In September 2015, Philadelphia will have the honor of hosting the 8th World Meeting of Families, an international event organized by the Pontifical Council for the Family. Here’s a brief Q&A about the 8th World Meeting of Families, along with some helpful links.
What is the World Meeting of Families?
The World Meeting of Families is an international event of prayer, catechesis, and celebration that draws participants from around the globe. It seeks to strengthen the bonds between families and to witness to the crucial importance of marriage and family to all of society.
What is the Pontifical Council for the Family?
The Pontifical Council for the Family is part of the Roman Curia. It was instituted by Bl. John Paul II in 1981, replacing the Committee for the Family which was created by Pope Paul VI in 1973. As explained on its profile page, the Pontifical Council for the Family “is responsible for the promotion of the pastoral ministry and apostolate to the family, through the application of the teachings and guidelines of the ecclesiastical Magisterium, to help Christian families fulfill their educational and apostolic mission.” The Pontifical Council for the Family has its own regularly updated website. (It is in Italian but can be accessed in English by clicking “Eng” in the upper toolbar.)
When and where is the 8th World Meeting of Families?
The 8th World Meeting of Families will be held September 22-27, 2015, in Philadelphia. This decision was announced by Pope Benedict at the 7th World Meeting of Families in Milan in 2012, and confirmed by the Vatican on February 25.
Where have the other World Meetings of Families been held?
Previous World Meetings of Families have been held in Rome (1994 & 2000); Rio de Janeiro (1997); Manila (2003); Valencia, Spain (2006); Mexico City (2009); and Milan, Italy (2012). The 8th World Meeting of Families will be the first time this event has been held in the United States.
Will the pope attend the 8th World Meeting of Families?
No one knows for sure, since Pope Benedict’s successor has not yet been elected, but it is certainly possible that the new Holy Father will attend the 8th World Meeting of Families in Philadelphia. If so, it could also be the new pope’s first visit to the United States.
How many people attend the World Meeting of Families?
Attendance varies depending on the location. Most recently, hundreds of thousands of people attended the 7th World Meeting of Families in Milan, and one million attended Pope Benedict’s mass at that Meeting.
Does each World Meeting of Families have a theme?
Yes. For example, the theme of the 2012 World Meeting of Families in Milan was “The Family: Work and Celebration.” The theme for the 2015 World Meeting of Families will be chosen by the new pope after he is elected.
What has Archbishop Charles Chaput, Archbishop of Philadelphia, said about hosting the 8th World Meeting of Families?
In a letter published on February 25, Archbishop Chaput said, “I believe that this event has the power to transform, in deeply positive ways, not just the Catholic Church, but our entire community. We look forward to welcoming you and your family to Philadelphia for this important event in September 2015.”
How do I sign up to attend the 8th World Meeting of Families?
No specific registration procedures have yet been announced, but you can sign up for notifications on the 8th World Meeting of Families website (bottom right corner).
- Official website of the 8th World Meeting of Families in Philadelphia
- Welcome letter from Archbishop Charles Chaput (Feb. 25, 2013)
- Archdiocese of Philadelphia press release confirming dates of the World Meeting of Families (Feb. 25, 2013)
Bl. John Paul II: Man’s need for truth and love opens him both to God and to creatures: it opens him to other people, to life “in communion”, and in particular to marriage and to the family. In the words of the Council, the “communion” of persons is drawn in a certain sense from the mystery of the Trinitarian “We”, and therefore “conjugal communion” also refers to this mystery. The family, which originates in the love of man and woman, ultimately derives from the mystery of God. This conforms to the innermost being of man and woman, to their innate and authentic dignity as persons.
– Letter to Families, no. 8, emphasis added
- About the Bishops’ Call to Prayer for Life, Marriage, and Religious Liberty
- Sign the pledge to fast on Fridays for life, marriage, and religious liberty
- Join the Call to Prayer Facebook event
This week’s intention and reflection:
Intention: For the guidance of the Holy Spirit in the selection of the next Holy Father: that the next pope may be granted wisdom and strength in leading the faithful into deeper relationship with Christ, that through our own continual conversion, we may witness to the sanctity of all human life through our words and actions.
Reflection: Today is the feast of the Chair of Saint Peter the Apostle. In today’s Gospel reading, Jesus names Peter the rock and foundation of his Church and declares that “the gates of the netherworld shall not prevail against it.” As we await the transition of a new pope, the successor of St. Peter, let us pray for the Holy Spirit’s guidance, trusting in the Lord’s Providence, and thankful for the pastoral care of Pope Benedict XVI over the last eight years. He has consistently presented the invitation of Christ to each of us as to an ever deeper and more personal friendship with Himself, a friendship which is transformative: “Christians are people who have been conquered by Christ’s love and, accordingly, under the influence of that love… they are profoundly open to loving their neighbor in concrete ways. This attitude arises primarily from the consciousness of being loved, forgiven, and even served by the Lord, who bends down to wash the feet of the Apostles and offers himself on the Cross to draw humanity into God’s love” (Pope Benedict XVI, Message for Lent 2013). Let us then continue our Lenten journey faithfully, responding to the Lord’s tender love and allowing Him to transform us, that we may bring His light to the world, witnessing to the sanctity of each human life.
Did you know? Pope Benedict XVI recently linked respect for life with peace: “The path to the attainment of the common good and to peace is above all that of respect for human life in all its many aspects, beginning with its conception, through its development and up to its natural end. True peacemakers, then, are those who love, defend and promote human life in all its dimensions, personal, communitarian and transcendent. Life in its fullness is the height of peace. Anyone who loves peace cannot tolerate attacks and crimes against life.”
USCCB News Release: Heads of Military Archdiocese, Subcommittee for the Promotion, Defense of Marriage Object to Defense Department Same-Sex Domestic Partners Policy
From the USCCB (Feb. 15, 2013):
- Policy undermines marriage between one man, one woman
- Violates Defense of Marriage Act (DOMA)
- Threatens conscience rights of military personnel
WASHINGTON— Archbishop Timothy P. Broglio of the Archdiocese for the Military Services USA, and Archbishop Salvatore Cordileone of San Francisco, chairman of the bishops’ Subcommittee for the Promotion and Defense of Marriage, voiced concern February 15 about a new Department of Defense (DOD) policy on “same-sex domestic partners” and about related comments made by President Obama in his State of the Union address.
Archbishop Broglio questioned how the department could set a policy that undermines the federal Defense of Marriage Act (DOMA) and said the new policy could threaten conscience rights of members of the military. Forcing an officer “to violate his conscience would not be fair,” he said.
Archbishop Cordileone highlighted the policy’s potential effect on children.
“Children, who are our future, have a right to be raised by their mother and father together,” he said. “For the sake of our nation, and especially for the sake of our children, marriage should be promoted and protected at every opportunity, never undermined.”
The full response follows.
Today, Archbishop Timothy P. Broglio, Archbishop for the Military Services USA, and Archbishop Salvatore Cordileone of San Francisco, chairman of the bishops’ Subcommittee for The Promotion and Defense of marriage, responded with concern to a new Department of Defense Policy issued this week regarding “same-sex domestic partners” and to related comments made by President Obama in his State of the Union address.
The DOD policy allocates marriage-like benefits to persons in same-sex relationships. In an apparent reference to the new policy, President Obama said, “We will ensure equal treatment for all service members, and equal benefits for their families – gay and straight.”
In response to the President’s remarks and the new policy, Archbishop Broglio said, “This new policy under the guise of ‘equal benefits’ undermines marriage as the union of one man and one woman because it treats two persons of the same sex as spouses. Can the Secretary of Defense establish a policy that undermines federal law as established by DOMA?” Noting the possible negative effects on religious liberty, Archbishop Broglio asked, “Could a JAG officer choose, out of religious or moral convictions, not to give legal advice on marital and family issues to same-sex ‘partners’ without being subject to discipline? Forcing the officer to violate his conscience would not be fair.”
Archbishop Cordileone also expressed concern over the new policy. “For one thing, it undermines the Defense of Marriage Act, which is the law of the land,” he said. He added: “There is no question that all service members should be treated equally, but it is not discrimination to treat different things differently. Only a man and a woman can bring children into the world, and so marriage, as the foundation of the family, by its very nature can only be between a man and a woman. In fact, by singling out two people of the same sex in a sexual relationship for special consideration, the policy excludes other possible types of relationships between two adults, thus treating the same thing differently. Actually, then, it is rather this policy that discriminates. More importantly, children, who are our future, have a right to be raised by their mother and father together. For the sake of our nation, and especially for the sake of our children, marriage should be promoted and protected at every opportunity, never undermined.”
The new Department of Defense policy memorandum was issued by Secretary of Defense Leon Panetta earlier this week. The policy entitled “Extending Benefits to Same-Sex Domestic Partners of Military Members” must be implemented by the military services no later than October 1, 2013. Under the new policy, all that is required for a “domestic partnership” is a committed relationship between two adults of the same sex who are not in a marriage, civil union, or domestic partnership with anyone else. In many respects, “same-sex domestic partners” of military members will be treated like spouses. For instance, the “partner” of the military member will be entitled to a dependent military ID card, legal assistance from the military, and base exchange and commissary privileges. If both “partners” are in the military, they would be eligible for a joint duty assignment – what was customarily referred to as a joint spouse assignment. President Obama made his remarks on Tuesday in his State of the Union address before a joint session of the United States Congress.
Today’s Sunday Pope Quote comes from the next-to-last Wednesday audience of Pope Benedict XVI, given on Ash Wednesday, February 13, 2013. As reported by Vatican Radio, thousands of pilgrims in excess of the 3500 ticket-holders gathered to hear the Holy Father’s words, given two days after his surprising announcement that he would “renounce the ministry of the Bishop of Rome” on February 28, 2013. In his remarks, Pope Benedict reflected on the meaning of conversion, a traditional Lenten theme, and on what it means to live as a Christian in today’s society.
Pope Benedict XVI: “Today we can no longer be Christians as a simple consequence of the fact that we live in a society that has Christian roots: even those born to a Christian family and formed in the faith must, each and every day, renew the choice to be a Christian, to give God first place, before the temptations continuously suggested by a secularized culture, before the criticism of many of our contemporaries.
“The tests which modern society subjects Christians to, in fact, are many, and affect the personal and social life. It is not easy to be faithful to Christian marriage, practice mercy in everyday life, leave space for prayer and inner silence, it is not easy to publicly oppose choices that many take for granted, such as abortion in the event of an unwanted pregnancy, euthanasia in case of serious illness, or the selection of embryos to prevent hereditary diseases. The temptation to set aside one’s faith is always present and conversion becomes a response to God which must be confirmed several times throughout one’s life.”
– Wednesday audience (Feb. 13, 2013), Vatican radio translation
- About the Bishops’ Call to Prayer for Life, Marriage, and Religious Liberty
- Sign the pledge to fast on Fridays for life, marriage, and religious liberty
- Join the Call to Prayer Facebook event
This week’s intention and reflection:
Intention: For our President, legislators, judges, and all in service to the common good, that through the gift of heavenly wisdom they may work to uphold religious freedom and conscience protection for all.
Reflection: In the face of powerful cultural trends which promote a “freedom of choice,” we need to remember that true freedom is a gift that has been paid for by the blood of Christ. Of the many freedoms given by Christ to His people, the freedom of religion is the most cherished of American freedoms. Just last year, Pope Benedict XVI reminded the U.S. bishops of the need for “an engaged, articulate and well-formed Catholic laity… with the courage to counter a reductive secularism which would delegitimize the Church’s participation in public debate about the issues which are determining the future of American society.”
As we begin Lent, let us reflect with gratitude on the priceless gift of freedom. Paid for by His blood, it is our gift from Him, and we must work together to protect it. May the Blessed Virgin Mary, Our Mother of Hope, unify our efforts in this time of prayer and sacrifice so that together we can build a civilization of love.
Did you know? The freedom of Catholic institutions like hospitals, charities, and universities to adhere to Catholic moral teaching in their health plans is still under threat. Plus, business owners and individuals with moral or religious objections to the Health & Human Services (HHS) sterilization, contraception, and abortifacient mandate receive no conscience protection. See the Bishops’ statement on the new rule proposed by HHS on February 1, 2013 by clicking here.
Happy Valentine’s Day! Today is the last day in National Marriage Week, and the last in our series on sexual difference.
So far in the series, we’ve looked at various ways that our culture describes sexual difference (part one and part two), examined Scripture and the Catechism on the subject, and added two helpful phrases to our repertoire of describing sexual difference (“asymmetrical reciprocity” and “double unity”). One important point remains to be discussed: Why does sexual difference matter?
Difference: the foundation of love
Before considering sexual difference specifically, let’s take one step back: why does difference matter? Our culture seems a bit schizophrenic on the topic of difference. On the one hand, it loudly celebrates “diversity” and the virtue most in vogue is, of course, “tolerance” for people different from you. But on the other hand, difference – especially between men and women – is often treated as suspect, as a thin veneer over inequality. In other words, equality is confused with sameness.
But in a world where everything is the same, love would be impossible. G.K. Chesterton explains why:
“I want to love my neighbor not because he is I, but precisely because he is not I. I want to adore the world, not as one likes a looking-glass, because it is one’s self, but as one loves a woman, because she is entirely different. If souls are separate, love is possible. If souls are united, love is obviously impossible. A man may be said loosely to love himself, but he can hardly fall in love with himself, or, if he does, it must be a monotonous courtship.” – Orthodoxy (Peabody, Mass.: Hendrickson Publishers, 2006), 128.
Difference, in other words, is what saves us from the fate of Narcissus. Difference – recognizing the other as other – is what prevents us from becoming entranced with our own reflection in a shoddy imitation of love.
But even if we accept Chesterton’s point and agree that difference is necessary for love, we might be tempted to think that sexual difference is just one of many differences between persons, such as race, height, or taste in music. What is unique about sexual difference, compared to other possible differences?
Taking bodily life seriously
First, the reality is that being human means being a man or a woman, embodied as male or female. (Even the difficult situations of those born with ambiguous genitalia are the exceptions that prove the rule. An intersex or hermaphroditic condition is not a new gender, but a combination of male and female characteristics.) Taking sexual difference seriously allows us to take the body seriously. It allows us to treat the body as an integral part of our identities, instead of a cage or shell. We are men or women both body and soul. We don’t just have a body—we are our bodies. (See the Catechism, nos. 362-368 on the human person as a unity of body and soul.)
Distinguishing in order to unite
Second, sexual difference is unique because it is inherently referential. Unlike other differences between individuals (height, ethnicity, etc.), which do not require the presence of an “other” to be understood, the bodily reality of a man is only fully understood in light of the bodily reality of a woman. Recall the point in part three of this series: the generic “Adam” is first referred to as “male – ˈiš” when he encounters Eve, the first “woman – ˈiššāh” (see Gen 2:18-25).
But the uniqueness of sexual difference doesn’t end there. The “referential” difference between man and woman does not simply distinguish between the two; it also serves as the foundation of their unity. Or, more accurately, sexual difference distinguishes in order to unite. Only because a man and a woman are sexually different are they capable of forming a complete union of body-persons; if they were the same, no such union would be possible.
In fact, the sexually-differentiated body reveals that man and woman are fundamentally “for” each other. As Bl. John Paul II explained, “The body, which expresses femininity ‘for’ masculinity and, vice versa, masculinity ‘for’ femininity, manifests the reciprocity and the communion of persons” (TOB, 14.4; see also Catechism, no. 371). Being male or female is not simply a matter of biology or anatomy; it is a witness to the call to love and communion that is inscribed within man and woman’s identity as body-and-soul (see FC, no. 11).
Open to the gift of the child
A third reason why sexual difference is unique is because it – and only it – makes two persons capable of welcoming a new child into the world. The “supreme gift” of the child (see GS, no. 50) depends on the sexual difference between father and mother. The spouses’ capacity for procreation, in turn, ensures that their sexual love does not become egotistic, an enclosed circle. The unity of spouses, wrote John Paul II, “rather than closing them up in themselves, opens them up towards a new life, towards a new person” (LF, no. 8).
The difference is the difference
To sum up: Difference is necessary for love; if all were one, love would be impossible. Love requires recognition of the “other” as “other.” But while there are many differences between persons, sexual difference – the difference of man to woman and woman to man – is a unique kind of difference. It is irreducible and primordial, fundamental to human nature and every human experience. In particular, it is the avenue toward full personal-bodily communion between a man and woman, and thus is necessary for a couple to experience the superabundant fruitfulness of conceiving a child. Both of these capacities – for union and for children – matter for marriage. In fact, they are essential for marriage. This helps us to understand why sexual difference – the difference of man to woman and woman to man – is an essential aspect of marriage. Without it, marriage is impossible.
This is the fifth post in our series about sexual difference.
- Common misconceptions about sexual difference (part one and part two)
- Sexual difference in Scripture and the Catechism
- Useful phrase #1: asymmetrical reciprocity
Sexual Difference & “Dual Unity”
In this post, we’ll look at a second helpful way of understanding sexual difference, one that is found in Pope John Paul II’s teachings on the theology of the body, where the Holy Father speaks of “double unity” or “dual unity.” Reflecting on the creation narratives of Genesis, John Paul II writes,
“We observed that the ‘definitive’ creation of man consists in the creation of the unity of two beings. Their unity denotes above all the identity of human nature; duality, on the other hand, shows what, on the basis of this identity, constitutes the masculinity and femininity of created man” (TOB, sec. 9.1, emphasis original).
“Unity,” then, refers to the common humanity and dignity that both men and women have – one humanity, participated in by both. In Eve, Adam finds another creature who, like himself, finds no “suitable partner” among the animals (Gen 2:20). He finds another creature created “in the image of God” (Gen 1:27). And so, as John Paul II writes, “Joy for the other human being, for the second ‘I,’ dominates in the words the man (male) speaks on seeing the woman (female)” (TOB, sec. 8.4).
Yet although man and woman are united in a common humanity, they are irreducibly different. As John Paul II puts it, “Man, whom God created ‘male and female,’ bears the divine image impressed in the body ‘from the beginning’; man and woman constitute, so to speak, two diverse ways of ‘being a body’ that are proper to human nature in the unity of this image” (TOB, sec. 13.2). The “duality” of human nature is precisely the sexual difference, masculinity and femininity.
For John Paul II, the “unity in the flesh” that takes place in the sexual encounter between man and woman has its foundation in their “unity in humanity”:
“When they unite with each other (in the conjugal act) so closely so as to become ‘one flesh,’ man and woman rediscover every time and in a special way the mystery of creation, thus returning to the union in humanity (‘flesh from my flesh and bone from my bones’) that allows them to recognize each other reciprocally and to call each other by name, as they did the first time” (TOB, sec. 10.2).
It is only because of man and woman’s unity-in-difference (two sexes within a shared humanity) that they are able to come together in the fruitful union of marriage. Without a shared humanity, this encounter would not be personal; and without being different sexes, this union “in the flesh” could not take place at all. For Pope John Paul II, the sexual difference is fundamentally “a reciprocal ‘for’ that can and must…serve the building of the unity ‘of communion’ in their reciprocal relations” (TOB, 41.4).
Next: Why Does Sexual Difference Matter?
Welcome back to this series on sexual difference! So far we have looked at various ways that our culture describes sexual difference (here and here) and have delved into Scripture and the Catechism on the subject. Now, in Parts 4 and 5, we will examine two phrases – “asymmetrical reciprocity” and “double unity” – that, despite being mouthfuls, are incredibly helpful in illuminating sexual difference.
In his book The Nuptial Mystery, Angelo Cardinal Scola offers the phrase “asymmetrical reciprocity” as a way to understand sexual difference. He writes that “nuptiality,” the complex phenomenon of male-female interactions, “manifests a reciprocity between me and another. This reciprocity bears a very peculiar characteristic which I call ‘asymmetry’” (92).
Reciprocity: From another, For another
Let’s start with the word reciprocity. In common parlance, reciprocal refers to those relationships in which something is exchanged; there is a sense of mutuality; a back-and-forth in which both parties receive what they need. Unrequited love is, by definition, not reciprocal.
For Scola, reciprocity means all of this, and more. The “more” is that for Scola, reciprocity is not something chosen; it is something given. That is, reciprocity is present in our lives even before we ask for it. The very fact that I am born means that I come from another, to whom I am connected (a relationship of reciprocity) well before my consent – and even despite it. Scola writes, “There is not first a wholly autonomous ‘I’ which then enters into relation with an other. The relation is not extrinsic and accidental, but intrinsic and constitutive” (121). What he means is that reciprocity is “built-in” to the human experience. We are through and through reciprocal creatures.
Scola acknowledges that “the ‘other’ is obviously a category broader than that of the ‘other sex’” (93). In some sense, every person presents themselves to me as an “other” – someone with whom to interact who is not reducible to myself. However, Scola continues, “it is undeniable that the original and basic experience of otherness is founded on sexual otherness” (93, bold added). In other words, sexual difference is the paradigm of reciprocity, of otherness, and of relation. When I encounter a person who is sexually different than me, I am eloquently reminded that I do not, in fact, sum up the entirety of what it means to be human. As Scola puts it, “You, woman, are as fully person as I, man. Yet you are this in a way that is radically different from my own, so decisive and so inaccessible. You are, precisely, other” (381).
Asymmetrical: A difference never overcome, open to fruitfulness
Reciprocity, then, highlights the relational character of human persons, and especially of man to woman and woman to man (sexual difference). But what about the qualifier asymmetrical? Scola uses this term to ensure that reciprocity between men and women does not collapse into something akin to Aristophanes’ myth, where man + woman = whole person. If men and women were “halves,” then their relationship would be perfectly symmetrical, and their encounter would erase all difference between them. Instead – and this is key – the sexual difference between men and women is never overcome. Scola says, “Even in the most intimate form of the unity between husband and wife – the biblical ‘one flesh’ – difference is not abolished. The other remains irreducibly ‘other’” (381). Asymmetry ensures, then, that male-female communion in marriage is not a threat to the personal identities of husband and wife. The mystery of the “one-flesh union” is that even in truly becoming one, the two aren’t dissolved into some sort of amorphous uni-creature.
The importance of asymmetry becomes even clearer when we are reminded that it – irreducible difference – is precisely what enables husband and wife to be fruitful! As Scola writes, “The difference between the two (the man and the woman) makes space for a third…The reciprocity does not cancel the difference because it is asymmetrical, since it exists not for the sake of androgynous union of two halves, but for the procreation of the child” (95, emphasis original). Therefore, asymmetry ensures that the relations between a man and a woman never become an enclosed circle, but rather remain open – from within – to the ecstatic eruption of an entirely new person, the child.
Asymmetrical reciprocity is a useful phrase for talking about sexual difference because it expresses both the “built-in” relation between men and women (reciprocity) but also the fact that their relation is never reducible to a tidy equation (asymmetrical). Scola brings out the wholeness of every man and woman as a human person – a wholeness that is nonetheless always receptive to the other.
Next: Another way to talk about sexual difference – “double unity”
Today’s post is the third in a series about sexual difference, in honor of National Marriage Week.
- Is sexual difference a wound or a societal construct? (Shedding light on popular claims, part one)
- Is sexual difference a chasm or just “gender roles”? (Shedding light on popular claims, part two)
In this post, we will examine Scripture and the Catechism of the Catholic Church (CCC) on the subject of sexual difference.
Jesus takes us back to the “beginning”
Both sections of the Catechism that discuss sexual difference (CCC, nos. 369-373 and nos. 2331-2336) are called “Male and Female He Created Them.” Indeed, they both guide us back to the creation accounts in Genesis (Gen 1:1-2:4 and 2:5-25). It is here, in Sacred Scripture, that we see the sexual difference of man to woman and woman to man for what it really is, an essential good arising from creation itself. The Church’s teaching on sexual difference takes its cue from Jesus, who, when questioned by the Pharisees about marriage and divorce, referred his listeners back to the “beginning”: “Have you not read that from the beginning the Creator ‘made them male and female’…” (Matt 19:4). 
The book of Genesis gives us not one, but two accounts of the creation story. The first (Gen 1:1-2:4) has a distinct rhythm (“Then God said…And so it happened…And it was good”), a clear progression of events, and the crucial anthropological verse: “God created man in his image…” (1:27). The second account (Gen 2:5-25) has a very different feel. Here, we get a glimpse of the interior life of the first humans, and we are allowed a window into the first encounter between Adam and Eve. Taken together, the two accounts illuminate different aspects of the human condition. According to John Paul II, “When we compare the two accounts, we reach the conviction that this subjectivity [in the second account] corresponds to the objective reality of man created ‘in the image of God’” (TOB, sec. 3:1).
What does the “beginning” reveal to us about sexual difference?
- Sexual difference is willed by God as something good: “God created man in his image; in the divine image he created him; male and female he created them…God looked at everything he had made, and he found it very good” (Gen 1:27, 31). Contrary to the myths of Aristophanes and Pandora (see this earlier post), sexual difference is not a wound or a lack, but is a blessing given to men and women by their Creator. The difficulties that sadly befall the relationship between the sexes are not part of God’s original plan, but are some of many tragic consequences of the Fall (see Gen 3:1-19).
- Men and women share an equal dignity and equal intimacy with God: “Man is a person, man and woman equally so, since both were created in the image and likeness of the personal God” (CCC, no. 2334; quoting MD, no.6). This point is said beautifully in the story of the creation of Eve from Adam’s rib (Gen 2:18-25). The original Hebrew uniquely captures the significance, as Fr. José Granados and Carl Anderson explain:
“Most of us probably interpret the account of Eve’s creation of how a male human being named ‘Adam’ got himself a wife. The picture changes somewhat when we learn that the name ‘Adam’ is actually a play on the Hebrew word for earth: hā’adāmāh. For, as John Paul II points out, it’s only after the woman is created that the Bible first uses the Hebrew word for man in the sense of ‘male’: ˈiš. When Eve appears on the scene, a new vocabulary suddenly emerges along with her: The text shifts from hā’adāmāh, which emphasizes man’s connection with the earth, to ‘is, which it then immediately pairs with the word for ‘woman’: ˈiššāh.” [ii]
They conclude, “Far from degrading women to an inferior status, then, the story of Adam’s rib actually underscores that Adam and Eve, male and female, are identical in their dignity and their common humanity” [iii]. Both Adam and Eve come directly from the hand of the Creator. As the Catechism puts it, “Man discovers woman as another ‘I,’ sharing the same humanity” (CCC, no. 371).
- Sexual difference reveals that men and women are created for communion with each other. When God created Eve and brought her to Adam, he cried out joyfully, “This one, at last, is bone of my bones and flesh of my flesh” (Gen 2:23). The author of Genesis connects Adam’s exuberant cry to the institution of marriage: “That is why a man leaves his father and mother and clings to his wife, and the two of them become one body” (Gen 2:24). Centuries later, Jesus quotes this verse in response to the Pharisees’ question about divorce, and he adds, “So they [husband and wife] are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate” (Mt 19:6).
Sexual difference, present as a blessing from the very beginning of creation, is therefore the necessary foundation of marriage. Indeed, as the Second Vatican Council stated, the companionship between man and woman is nothing less than “the primary form of interpersonal communion” (GS, no. 12). As the Catechism says,
“Man and woman were made ‘for each other’ – not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be ‘helpmate’ to the other, for they are equal as persons (‘bone of my bones…’) and complementary as masculine and feminine” (CCC, no. 372).
Sexual difference, inscribed in each person’s body, reveals to us a fundamental truth about human nature: we are not meant to be solitary creatures. Instead, we are created for communion with others, a communion uniquely witnessed by the free, total, and fruitful gift of self exchanged between husband and wife for a lifetime.
Next: Two Phrases about Sexual Difference to Put in Your Back Pocket
 See Bl. John Paul II’s reflections on these words of Jesus, as well as on the creation accounts in Genesis, in the first section of his audiences on the theology of the body: TOB, nos. 1-23.
[ii] Carl Anderson and Fr. Jose Granados, Called to Love: Approaching John Paul II’s Theology of the Body (New York: Doubleday, 2009): p. 45.
Today’s post is the second in a series about sexual difference.
In Thursday’s post, we shed light on two popular (but misleading) claims about sexual difference: that it is a wound or curse, and that it is a societal construct. In this post, we’ll look at two more popular ideas about sexual difference.
Is sexual difference an unbridgeable chasm?
If sexual difference is something more than a societal construct, are we obliged to think that men and women exist on opposite sides of the great Gender Divide chasm – or even on different planets? John Gray’s 1992 book Men are From Mars, Women are From Venus popularized this view and offered numerous translation devices for Martians and Venutians who wanted to progress from intergalactic gridlock to a tentative truce.
But, as we’ll see in the next few posts, sexual difference is not an unbridgeable chasm – if what is meant by that is that men and women occupy completely separate, parallel universes. Instead, as Mary Healy titled her book on the theology of the body, “Men and Women Are From Eden.” The fact that men and women share a common humanity gives them an abiding source of communion, a shared “difference” in comparison to the rest of the world. [i] Even further, sexual difference itself is the avenue toward the unique communion of persons found in marriage. This difference is the basis for the fruitful complementarity and collaboration between men and women.
Is sexual difference simply another way of saying “gender roles”?
Some may fear that the notion of sexual difference is really just archaic gender roles in disguise. Assertions like “All women are x” or “All men are y” suggest that an individual person can be summed up simply by his or her maleness or femaleness. You’re a man, so you must like football; you’re a woman, so you must be a chocoholic. Feminists and others roundly criticize this line of thinking, noting it as stereotyping or reducing personal complexities into gender-specific traits.
But sexual difference is much more than gender roles. Masculinity and femininity are neither just a matter of anatomy nor just a matter of different functions in the home and society (although they have something to do with both). Sexual difference has first to do with one’s identity as a man or as a woman. Maleness or femaleness reaches to the very core of one’s identity, shaping one’s personality “from the inside out.” The bishops’ 2009 pastoral letter on marriage put it beautifully: “Male and female are distinct bodily ways of being human, of being open to God and to one another – two distinct yet harmonizing ways of responding to the vocation to love” (p. 10).
Reducing sexual difference to a matter of rigid “function” ignores the depth of one’s sexual identity. A man may nurture, but he nurtures as a man; a woman may provide, but she provides as a woman. There may be biological or historical reasons for tasks that were typically assigned to men and women, but it’s important not to confuse sexual difference with these tasks (or think that masculinity or femininity is first a matter of doing; it is first a matter of being).
Onward and upward
The next post will take a look at what Scripture and the Catechism say to us about sexual difference. Also, for more on sexual difference and complementarity, check out the video Made for Each Other and companion materials (Viewer’s Guide and Resource Booklet).
Next: Sexual Difference: Back to the BeginningTOB, 5.6). This solitude is both a lack (“It is not good that the man should be alone” – Gen. 2:18) and a confirmation of man’s unique identity as a self-conscious, self-determining subject who is capable of “a unique, exclusive, and unrepeatable relationship with God himself” (TOB 6.2; see also 6.1).
John Paul II is clear that the experience of “original solitude” is shared by both man and woman. It is, in fact, the very foundation of their unity: “The communion of persons could form itself only on the basis of a ‘double solitude’ of the man and the woman, or as an encounter in their ‘distinction’ from the world of living beings (animalia)” (TOB, 9.2).
The U.S. bishops are promoting a pastoral strategy of prayer, penance, and fasting with the goal of rebuilding a culture of life and marriage and protecting religious liberty. One of five components of the pastoral strategy is an invitation to fast and abstain from meat on Fridays from now until November 24, 2013 (the Feast of Christ the King).
You can sign the pledge to fast on Fridays by visiting www.usccb.org/fast.
You can sign up at the same page for email reminders and a weekly intention and reflection. Or you can text “FAST” to 99000 to receive weekly text reminders.
This weeks’ intention and reflection
Intention: For a greater reverence for the gift of marriage and family in our nation and for the healing of those suffering from troubled or broken marriages, especially children. (Written by Bishop Kevin Rhoades, Fort Wayne-South Bend, Chairman of USCCB Committee on Laity, Marriage, Family Life, and Youth)
Reflection: February 7-14 is National Marriage Week, a collaborative effort to strengthen individual marriages, reduce the divorce rate, and build a stronger culture of marriage. In an address to Latin American and Caribbean bishops in 2011, Pope Benedict XVI lauded precisely this kind of marriage-building initiative: “No effort is therefore wasted in promoting anything that can help to ensure that each family, founded on the indissoluble union between a man and a woman, accomplishes its mission of being a living cell of society, a nursery of virtues, a school of constructive and peaceful coexistence, an instrument of harmony and a privileged environment in which human life is welcomed and protected, joyfully and responsibly, from its beginning until its natural end.”
Did you know? Strong marriages and families benefit society in numerous ways. A USCCB review of research on the benefits generated from families rooted in marriage can be found here: “Marriage and the Family in the United States: Resources for Society.”
Today begins National Marriage Week 2013, which will last until Valentine’s Day, February 14. To complement the good work being done pastorally for marriages by the USCCB initiative For Your Marriage, we will be re-running a series that examines in depth the meaning of sexual difference and its importance to marriage. As Pope Benedict XVI has said, “The sexual difference that distinguishes the male from the female body is not a mere biological factor but has a far deeper significance.” We will reflect on that “deeper significance” in this series of posts, seeking to discover the meaning inscribed in the human body and to understand marriage more deeply.
Sexual Difference Post #1: Shedding Light on Popular Claims (Part 1)
First, let’s clear the pathway, so to speak, by thinking about popular notions about sexual difference and where they fail to capture the full truth.
Is sexual difference a wound or a curse?
The idea of sexual difference as a wound has ancient roots. In the myth of Aristophanes, as recorded by Plato in the Symposium, the world was originally inhabited by androgynous creatures (a combination of man and woman). These four-legged, four-armed beings mounted a failed rebellion against the gods. For their punishment, Zeus split each of them in half, fashioning what we now know to be individual men and women. Previously united as one dual-gendered person, these new sexually-differentiated creatures were doomed to wander the world, searching for their “other half.” Sexual difference, here, is a wound, a punishment, and a scar on humankind’s originally unified existence.
The ancient myth of Pandora also alludes to sexual difference as something negative. Pandora is the first woman, and she is as beautiful as a goddess. But along with her beauty, she brought to men her infamous box. When curiosity overcame her, she opened the box and released every sort of evil, sickness, and disaster upon the earth.
Modern life seems to echo these stories. One only has to watch a few episodes of daytime Court TV or the soaps to see the myriad wounds and pain that men and women inflict on each other: domestic abuse, cheating, shouting matches, and so on. It might seem tempting to say that sexual difference is a wound, and the world would be a better place without it!
But this is not the whole story or even the truth of the matter. As the book of Genesis makes clear, sexual difference is good and a gift from God. In Genesis 1:27, we read, “God created man in his image; in the divine image he created him; male and female he created them.” And later, “God looked at everything he had made, and he found it very good” (1:31). (Note that only here, after the creation of man and woman, the pinnacle of creation, does God find his work not just good but very good.)
It is only after the Fall that problems between the sexes begin. With the first sin, shame, mistrust, accusation and distance enter into Adam and Eve’s relationship (see Gen 3:1-13). As John Paul II puts it, “Instead of being ‘together with the other’…man becomes an object for man: the female for the male and vice versa” (TOB, 32.4). How often have these words been lived out since the dawn of creation! And yet animosity between the sexes is not part of sexual difference, but rather a result of sin.
Is sexual difference a construct of society?
A second common idea about sexual difference is that the differences between men and women are socially constructed.[i] In other words, sexual difference and gender traits are what we – society – make them to be, and thus are infinitely malleable – and effectively meaningless (if not oppressive). It is claimed that, with the proper upbringing, a child could be raised as a boy, or as a girl, or as neither until “he” is old enough to decide for “himself.” (Gendered pronouns are a heated topic in the gender-as-social-construct arena.) As Anne Fausto-Sterling puts it, labeling someone as male or female is a “social decision.”[ii]
But is sexual difference just what we make it? Are gender-specific traits caused entirely by nurture, with no contribution from nature? While the interplay of biology and rearing make it difficult to parse out the precise source of a person’s personality and behavior, there is something more at the root of one’s sexual identity than the dictate of society (see Catechism, nos. 2331-2336: “‘God created man in his own image…male and female he created them’” – no. 2331; “Everyone, man and woman, should acknowledge and accept his sexual identity” – no. 2333).
Consider the sad story of Bruce/Brenda/David Reimer.[iii] Or consider the testimonies of mothers who, despite making “Herculean efforts” to raise “gender-neutral” children, come to the realization that their daughters will only wear “a dress and tights,” and their sons are obsessed with toy guns, which are officially banned from the household. As one mother relates, her son “quickly learned that Tinker Toys make wonderful guns, and one of his male friends found that even waffles could be used to shoot his dad at breakfast.”[iv] These stories suggest that sexual difference does, after all, have something to do with a person’s body, and that society has less influence on one’s authentic sexual identity than is sometimes assumed.
Next: Two more popular claims about sexual difference, and why they’re problematic
[i] See, for example, Judith Lorber, Paradoxes of Gender (New Haven, CT: Yale University Press, 1994) and “Feminist Perspectives on Sex and Gender,” Stanford Encyclopedia of Philosophy (May 12, 2008) at http://plato.stanford.edu/entries/feminism-gender/#GenSocCon.
[ii] Anne Fausto-Sterling, Sexing the Body (New York: Basic Books, 2000), p. 3.
[iii] For the complete account of David Reimer’s story, see John Colapinto, As Nature Made Him: The Boy Who Was Raised as a Girl (New York: Perennial, 2001). See also John Colapinto, “What were the real reasons behind David Reimer’s suicide?” Slate (June 3, 2004)
[iv] See Steven E. Rhoads, Taking Sex Difference Seriously (San Francisco: Encounter Books, 2004), pp. 22-25.
About the Sexual Difference Series:
What is sexual difference? What is it not? And why does it matter? This series of posts will attempt to answer these questions, in order to shed light on a crucial – but often misunderstood – aspect of marriage: sexual difference. Sexual difference, man to woman and woman to man, is essential for marriage. The posts in this series will by no means say all there is to say about this rich topic, but hopefully they will provide a jumping-off point for further reflection and discussion.
Pope Benedict XVI continues to speak and preach about marriage, giving us ample wise words to reflect on. Today’s Pope Quote comes from a recent papal address (January 19, 2013) given to the participants in the plenary meeting of the pontifical council Cor Unum. In this address, the Holy Father lays out two visions of the human person, and of what brings happiness. In doing so, he shows how intimately connected marriage is with what it means to be human, particularly man’s social nature.
Pope Benedict XVI: “The Christian vision of man is, in fact, a great ‘yes’ to the dignity of persons called to an intimate filial communion of humility and faithfulness. The human being is not a self-sufficient individual nor an anonymous element in the group. Rather he is a unique and unrepeatable person, intrinsically ordered to relationships and sociability. Thus the Church reaffirms her great ‘yes’ to the dignity and beauty of marriage as an expression of the faithful and generous bond between man and woman, and her no to ‘gender’ philosophies, because the reciprocity between male and female is an expression of the beauty of nature willed by the Creator.”
– Address (January 19, 2013), emphasis added