The unity of the two

A human being, whether male or female, is a person, and therefore, “the only creature on earth which God willed for its own sake”; and at the same time this unique and unrepeatable creature “cannot fully find himself except through a sincere gift of self”. Here begins the relationship of “communion” in which the “unity of the two” and the personal dignity of both man and woman find expression. Therefore when we read in the biblical description the words addressed to the woman: “Your desire shall be for your husband, and he shall rule over you” (Gen 3:16), we discover a break and a constant threat precisely in regard to this “unity of the two” which corresponds to the dignity of the image and likeness of God in both of them. But this threat is more serious for the woman, since domination takes the place of “being a sincere gift” and therefore living “for” the other: “he shall rule over you”. This “domination” indicates the disturbance and loss of the stability of that fundamental equality which the man and the woman possess in the “unity of the two”: and this is especially to the disadvantage of the woman, whereas only the equality resulting from their dignity as persons can give to their mutual relationship the character of an authentic “communio personarum”. While the violation of this equality, which is both a gift and a right deriving from God the Creator, involves an element to the disadvantage of the woman, at the same time it also diminishes the true dignity of the man. Here we touch upon an extremely sensitive point in the dimension of that “ethos” which was originally inscribed by the Creator in the very creation of both of them in his own image and likeness.
This statement in Genesis 3:16 is of great significance. It implies a reference to the mutual relationship of man and woman in marriage. It refers to the desire born in the atmosphere of spousal love whereby the woman’s “sincere gift of self” is responded to and matched by a corresponding “gift” on the part of the husband. Only on the basis of this principle can both of them, and in particular the woman, “discover themselves” as a true “unity of the two” according to the dignity of the person. The matrimonial union requires respect for and a perfecting of the true personal subjectivity of both of them. The woman cannot become the “object” of “domination” and male “possession”. . . .
These words of Genesis refer directly to marriage, but indirectly they concern the different spheres of social life: the situations in which the woman remains disadvantaged or discriminated against by the fact of being a woman. The revealed truth concerning the creation of the human being as male and female constitutes the principal argument against all the objectively injurious and unjust situations which contain and express the inheritance of the sin which all human beings bear within themselves. The books of Sacred Scripture confirm in various places the actual existence of such situations and at the same time proclaim the need for conversion, that is to say, for purification from evil and liberation from sin: from what offends neighbour, what “diminishes” man, not only the one who is offended but also the one who causes the offence. This is the unchangeable message of the Word revealed by God. In it is expressed the biblical “ethos” until the end of time.

In our times the question of “women’s rights” has taken on new significance in the broad context of the rights of the human person. The biblical and evangelical message sheds light on this cause, which is the object of much attention today, by safeguarding the truth about the “unity” of the “two”, that is to say the truth about that dignity and vocation that result from the specific diversity and personal originality of man and woman. Consequently, even the rightful opposition of women to what is expressed in the biblical words “He shall rule over you” (Gen 3:16) must not under any condition lead to the “masculinization” of women. In the name of liberation from male “domination”, women must not appropriate to themselves male characteristics contrary to their own feminine “originality”. There is a well-founded fear that if they take this path, women will not “reach fulfilment”, but instead will deform and lose what constitutes their essential richness. It is indeed an enormous richness. In the biblical description, the words of the first man at the sight of the woman who had been created are words of admiration and enchantment, words which fill the whole history of man on earth. – from Mulieris Dignitatem (1988)

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