The gender theory, looked at from the perspective of Christian anthropology, creation theology and human ecology

Epilogue

It is of utmost importance to point out the errors of the gender theory, because it has grave consequences for the future of being a man and being a woman, marriage, the family, matrimonial and sexual morals and also the proclamation of Christian faith in itself.

Notes

  1. Oxford English Dictionary online version, August 1, 2014), s.v. “Sex,” Noun 2. (http://www.oxforddictionaries.com/definition/english/sex en s.v. “Gender,” Noun 1. (http://www.oxforddictionaries.com/definition/english/gender#gender_12).
  2. Cfr.. https://www.who.int/health-topics/gender.
  3. An alternative for the gender theory is the ‘queer theory’, which implies that it is impossible to classify somebody according to a gender category, because the boundaries between them are vague an fluid.
  4. See: https://www.who.int/gender-equity-rights/understanding/equity-definition/en/.
  5. This hormone blocks the production of gonadotropins by the hypophysis, which stimulate the gonads to produce testosterone and en estrogen.
  6. Anderson R.T. reports some of these cases in his book When Harry Became Sally: Responding to the Transgender Moment, New York/London: Encounter Books, 2018, Chapter III, pp. 49-76.
  7. Hoff Sommers Chr., Who stole feminism. How women have betrayed women, New York: Simon & Schuster, 1994, particularly chapter 1, “Women under siege.”
  8. Beauvoir S. de, Le deuxième sexe II: L’expérience vécue, Parijs: Gallimard, 1949, Deel I, Hoofdstuk I: “Enfance,” p. 13.
  9. This is the thread of the book of De Beauvoir, cited in footnote 8.
  10. Firestone S., The dialectic of sex. The case for feminist revolution, New York: Bantam Books, 1970 (herziene ed; 1ste ed. in 1970), p. 1. 
  11. Ibid., p. 8. 
  12. Ibid., p. 206; Firestone also observes that the use of artificial reproduction to liberate the woman, though perhaps suspect in contemporary society (i.e. 1970) will be possible in the postrevolutionary systems.”
  13. Namely the dialectical materialism of Marx and Engels and structuralism, zie: Eijk W.J., “L’ antropologia cristiana e la teoria del genere,” (vedi: http://www.vatican.va/roman_curia/congregations/cfaith/incontri/rc_con_cfaith_20150114_esztergom-eijk_it.html), pp. 3-6; cfr. Idem, “Christelijke mensvisie en gendertheorie,” Communio 44 (2019), nr. 2, pp. 101-122, particularly pp. 105-107.
  14. Firestone S., The dialectic of sex. The case for feminist revolution, New York: Bantam Books, 1970, p. 206.
  15. Ibid., p. 209.
  16. Ibid.
  17. Ibid., pp. 206-207.
  18. Paul VI, “Litterae Enciclicae Humanae vitae (25 juli 1968),” AAS 60 (1968), pp. 481-503, nr.14, particularly pp. 490-491.
  19. Simon P., De la vie avant toute chose, Parijs: Mazarine, 1979.
  20. Nietzsche Fr.W., On the genealogy of Morals, New York: MacMillan, 1897, First Essay “Good and Evil, Good and Bad,” nr. 13, p. 47.
  21.  Butler J., Gender Troubles. Feminism, and the subversion of identity, New York/London: Routledge, 1990, pp. 24-25.
  22. Ibid., p. 30.
  23. Wilson A., “Lesbian visibility and sexual right at Beijing,” Signs 22 (1996), Autum, pp. 214-218; Statement van P.B Ditsie voor de United Nations Fourth World Conference on Women in Peking op 13 september 1995, see: https://www.sahistory.org.za/dated-event/beverly-palesa-ditsie-first-out-lesbian-woman-address-united-nations-about-lgbt-rights.
  24. Annex I, “Beijing Declaration,” nr. 19; vgl. nrs. 24, 38; “Mission Statement,” nr. 3, zie: https://www.unescwa.org/sites/www.unescwa.org/files/page_attachments/beijing_declaration_and_platform_for_action.pdf
  25. About this issue a clash took place during the International Conference on Population and Development in Cairo in 1994 between the delegation of the Holy See, which proposed to mention the right to life under the principles of the action program, and some NGO’s of women who opposed that, because they feared that the recognition of the right to life of the fetus would complicate the legalization of procured abortion. One tried to resolve the conflict by mentioning as first rule of the action program article 1 of the Universal Declaration of Human Rights, which speaks of rights from birth, that of life included. See: Copelon R., Chr. Zampas, E. Brusie, J. de Vore, “Human rights begin at birth: International law and the claim of fetal rights,” Reproductive Health Matters 13 (2005), pp. 120-129; cfr. Sen G., P. Östlin, Unequal, Unfair, Ineffective and Inefficient Gender Inequity in Health: Why it exists and how we can change it. Final Report to the WHO Commission on Social Determinants of Health, 2007, p. 17, see: https://www.who.int/social_determinants/resources/csdh_media/wgekn_final_report_07.pdf; cf. Commission on Social Determinants of Health of the World Health Organization, Final Report: Closing the gap in a generation Health equity through action on the social determinants of health, Geneve, WHO Pressm 2008, p. 154, see: https://apps.who.int/iris/bitstream/handle/10665/43943/9789241563703_eng.pdf;jsessionid=F68600B9CE3934CC68FEE5CAE5963B35?sequence=1. 
  26. This view of man is called the ‘identity theory of mind’, see: Armstrong D.M., A materialist theory of the mind, London/New York: Routledge & Kegan Paul/Humanities Press, 1968 (2nd ed. Published in 1993); LEWIS S.K., “An argument for the identity theory,” The Journal of Philosophy 63 (1966), pp. pp. 17-25.
  27. One finds a dualistic view of man in the writings of several radical feminists, cfr. SPELMAN E.V., “Woman as body: ancient and contemporary views,” Feminist Studies 8 (1982), nr. 1, pp. 109-131.
  28. Second Vatican Council, “Pastoral Constitution Gaudium et Spes (7 December 1965),” nr. 14, AAS 58 (1966), p. 1035; the Church refers in her magisterial teaching about the human being as a substantial unity of soul and body to the philosophical explanation of Aristotle and Thomas Aquinas, which implies that the soul is the substantial form of the human person, which ‘forms’ the primary matter into a living human body. The human person is therefore not limited to the soul, but is constituted by both soul and body, cfr. Council of Vienne (1312), DH n. 902; Lateran Council V, (1512-1517), DH n. 1440; John Paul II, “Encycliek Veritatis splendor (6 August 1993),” AAS 85 (1993), pp. 1133-1228, citaat op p. 1172.
  29. Ibid., p. 1171. 
  30. John Paul II, Man and Woman He Created Them: A Theology of the Body, Michael Waldstein (red.), Boston: Pauline Books & Media, 2006.
  31. John Paul II, General audience of 12 september 1979, in: Ibid., 2:3-5, pp. 135-137.
  32.  John Paul II, General Audiences of 14 and 21 november 1979, in: Ibid., 9-19, respectively pp. 161-169.
  33. John Paul II, Apostolic Letter Mulieris dignitatem (15 augustus 1988),” AAS 80 (1988), pp. 1653-1729, particularly pp. 1664-1667.
  34. John Paul II, Apostolic Exhortation Familiaris consortio (22 november 1981),” AAS pp. 81-191, in het bijzonder pp. 91-93.
  35. John Paul II, Apostolic Letter Mulieris dignitatem,” op. cit., p. 1670.
  36. Benedict XVI, “Encyclical Letter Caritas in Veritate (29 June 2009),” AAS 101 (2009), pp. 641-709, quote on p. 687.
  37. Benedict XVI, “Address to the Bundestag, Berlin (22 September 2011),” AAS 103 (2011), pp. 663-669, quote on p. 664.
  38. Benedict XVI, “Address to the Clergy of the Diocese of Bolzano-Bressanone (6 August 2008),” AAS 100 (2008), pp. 625-641, quote on p. 634.
  39. Pope Francis, “Encyclical Letter Laudato si’ on care for our common home (24 May 2015),” AAS (2015), pp. 847-945, particularly 849.
  40. Benedict XVI, “Address to the German Bundestag, Berlin (22 September 2011), op. cit, p. 668.
  41. Pope Francis, “Encyclical Letter Laudato si’ …, op. cit., pp. 
  42. Cfr. John Paul II, “Apostolic Letter Mulieris dignitatem,” op. cit., nrs. 9-10, pp. 1670-1677.
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