Gender Roles

https://w2.vatican.va/content/dam/francesco/pdf/apost_exhortations/documents/papa-francesco_esortazione-ap_20160319_amoris-laetitia_en.pdf

 

Paragraph 286 from Amoris Laetitia

 

286. Nor can we ignore the fact that the configuration of our own mode of being, whether as male or female, is not simply the result of biological or genetic factors, but of multiple elements having to do with temperament, family history, culture, experience, education, the influence of friends, family members and respected persons, as well as other formative situations. It is true that we cannot separate the masculine and the feminine from God’s work of creation, which is prior to all our decisions and experiences, and where biological elements exist which are impossible to ignore. But it is also true that masculinity and femininity are not rigid categories. It is possible, for example, that a husband’s way of being masculine can be flexibly adapted to the wife’s work schedule. Taking on domestic chores or some aspects of raising children does not make him any less masculine or imply failure, irresponsibility or cause for shame. Children have to be helped to accept as normal such healthy “exchanges” which do not diminish the dignity of the father figure. A rigid approach turns into an overaccentuation of the masculine or feminine, and does not help children and young people to appreciate the genuine reciprocity incarnate in the real conditions of matrimony. Such rigidity, in turn, can hinder the development of an individual’s abilities, to the point of leading him or her to think, for example, that it is not really masculine to cultivate art or dance, or not very feminine to exercise leadership. This, thank God, has 216 changed, but in some places deficient notions still condition the legitimate freedom and hamper the authentic development of children’s specific identity and potential.

©2017 Mr. D. Sader | World Religions | All Rights Reserved

The Eucharist

http://www.vatican.va/evangelii-gaudium/en/files/assets/basic-html/page40.html

 

The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak.
We are to be facilitators of grace, not arbiters.

©2017 Mr. D. Sader | World Religions | All Rights Reserved

Angel of the North

Angel of the North by Blake Debassige

In this painting, The Angel of the North by Ojibwa artist Blake Debassige, we can see how some First Nations artists are integrating the spiritual traditions of their own people with those of the Christian tradition. The painting also reveals the connection between the natural world and the spiritual world.

  1. What familiar symbols can you find?
  2. What elements in the painting show the importance of the natural world to Aboriginal peoples?

Reflection:
Note the wings of the angel in the painting. They are shaped like the wings of an eagle, a spiritual symbol often seen in Aboriginal art. Placing the wings of an eagle on the shoulders of an angel symbolizes a merging of Aboriginal spirituality and Christianity. the angel is drawn as a two-dimensional, transparent figure, revealing the spiritual nature within – a style that is common among the Woodland school of artists made famous in Canada by Norval Morrisseau. The rays from above suggest the presence of the Great Spirit or God. The angel has released one of her sacred feathers as a gift to those who live on the Earth for use in their sacred rituals. The eagle is one of the most sacred spiritual symbols for Aboriginal peoples in Canada. Angel of the North and other similar paintings illustrate the way in which some peoples have integrated their spirituality with their Christian faith.

 

Isaiah 40:31

©2017 Mr. D. Sader | World Religions | All Rights Reserved