Abstract
This summary article is based on my research, undertaken since 1961, concerning formative Christian anthropology. Conflicts between normative religion and women’s rights are already well analyzed concerning Islam,1 but rather unexplored concerning traditional Christianity. Here the case of Roman Catholicism is highly significant, since the Catholic Church, according to 2001 Vatican statistics, is the world’s largest branch of Christianity, comprising 17.3% of the global population, or 1.050 billion human beings.
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References
Ann Elizabeth Mayer, Islam and Human Rights: Tradition and Politics (Boulder, Colo.: Westview Press, 1999); Shaheen Sardar Ali, Gender and Human Rights in Islam and International Law: Equal Before Allah, Unequal Before Man? (The Hague: Kluwer Law International, 2000); Jonas Svensson, Women’s Human Rights and Islam: A Study of Three Attempts at Accommodation (Lund University, Sweden: Almqvist and Wiksell, 2000 ).
The process of entry into the system of international organizations started in 1929 when the Vatican City joined the World Telegraph Union and the Universal Postal Union. Since 1957, the supreme organ of government of the Roman Catholic Church is uniformly termed the Holy See. As a legal entity, the Holy See obtained status as a Non-Member State Permanent Observer at the United Nations in 1964 when the Secretary General, U. Thant, accepted its self-designation as such. (Switzerland had obtained this status in 1948 ). See Josef Kunz, “The Status of the Holy See in International Law,” American Journal of International Law46 (1952): 3 0 8–1 4 (arguing the case for sending a US ambassador to the Holy See). The attribution of statehood to the Holy See appears somewhat anachronistic since the Papal State in central Italy, restored to the Roman pontiff at the Congress of Vienna in 1815, was finally conquered and annexed by Italy in 1870. In 1929 the Lateran treaty, signed by II Duce Benito Mussolini and Cardinal Pietro Gasparri, recognized the papal sovereignty of the Vatican City (0. 4 4 square kilometers or 108.7 acres) in compensation for the loss of the Papal State. See Anika Rahman, “Church or State? The Holy See at the United Nations,” Conscience 20 (1999): 2–5; David Nolan, “The Catholic Church at the United Nations: Church or State?” Conscience 21 (2000): 4, 20–24.
Female reproductive autonomy was established as a human right in international law by the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), in force since 1981, as of 16 July 2001 ratified by 168 states. Article 16, paragraph 1 reads: “States Parties shall take all appropriate measures to eliminate discrimination against women in all matters relating to marriage and family relations and in particular shall ensure, on a basis of equality of men and women… (e) The same rights to decide freely and responsibly on the number and spacing of their children and to have access to the information, education and means to enable them to exercise these rights.” The Holy See, along with eight Muslim states, has not signed this Convention, nor the 1952 Convention on the Political Rights of Women. The US has signed but not ratified CEDAW, mainly because of political pressure from Protestant fundamentalism.
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Erna Lesky, Die Zeugung^und Vererbungslehren der Antike und ihr Nachwirken (Mainz: Verlag der Wissenschaften und der Literatur, 1950); Aline Rousselle, Porneia ( New York: Basil Blackwell, 1988 ).
John T. Noonan Jr., Contraception: A History of its Treatment by the Catholic Theologians and Canonists ( Cambridge, Mass.: Harvard University Press, 1986 ).
Ambrogio Valsecchi, Controversy: The Birth Control Debute 1958–1968 (London: Geoffrey Chapman Ltd., 1968).
The Majority Papal Commission Report“ is reprinted in The Catholic Case for Contraception ed. Daniel Callahan (London: Macmillan, 1969), 149–73, where the core rationale is spelled out at page 161: ”The reasons in favor of this affirmation are of several kinds: social changes in matrimony and the family, especially in the role of the woman; lowering of the infant mortality rate; new bodies of knowledge in biology, psychology, sexuality and demography; a changed estimation of the value and meaning of human sexuality and of conjugal relations; and most of all, a better grasp of the duty of man to humanize and to bring to greater perfection for the life of man what is given in nature.“ See ibid., 174–211; the Minority Report is a pathetic example of male celibate isolation from human reality.
Jan Grootaers, “Humanae Vitae, encyclique de Paul VI,” Dictionnaire d’Histoire et de Géographie ecclésiastiques 25 (1994): 328–34 (Wojtyla’s conservative stance favored his papal election in 1978 ).
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John Maloney, The Making of Moral Theology: A Study of the Roman Catholic Tradition (New York: Oxford University Press, 1987), 259–301; William H. Shannon, The Lively Debate: Response to Humanae Vitae ( New York: Sheed and Ward, 1970 ), 117–46.
See Kari Vogt, “Catholicisme et Islam: Une rhétorique apologétique commune à propos de la femme,” in Borresen and Vogt, Women’s Studies of the Christian and Islamic Traditions, 359–65. (The definition of motherhood as women’s specific dignity corresponds to Islamic sexology.) See Kari Elisabeth Borresen, “Jean Paul II et les femmes,” Lumière et Vie 257 (2003): 57–69.
Joseph A. Selling and Jan Jans, eds., The Splendor of Accuracy: An Examination of the Assertions Made by Veritatis Splendor (Kampen, The Netherlands: Kok Pharos, 1995); see Charles E. Curran and Richard A. McCormick, eds.,John Paul IIand Moral Theology (New York: Paulist Press, 1998). For a pertinent critique of the papal concept of God as a superimpregnator, who creates new life through the biological finality of human sexual organs, contradicting human autonomy as being created in God’s image, see Christian Duquoc, “Procréation et dogme de la création,” Lumière et Vie 187 (1960): 51–65.
James H. Provost, “Freedom of Conscience and Religion. Human Rights in the Church,” in Culture Chrétienne et Droits de VHomme—du rejet à l’engagement, ed. Michel J. Verwilghen (Rome: IFCU, 1991), 35–61; William Johnson Everett, “Human Rights in the Church,” in Religious Human Rights in Global Perspective: Religious Perspectives, ed. John Witte Jr. and Johan D. van der Vyver ( Boston: Martinus Nijhoff, 1996 ), 121–11.
Alberto Ronchey, “In sei milliardi stretti e caldi,” (Six crammed and overheated billion) Corriere della Sera, 14 November 1998.
Kari Elisabeth Borresen, “The Ordination ofWomen: To Nurture Tradition by Continuing Inculturation,” Studia Theological (1992): 3–13.
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In 1974, five women members were refused to present their minority report that contested the commission’s submissive final document. The women did not dare to publish this report until several years later. See Maria del Pilar Bellosillo et al., “Women Appeal to the Pastors of the Church,” Pro Mundi Vita Bulletin 108 (1987): 1–36.
Karl Rahner, Theological Investigations XX: Concern for the Church ( New York: Crossroad, 1981 ), 35–47.
Walter Gross, ed., Frauenordination. Stand der Diskussion in der katholischen Kirche ( Munich: Erich Wewel Verlag, 1996 ).
The Vatican prefers to keep these women priests underground, but they appear in Hansjacob Stehle, Geheimdiplomatie im Vatikan. Die Pdpste und die Kommunisten (Diisseldorf: Benzinger Verlag, 1993), 320,428.
Kari Elisabeth Borresen, “Image ajustée, typologie arrêtée: Analyse critique de Mulieris dignitatem,” in Borresen and Vogt, Women’s Studies of the Christian and Islamic Traditions 343–57.
Kari Elisabeth Borresen, Anthropologie mediévale et théologie mariale (Oslo: Universitetsforlaget, 1971); Kari Elisabeth Borresen, “Mary in Catholic Theology,” Concilium 188 (1983): 48–56.
Andrew Brown, “The Future of the Papacy,” The Spectator (25 April 1998): 13–14.
Daniel C. Maguire, The Moral Revolution: A Christian Humanist Vision ( New York: Harper and Row, 1986 ), 122.
Kari Elisabeth Borresen, “Christianisme et féminisme,” in Maschio efemmina li creo, ed. Fiorenza Taricone (Verona: II Segno dei Gabrielli Editori, 1998 ), 83–99.
See Jerome J. Shestack, “The Philosophical Foundations of Human Rights,” in Symonides, Human Rights: Concepts and Standards, 31–66; Arvonne S. Fraser, “Becoming Human: The Origins and Development of Women’s Human Rights,” Human Rights Quarterly 21 (1999): 853–906.
One indication is the differential total fertility rates 1995–1999 for Norway, Denmark, Finland, and Sweden compared to Italy and Spain: Norway 1.85, Denmark 1.72, Finland 1.73, Sweden 1.57, Italy 1.20
Spain 1.15. The State of World Population 2000is available online at http://unfpa.org/swp/2000/english/ indicators/indicators2.html.
Ursula King, “Gender and the Study of Religion,” in Religion and Gender, ed. Ursula King (Oxford: Blackwell, 1995 ), 1–38.
Doris E. Buss, “Robes, Relics and Rights: The Vatican and the Beijing Conference on Women,” Social and Legal Studies 7 (1998): 339–63.
See the statement of the Holy See concerning the Declaration and Platform for Action of the United Nations Conference on Women in Beijing, 1995: “The Holy See in no way endorses contraception or the use of condoms, either as a family planning measure or in HIV/AIDS prevention programmes,” Report of the Fourth World Conference on Women available online at gopher://gopher.undp.org/00/unconfs/ women/off/a—20.en, chapter V, sec. 11. It is of note that faced with human disaster, the Vatican has now dissociated the medical use of condoms from its upheld ban on condoms as means of contraception. At the United Nations Special Session on HIV/AIDS, 25–27 June 2001, New York, the Holy See’s Permanent Observer presented a statement after the adoption of the Declaration of Commitment on HIV/ AIDS 2 August 2001, with implicit reference to # 23 and # 52: “He emphazised that in accepting the language on the use of condoms as a method of prevention of the disease, the Holy See in no way changed its moral position.” The full text of the 2 August 2001 UN Declaration is available online at: c h t t p://www.unaids.org/whatsnew/others/un_special/Declaration020801_en.htm.
It is important to note that the widespread selective abortion of female fetuses in Asia mainly results from the axiomatic inferiority of femaleness. This discrimination in Hinduism and Buddhism is explained by the ontological hierarchy of reincarnation and rebirth, placing women between men and animals. The current euphemism of blaming cultural relativism instead of androcentric religion is here especially fallacious; consider the widespread practice of direct or indirect female infanticide, well documented from classical antiquity to early modern Europe.
It is noteworthy that a majority of leading feminist theologians are Catholics. Their contribution as experts will be important in a third Vatican Council. Some influential European scholars are as follows: Elisabeth Gôssmann (Munich), Anne Jensen (Graz), Ursula King (Bristol), Cettina Militello (Rome), and Janet M. Soskice (Cambridge), and in the USA (significantly, all nuns): Anne E. Carr (Chicago), Margaret A. Farley (Yale), Elizabeth A. Johnson (New York), and Sandra M. Schneiders (Berkeley).
Examples of similar approaches, with a significant time lag, are the following: Letty M. Russell, ed., Feminist Interpretation of the Bible (Philadelphia: Westminster Press, 1985 ) and Amina Wadud Muhsin, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective ( New York: Oxford University Press, 1999 ).
Kari Elisabeth Borresen, “Femmes et théologie depuis 1960—le parcours d’une protagoniste,” in Donne e Teologia. Bilancio di un secolo, ed. Cettina Militello (Rome: Edizioni Dehoniane, 2003); see Christine Amadou, “An interview with Kari Elisabeth Borresen,” in Borresen, The Image of God, xxii-xxix; Rosemary R Ruether, Women and Redemption: A Theological History ( Minneapolis, Minn.: Minneapolis, 1998 ), 190–93, 338.
Kari Elisabeth Borresen, “Religious Feminism and Female God-language: From Hildegard von Bingen to Thérèse de Lisieux,” in Ab Aquilone: Nordic Studies in Honour and Memorv of Leonard E. Boyle. O.R, Suecoromana VI, ed. Marie Louise Rodén (Marieberg, Sweden: Riksarkivet, 2000 ), 197–222.
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Børresen, K.E. (2004). Religion Confronting Women’s Human Rights: The Case of Roman Catholicism. In: Lindholm, T., Durham, W.C., Tahzib-Lie, B.G., Sewell, E.A., Larsen, L. (eds) Facilitating Freedom of Religion or Belief: A Deskbook. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-5616-7_23
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