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These qualities, along with all the others which make up the feminine lot, are features of the image of Mary; they are also the characteristics of a particular type of personal fidelity: the fidelity of a woman to her husband and her children. Such fidelity recalls the will of the Lord, who desires that every woman should love her husband, and that the offspring of her womb should honor and respect their father. In like manner, in the mystery of the Church, the Virgin Mary indicates to all women that they have a role of singular value in the work of redemption. If she is honored as "Queen of the Apostles" (cf. Lk 1:28), it is not because she occupies a position of higher prestige than that of the men, but because of her heart's capacity for love, a love which surpasses all boundaries of kinship or gender. What Mary did for her Son with her free and willing obedience is the truest example of the concrete "creative love" which calls, and leads, every woman to "herself" (cf. Elenkidis, 2016, 316). Consequently, as parrhesia is a good for women, it is even more so when it is her own. In her humanity, woman is like God: only in faith, in the fidelity of faith, will the woman ever be able to come face to face with God. Mary has already intimated this fact to the Church: when she said "Behold the handmaid of the Lord" (Lk 1:38), she placed the Church and all women in her place. The Church therefore has a new role to play in terms of respect for woman, which she must develop and which will profoundly affect her own free development. In her own way, the Church must go forward as the mother of all mankind, as the mother of all women, who is called on to rescue the dignity of all women by renewing man's sense of responsibility and his sense of guilt. [187]
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