Bishops’ authorities, to take a
profound and courageous commitment to the group and communities
struggling to change the structures and to promote justice.
RECOMMENDATION 5
That the growing awareness of women of their ecclesial and sacramental
vocation be taken into account; that they be authorized baptism, to
preach the word, to anoint the sick.
RECOMMENDATION 6
That the canon law be revised wherever it legislates discrimination
against women, including No.1024, concerning ordination.
RECOMMENDATION 7
That the notion and practice of authority, which is still linked to
priesthood, be revised in the light of tradition, notably that which
concerns the rights conferred by baptism. This will lead to a
declericalization of the institution and allow the laity to participate
in the bodies of power. This power we understand as related to
capacity, recognition, sharing.
RECOMMENDATION 8
We would like improved participation to take place in the church:
this participation requires dialogues, consultation, collaboration in
decision-making and co-responsible management of the heritage of the
faith and church;
a participation of women and men in the ministries, with a view
to evangelizing, providing a more active presence in the world and an
option for justice and peace;
authorized participation of women and men in the different bodies of
church life: teaching, training (priests and laity), administration,
pastoral and missionary planning of the future of the church.
RECOMMENDATION 9
We consider it to be essential for the liturgy to reveal the presence
of women among God’s people. Its languages as well as its symbols must
be inclusive. The liturgy should be the expression of the spirituality
of women (i.e.: their sorrow and joys their commitments and hopes) as
well as that of men.
RECOMMENDATION 10
We request the church as institution to make real effort from now on to
use non-sexist language in the speeches, documents` and declarations
that it published, as well as in its scriptural translation.
RECOMMENDATION 11
We would like the forums of Christian witness to be recognized; this
authentic grass-roots’ ecumenism should be respected.
Moreover, it also essential that women should be appointed on
institutional ecumenism bodies, as for example, on commissions of
bilateral dialogue, in projects and programmes of the World Council of
Churches, especially those concerning the World Conference (1990)
on Justice, Peace, Integrity of Creation, and the decade of the church
in solidarity with women (1988-1998).
RECOMMENDATION 12
We rely on the local and universal church to urge women to get more
actively involved in the church internal structure, to recognize their
full participation in its evangelical mission when they fulfill their
Christian responsibilities in all fields.
SUMMARY
The present document is the result of the deliberations of a Colloquium
consisting of forty women involved in the church from all continents.
The Colloquium was organized by the Conference of International
Catholic Organizations (ICOs) on the theme “WOMEN IN THE CHURCH AND
SOCIETY”, from 9 to 14 June 1987, in Brussels.
The women had decided to affirm, before other considerations, their
attachment to the church, and their belief in its capacity for constant
renewal through the impetus of the spirit.
“We are aware that nowadays, there are women in privileged sitituations
of security, but … the great majority of women live in a very different
and distressing situation.” “… We feel in solidarity with them
and wish to give voice to the voiceless.” The difficult situations
manifested in society were identified as discrimination, subordination
and poverty. In the church, the fact that spirituality and expression
of women are absent in the liturgy, and there was also marginal
participation in theological and ecclesiastical deliberation lead
ti the exclusion of women from decision-making concerning the
magisterial and pastoral work of the church were points emphasized. “As
a general consequence” they add “so many women are disillusioned with
the church that they are withdrawing their energies.” … “What is at
stake is more serious than a drop in numbers; it is a loss of
Catholicism.”
Meanwhile, in all continents a certain feminine awareness and global
solidarity is developing. And the document draws attention to this new
situation and describes the diverse forms experienced in different
continents. But this process of increasing awareness is not without
obstacles both for women and men. By further study of the Word of God,
we find that the Bible describes the man / woman relationship as
relationship which is founded on equality, responsibility and
reciprocity. The document states: “Unless we discover this reciprocity,
we have little chance to save life on earth…” For too long, Christians
have ignored the female dimension of God. In the Old Testament, God’s
love for humanity is described as “maternal”. “The whole church, not
just women is called to express this maternal-face of God in her
practice”, the document states. In the Bible it is not women’s sexual
identity which is highlighted but her vigorous faith. And the document
also reminds as that some women in the Bible had important leadership
roles.
In the belief that the roots of the domination of women by men are to
be found in a particular classic anthropology, the participants
identified some important aspects for a renewed anthropology.
“Women are in the process of experiencing a new and collective
consciousness of what it means to ‘be truly human’.” This awareness has
a bearing on the relationship of men and women which must be
characterized by reciprocity and true respect. The document denounces
the traditional idea of complementarity which stifles the human
potential of both men and women. This new anthropology underlines the
important thing that men and women have in common: their creation in
the image of God, a gift to utilize in their approach to others and in
personal interrelationships. The idea of fertility is enlarged in this
new perspective. The differences no longer imply domination, and the
value of receptivity is rediscovered for both men and women.
“Receptivity is no longer specifically feminine, creativity is no
longer specifically masculine, but both receptivity and creativity are
dynamically connected in the human person’s response to God.”
The participants also tried to pinpoint some essential characteristics
of this church, a true community of men and women: A church, the people
of God, who live their community life in the spirit, in equal
relationships, of reciprocity and co-responsibility. The church, people
of God, present in the real world, responds to the preoccupations of
men and women of good-will in search of justice. The historic community
of the church is called to continually develop its structure in the
service of the community of the people of God and to change, each time
that it erects barriers which prevent human expansion. In this
connection, the document stresses “ the important of ecumenical
dialogues and actions” both at grass-roots and at higher level of all
structures.
In conclusion, the participants formulated twelve recommendations
which were inspired by their studies and open new perspectives.
********
JULY 1987
The original version of the document is the English version for some
parts and the French version for other parts.
German and Spanish translations are available.
Contact Address: MEYER Evi-3,Am Janshof-D-5040 BRUHL-
Federal Republic of Germany (FRG).
WINA : WOMEN’S INSTITUTE FOR NEW AWAKENING
WINA, born in August 15, 1982 was an effort to build a network with
women’s associations in the third world. Hence WINA stood for women in
India, Asia and Africa. After three years it was decided to focus on
education for awareness.
Hence it was decided to retain the name WINA which now stands for
WOMEN’S INSTITUTE FOR NEW AWARENESS. WINA promotes awareness
through education, research, oral histories investigative
studies, publication, consultancy and a women’s Library.
WINA SYMBOL
The UNESCO symbol for IWY (1975) the bird, depicting PEACE and bearing
the DEVELOPMENT and EQUALITY signs, is given different shades to
represent women of all colours.
WINA Core Group - Stella Faria, Anna Vareed Alexander, Crescy
John, Frances Yasas, Roshini Bhandarkar, Jessie B.Tellis-Nayak, Rose
Susinathan, Judy Sequeira.
Dr. Jessie
B.Tellis-Nayak,
John’s Hill,
Co-Ordinator:
WINA
Nandigudda Rd. Attavar, Mangalore-575001, India.
WINA Stree Shakti Series (WSSS)
ON LEGAL BONDAGE – Women’s struggle for Justice.
Price: Rs.2-00 (1985) Available at WINA office.
FEMALE GENITAL MUTILATION
By Anna Vareed Alexander
Price Rs.2/- each, less for bulk orders.
TOWARDS A NEW UNDERSTANDING OF WOMEN’S ROLE
By Jessie B.Tellis-Nayak and Stella Faria.
Price: Rs.5/- each. Less for bulk orders from WINA
WOMEN AWAKE ! (Sketches of Women)
WINA VANI Special
INDIAN WOMANHOOD: THEN AND NOW
Situation Efforts, Profiles 310 pp (1983)
Ed. Jessie B. Tellis-Nayak, Price Rs. 25/- paper back Rs.
hard bound
THE EMERGING CHRISTIAN WOMEN
Church and Society Perspectives. 260 pp (1984)
Eds. Stella Faria, A. V. Alexander, Jessie B. Tellis-Nayak Price: Rs.
25/- paper back; Rs. 32/- hard bound. Both available from
Satprakashan Sangkar Kendra, Indore 452001, 1986, Rs. 8.