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References are made within the earliest Christian communities to the role of women in positions of church leadership. Paul's letter to the Romans, written in the first century, commends Phoebe who is described as "deaconess of the church at Cenchreae" that she be received "in the Lord as befits the saints, and help her in whatever she may require from you, for she has been a helper of many and ...
Pope John Paul II, in his apostolic letter Christifideles Laici, states that women have specific vocations reserved only for the female sex, and are equally called to be disciples of Jesus. [102]
Mulieris dignitatem (Ecclesiastical Latin: [muliˈeris diɲiˈtatem]; "the Dignity of a Woman") is an apostolic letter by Pope John Paul II on the dignity of women, published on 15 August 1988, and written in conjunction with the 1987-88 Marian Year. [1]
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Dies Domini - Dies Domini is an apostolic letter promulgated by Pope John Paul II on July 30, 1998. In this doctrine, Pope John Paul encourages the Catholic population to 'rediscover the meaning' behind keeping the Lord's Day holy. Mulieris Dignitatem: On the Dignity and Vocation of Women on the Occasion of the Marian Year, 1988.
Spiritus Domini is an apostolic letter in the form of a motu proprio by Pope Francis signed on 10 January 2021 and released the next day. It changed the 1983 Code of Canon Law to allow women to be admitted to the instituted ministries of acolyte and lector (reader), which had until then been exclusively available to men.
The concept of "uni-duality" in the Letter refers to the fact that God confides to the unity of the two, man and woman, not just the task of procreation, but the very construction of history. This Letter, more than any other writings, emphasises the importance of the contribution of women in professional work and world governance. [1]
[81] [4] Evangelical Christians who place emphasis on the infallibility of the Bible base their opposition to women's ordination as deacons and pastors partly upon the writings of the Apostle Paul, such as Ephesians 5:23, [82] 1 Timothy 2:11–15, [83] and 1 Timothy 3:1–7, [84] which they interpret as demanding male leadership in the Church.