WOMAN AND MAN IN THE RECENT MAGISTERIUM OF THE CHURCH: READING PACKET

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Gender ideology
Some people prefer to speak of "gender" in place of "sex". But this is not only a change in wording. Behind such a notion is the feminist ideology of gender that began to emerge in the decade 1960-1970. According to this ideology, masculinity and femininity would no longer be determined by sex, but rather by culture. While the term "sex" makes reference to nature and implies two possibilities (man and woman), the term "gender" is a linguistic term which allows for three variations: masculine, feminine and neuter. The differences, then, between man and woman would no longer correspond to a nature which is given-except for the obvious physiological differences-but would be, rather, mere cultural constructs, "created" so to speak, according to the roles and stereotypes assigned to the sexes by each society ("socially constructed roles"). [In languages in which there are not two different words for "sex" and "gender", it is common to speak of "biological sex" and "psychosocial" sex. Thus, for example, in German: "biologisches Geschlecht" and "psycho-soziales Geschlecht".] Within this context, what is emphasized (and not without reason) is that in the past, the differences were disproportionately accentuated, thus leading to situations of discrimination and injustice for many women. For centuries, it is said, it has been the lot of women to be labeled as inferior beings, excluded from public decision-making and from higher education. But today, these people affirm, women have come to realize the great fraud of which they have been the victims, and they are breaking the structures that have been imposed on them. They want, above all, to liberate themselves from marriage and from maternity, both of which are seen as forms of enslavement. Some of the experts of gender feminism even propose the following: "To be really effective in the long run, programs of family planning should seek not only to reduce fertility within the existing gender roles, but to go even further and change the gender roles

themselves with the purpose of reducing fertility."

Some support the existence of four, five, or even six genders, according to various

considerations: male heterosexual, female heterosexual, male homosexual,lesbian, bisexual, and "undifferentiated". This means that masculinity and femininity are no longer considered to be in any way the only natural derivatives of the biological sexual dichotomy. Therefore, any sexual activity would become justifiable. Judith Butler says in her work Gender Trouble: Feminism and the Subversion of ldentiry,: "When we theorize that gender is a construction that is radically independent of sex, then gender itself becomes an artifice free of obligatory ties. As a result, "man" and "masculine" could just as well mean a feminine body as a masculine one; "woman" and "feminine" could just as well mean a masculine body as a feminine one." (Although this book has its critics among even more radical extremist groups because it doesn't completely transcend the biological element, it is still considered one of the key texts of gender ideology.) Heterosexuality, then, far from being "obligatory", would mean just one more possible form of

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sexual practice. It would not even be preferable for procreationt in "more imaginative" societies, biological reproduction could be assured by other techniques, or so affirms Heidi Hartmann in The Unhappy Marriage of Marxism and Feminism. The author anticipates the complete separation of sexuality, maternity and paternity from procreation that artificial techniques make possible today. And since gender "identity", in this view, could adapt itself indefinitely to new and different purposes, it would be up to individuals to choose freely the type of gender to which they would like to belong, in the different stages and situations of their lives.

To achieve a universal acceptance of these ideas, the promoters of radical gender feminism are trying to create a gradual cultural change, a so-called "deconstruction" of society, beginning with the family and the education of children (cf . Family, Marriage and Civil Unions, PONTIFICAL COMMISSION ON THE FAMILY). Gender feminism has found a favorable reception among a sizable number of international institutions, among which are some organizations that form part of the United Nations. In not a few universities, gender studies have been raised to a new scientific level. Using ambiguous language, these studies make the new ethical assumptions about gender seem reasonable. The goal is to "reconstruct" a new world that will include, besides the traditional masculine and feminine genders, other genders that will shape the way we view human life and interpersonal relationships.
These ideas about gender have found a favorable reception in the individualistic anthropology of radical neo-liberalism. They are supported, on the one hand, by diverse, already existent Marxist and structuralist theories (e.g. Friedrich Engels established the basis for a union of Marxism and feminism in his Origin of the Family, Property and the State). They also have found a ready support in the ideas of some of the proponents of the sexual revolution, such as William Reich (lS9l -1951) and Herbert Marcuse ( I 898- 1979), both of whom encouraged all kinds of sexual experimentation. More directly, one can see the influence of the atheist existentialism of Simone de Beauvior (1908-1986), who announced already in 1949 her well-known aphorism: "You are not born a woman, they make you a woman!" This of course was later completed by its logical conclusion: "You are not born a man, they make you a man! Being a man is not a condition given from the beginning, either." The sociocultural studies of Margaret Mead (1901-1978) also could be included in this historic process that consolidated a new branch of radical feminism, although the scientific validity of her contributions has been questioned by other scientists.

When they claim that the masculine and feminine genders are merely the product of social factors, without any relation to the sexual dimension of the human person, the defenders of gender theory are opposing a model as unilateral as their own, which claims exactly the opposite: that there is no connection between the individual and the community in the shaping of one's personal identity as male or female, and each sex has certain fixed social functions by biological necessity, invariable throughout history. (For a clear analysis of the various models of relations between male and female, see Maria Elosegui: Transexuality, Jurisprudence, and Juridical Argument). This model, however, is considered today to be false at the theoretical and juridical level, at least in the West. The subordination of women to men goes against the principle of equality of the sexes, against the United Nations Universal Declaration of Human Rights document of 1948 and against many other documents of the U.N. In some ways, this inequality has been overcome by legislation, but not totally. According to Maria Elosegui, "There is still

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discrimination-direct, indirect, and hidden-in the workplace, in social circles, in financial laws, etc." [...] One cannot deny that the influence of discrimination is patent in social practice.
The process of identification with one's own sex In the human person, sex and gender-the biological foundation and the cultural expression thereof-are not identical, but neither are they completely independent. To establish the proper relationship between the two, it is important first to consider the process by which one forms one's identity as a man or a woman. Experts point out three aspects of this process which, in normal cases, are harmoniously interconnected: they are biological sex, psychological sex, and social sex. (Note: biological sex is usually simply called sex, while psychological and social sex are united in the term gender.)

Biological sex describes the bodily aspects of the person, comprising several distinguishable factors: genetic sex (or chromosomatic sex)-4etermined by the chromosomes XX in the female and XY in the male-is established at the moment of conception, and is then translated into the gonadal sex, or that which is responsible for hormonal activity in the body. This gonadal sex, in its turn, influences somatic sex, which determines the structure of the reproductive organs, both internal and external. It is important to recognize that these biological bases have a profound influence on the entire organism, to such a degree that each cell of a female body is structured differently from each cell of a masculine body. Medical science even points out that there are structural and functional differences between the brain of a female and that of a male.
Psychological sex refers to the psychic experience a person has of being male or female. It consists, concretely, in the consciousness of belonging to a determined sex. This consciousness is formed, for the most part, between two and three years of age and usually coincides with one's biological sex. This can be deeply affected by education and by the child's environment.

Sociological sex (or the civil designation of sex) is the sex assigned to an individual at birth. Basically, it expresses how a person is perceived by others. In general, it is understood to be the result ofcultural-historical processes. It refers to the functions and roles (and even stereotypes) that are designated or assigned to different groups of persons in each society.
These three aspects should not be understood as being isolated one from another. On the contrary, they are integrated into the wider process of the formation of one's own identity. One thus progressively acquires during infancy and adolescence the consciousness ofbeing "oneself'' One discovers one's identity and, within that identity, ever more deeply, the sexual dimension of one's being. Gradually, one acquires a sexual identity (becoming aware of the biopsychological

factorsof one'sownsex,andof itsdifferencefromtheothersex),andalsoa genderidentity (discovering the psycho-social and cultural factors of the roles that men and women play in society). In a correct and harmonious process of integration, both dimensions correspond to each
other and complement each other. Special consideration should be given to those given the name transsexuals (or transgender individuals), since some argue that the existence of transsexuals and hermaphrodites demonstrates that there are not only two sexes. But transsexual states are medical anomalies, with a ranse of clinical characteristics. These conditions (which are rare) usually occur in an

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early stage of embryonic development. Such conditions are defined by conflicts among the usual indications of biological sex. That is to say, transsexual persons have an anomaly in one or more of the links in the biological chain that leads to sexual differentiation: e.g., ambiguous sexual organs, a body type that does not correspond to genetic structure, or an XXY chromosomal structure. The consequent abnormal development of biological sex leads also to difficulties in the development of psychosocial sex. Such persons may be perceived as belonging to the sex other than that which their anatomy would dictate. Rather than use such pathological conditions as propaganda in the effort to "deconstruct" the foundation of the family and society, transsexual persons should be shown respect and given adequate medical treatment.

It is important to distinguish between sexual identity (man or woman) and sexual orientation (heterosexuality, homosexuality, or bisexuality). What is commonly understood as sexual
orientation is the sexual preference that is established in the period of adolescence during which brain development is completed. It may have a biological basis and is shaped also by other factors, such as education, culture, and personal experiences. Although the numbers vary according to several studies, it is safe to say that the vast majority or people are heterosexuals.
Sexual behavior is a different matter. In normal cases, this designates one's own chosen way of behaving with regard to sex. There is a very wide range of ways to express one's sexuality (not all of which are healthy, of course).

Achieving a greater understanding of sexual differences

Since the whole person is either male or female, "in a unity of body and soul", one's masculinity or femininity extends to every aspect of one's being: from the deep significance of the physical differences between the sexes and the influence of these on bodily love, to the psychological differences between them and the different way these are manifested in their relationship with God. Although one cannot cite any specific psychological or spiritual characteristic attributable to only one of the sexes, there are, nevertheless, certain qualities that occur with special frequency and in a more pronounced way in men, and similarly, in women. It is, however, a very difficult task to distinguish these qualities in a definitive way. Most likely it will never be possible to determine with scientific precision what is "typically masculine" or "typically feminine" because human nature and culture, the two great "shapers" of identity, are very tightly interwoven from the beginning. But the fact that men and women experience the world in different ways, solve problems in different ways, feel, plan, and react in different ways, certainly has a solid foundation in the biological constitution of each sex.

Sexuality speaks at the same time of "identity" and "otherness". Men and women have the same human nature, but they have it each in a different way. In a certain sense, they complement each other. Men tend "by natural constitution" toward women, and women toward men. They do not seek an androgynous unity, as in the mythical vision of Aristophanes in Plato's Symposium,but rather, they have mutual need of each other to develop their humanity fully. The woman is given to man as a "help" by the Creator, and vice-versa-and "help" does not mean "servant", nor does it indicate any kind of scorn or disrespect. (Cf. John Paul II, Apostolic Letter Mulieris Dignitatem.) In the Psalms, the psalmist says to God: "You are my help." (Psalms 70, 6; 115,9, 10, I l; 118, l: 146,5) And in the husband-wife relationship, the need for "submission" is not unilateral, but rather reciprocal.

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It is a biological fact that only the woman can be a mother, and only the man can be a father. Procreation is thus ennobled by the context of love in which it comes about. Precisely because of the bond between love and procreation, procreation as the work of the two sexes has been given special place by God at the heart of what it means to be a human person. Paternity and maternity
show immense confidence in the human person on the part of God.

Both man and woman have the capacity to fulfill a fundamental need of the other. In their mutual relations, one allows the other to discover and fulfill his or her own sexual condition. One makes the other conscious of being called to communion and to a mutual self-giving, in a mutual, loving subordination. Both, from different perspectives, reach their own happiness by seeking the happiness of the other.

While arbitrary gender changes bear witness to a certain desire for self-sfficiency, human sexuality really gives evidence of the contrary: a clear disposition toward the other. It shows that human fulfillment lies precisely in relationship, in being-for-the-other. It moves one to go out of oneself, to seek the other, and to rejoice in the other's presence. It is like the seal of the God of Love in the very structure of human nature. Although each person is loved by God "for his own sake" and called to individual fulfrllment, he cannot reach this fulfillment except in communion with others. The human person is made to give and receive love. The sexual condition speaks to us of this, and this has an immense value in itself. Both sexes are called by God to live and act together ("God created the human being in his own image, in he image of God he created him, male and female he created them."Genesis 1:27) This is their vocation. One can even say that God did not create man male and female so that they would engender more human beings, but just the reverse: that men and women have the capacity to engender others in order to perpetuate the divine image that is reflected in their sexual condition.
To be a woman or a man is more than just being a mother or father, however. When one considers the specific qualities with which a woman is endowed, one can also reflect upon what is known as "spiritual maternity". Perhaps even more opportunely, Pope John Paul II speaks of "the genius of woman", which he defines as a basic attitude which corresponds to the physical make-up of women and is nurtured by it. In effect, it is not unrealistic to suppose that the intense relationship that a woman has with generating life can and does give her certain dispositions. Just as during pregnancy, a woman experiences a unique closeness with her unborn child, so, too, her very nature is disposed towards interpersonal encounter. The "genius of woman" can be translated into a refined sensitivity toward the needs of others, along with the capacity of recognizing their inner conflicts and understanding them. One can identify the genius of woman, one might say, as a special capacity for showing love in concrete ways, and of developing the "ethic" of nurturing care. Where there is a "feminine genius", there ought also to be a "masculine genius", or talents which are specifically masculine. Men tend by nature to put a greater distance between themselves and life in the concrete. They find themselves "outside" the process of pregnancy and birth, and can only take part in these through their wives. But it is precisely this greater "distance" that enables them to be more serene in the task of protecting life and of assuring the future. This can make a man become a true "father", not only in the physical aspect, but also in the spiritual sense. (Spiritual paternity supposes a liberation from egocentrism, having been "conquered by love". KAROL WOJTYLA: Radiation of Fatherhooil. lt can lead a man to become an unflappable

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friend, confident and worthy of confidence. But it can also lead him to a certain lack of interest for concrete, daily realities, which, unfortunately, is a phenomenon that has been fostered in these past years by a kind of one-sided education.

In all environments and sectors of society: in culture and art, in politics and the economy, in public and private life, men and women are called to accept each other and to build together a more habitable world. This world will reach its fullness when both sexes harmoniously make their specific contribution.

A proper relationship between ser and gender

There is profound unity among the corporal, psychic, and spiritual dimensions of the human person, and a great interdependence between the biological and the cultural. A person's behavior has always a basis in nature and can never be completly separated from it.

Unity and equality between the sexes does not cancel out their differences. Although both feminine and masculine qualities can vary greatly, they cannot be completely ignored. There will always be a background of human nature, that cannot be blotted out without desperate efforts which lead, in the long run, to the negation of self. Neither men nor women can go against their own nature without becoming truly miserable. The rupture with one's biological self cannot liberate neither a woman nor a man. It is, on the contrary, the road to selfdestruction.

Culture, at the same time, has to give an appropriate response to nature. It should not be an obstacle to the progress of a particular group of people. Injustices against women have been evident throughout history, and still exist today. Yet this long history of discrimination has no biological justification; on the contrary, its roots are cultural, and it must be eradicated. Social roles of men and women should not be considered invariably linked to genetics or to biology. It is desirable for women to assume new roles that are in harmony with their dignity as women. In this sense, Pope John Paul II explicitly rejects the deterministic biological idea that all roles and relations between the sexes are fixed in a single static model, and he urges men to participate "in the great process of the liberation of women." Undoubtedly, the incorporation of women into the labor market is an advancement that creates new challenges for both sexes.
The term gender, then, can be accepted as a human, and therefore free ***expression that is based on biological sexual identity, masculine or feminine. It is suitable to describe cultural aspects of the constructed roles of men and women within a given social context. However, not all social roles are "constructed" at will; some have a greater biological origin. Today, many people are rediscovering with a new clarity that they cannot be really free by going beyond their own nature. One's sex, more than being a privilege or the basis for discrimination, is also an opportunity for one's own development. As a consequence, there is a greater realization that outside the home is not the only forum for the promotion of women. Clearly, women are not to be cast only in the roles of wife and mother; and yet many women are wives and mothers, or want to be, and there has to be a way for them to do so with dignity. The woman with an external professional career can not be declared the only possible ideal of feminine independence.

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The family, certainly, is not the exclusive task of the woman. But even when the man shows his sense of responsibility and combines his professional tasks well with his family duties, one still cannot deny that the woman plays an immensely important role in the home. The specific contribution that she makes there should be fully recognized in legislation and justly remunerated, from an economic and socio-political perspective. The collaboration needed to enact such legislation should be considered world-wide not only as a right, but also as a duty of women.

Final note
The development of society depends on the employment of all human resources. For this reason, men and women should participate in all spheres of public and private life. The attempts made to achieve this just goal in the contexts of government, politics, business, culture, society and family life, can proceed under the banner of "gender equality", as long as this equality includes the right to be different. In fact, some countries and international organizations are already taking into account the different situation of men and women, and are developing plans for equal opportunity which will help promote of women. And at the moment of adopting policies, the "gender perspective" is leading people to consider the possible effects of policy decisions on both men and women.

This "gender perspective", which defends the right to the differences between men and women and promotes co-responsibility in the workplace and in the family, should not be confused with the radical approach, pointed out at the beginning of this article, which ignores and crushes, the natural diversity of the two sexes.

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- Sirnone de BEAUVOIR: A//es in Allem, Hamburg 1974, p.455.

-JuttaBURGGRAF: JuanPablollt,lavocaci1ndelamujer,enScriptaTheologica3l(1999/l),pp.139-155. - Judirh BUTLER: Gender Trouble. Feminism and the Subversion of ldentity, New York-London 1990, p.6. - Josd Manuel CASAS TORRES: La cuarta conferencia mundial sobre Ia mujer,Madrid 1998, p.78. - CONCILIO VATICANO II: Constituci6n Pastoral Gaudium et Spes (GS)' 14. - DAVIDSON, K.R. CAVE, D. SELLNER: Dffirences in visual attention and task interference betvveen males and females reflect differences in brain lateraliry, en: Neuropsychologia (2000/4), pp.508-5 14. - DIVISION FOR THE ADVANCEMENT OF WOMEN FOR THE EXPERT GROUP MEETINC ON FAMILY PLANNING, HEALTH AND FAMILY WELL-BEING Gender Perspective in Family Planning Programs, Bangalore (India), 26-30 de octubre de 1992; y organizado en colaboraci6n con el UNITED NATIONS POPULATIONS FUND (UNFPA). - Maria ELOSEGUI: In tranexuttidad. Jurisprudencia -r ar7umentaci6n juridica, Granada 1999, pp.9 l-l I 8. - Maria ELOSECUI: Los derechos reproductivos. IJn nuevo concepto juridico procedente del mundo Legal
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- Angelo SCOLA: 2Qud es la vida? Madrid 1999,p.128' - Gloria sol-6 ROMEo: Historia del feminismo. siglos XIX y XX, Pamplona 1995, pp.50-53. - Karol WOJTYLA: Radiation of fatherhood, en IDEM: The Collected Plays and Writings on Theater, Berkeley
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