The Task of Woman in the Modern World
by Janet Kalven
The Task of Woman in the Modern World
The Universal Mission of Woman
Woman As Mother of Mankind
The Three Spheres of Woman's Dedication
Woman in Marriage
The Gigantic Task
Woman in Single Life
How Did We Lose the Concept of True Womanhood?
Towards a Solution
A Woman's Influence
Women's status is the rising or falling barometer of a civilization. Without speaking a word or writing a line women can change the way of life of families, nation, and the world.
How essential, therefore, for the common welfare, for the world, and particularly for Christianity that woman know her power, her role, her destiny.
This pamphlet is as timeless as it is timely, as universal as it is local, as applicable to the high as it is to the lowly, as suited to the young as it is to the old.
(Rt. Rev. Msgr.) L. G. Ligutti
National Catholic Rural Life Conference
"The important thing for a country is that the men should be manly, the women womanly." This comment of Chesterton's embodies a fundamental principle of social order. In society, as in any organism, unity and order are achieved through the cooperation of very different members, each fulfilling his own functions and contributing his special qualities to the common good.
The deepest difference among human beingsfar more fundamental than any difference of intelligence or ability, nation or raceis the difference of sex. "And God created man to His own image: to the image of God He created him; male and female He created them." This basic difference is not merely physical but also psychological, coloring the total personality. In the whole range of her beingher mind, her senses, her emotions, her will, her interests and reactionswoman differs profoundly from man.
It is obviously of the greatest importance that this difference find its proper expression in the social functions of the two sexes. Each has unique qualities to contribute to the enrichment of human life. It is essential for the full and harmonious development of society, and especially for a Christian society, that "the men should be manly, the women womanly." Man and woman are made to complement each other at every point. Man's capacity for theory, for forming an abstract and comprehensive view, is matched by woman's practical sense and her gift for detail. Man's ambition and self-assertion which spur him on to great achievement must be balanced by the creative power of woman's spirit of sacrifice and self-surrender. Man's ability for leadership and desire for power must be tempered by woman's spirit of love and selfless devotion.
The undue predominance of either masculine or feminine qualities creates profound disturbances which reverberate throughout the entire social structure, as we can see in our own culture. Western European civilization under the influence of Protestantism, rationalism, liberalism, and other secularizing trends, has become progressively more masculine in the last four centuries. Ours is a culture of the self-assertion of man: of man's reason and scientific method in the intellectual sphere; of man's will to power and conquest in business and world affairs; of man's independence of God in all aspects of life. In our time we need women with a vision of their great task as women who will help to restore the social equilibrium by creating a vital current of the great womanly virtues: the spirit of love, compassion for the suffering, generous self-sacrifice. As women our fundamental contribution to the new order lies in finding our proper role in society. Our most urgent task in the work of reconstruction is to face this problem: What is the function of woman in the social order?
Woman's essential mission in the world is to be for mankind a living example of the spirit of total dedication to God. To love God with her whole heart, her whole mind, her whole strength, and to radiate that love to the worldthis is the universal task of woman. It is true that every human being is made for the love of God and is meant to be totally consecrated to His praise. In what sense, then, can we say that it is the particular mission of woman to be both an example and guide of man along the way of dedication?
There are two poles, two principles in human nature. Father Gerald Vann, O.P., in his recent book, The Heart of Man, distinguishes these two basic tendencies as "man the maker" and "man the lover." Both principles are present to some extent in every human being, but man the maker is realized most perfectly in man; man the lover in woman. It is the maker who asserts, who imposes his idea and his will on the surroundings. The race takes its forward motion along the way of organization and invention from him. It is man the lover who gives, who yields his own will and gladly surrenders not only his will but his very self to the beloved.
Mankind has always recognized that love plays a far greater role in woman's life than in man's. Every woman when she looks into her own heart finds there the deep desire to surrender herself completely in love. Woman is by nature total in her giving; love absorbs her whole being. Byron was expressing the common experience of mankind when he wrote:
"Man's love is of man's life a thing apart
'Tis Woman's whole existence."
In relation to God, we must all fulfill the role of the lover, awaiting the divine initiative, surrendering completely to the divine will. As C. S. Lewis writes so beautifully, "Our role must be always that of patient to agent, female to male, mirror to light, echo to voice. Our highest activity must be response, not initiative. To experience the love of God in a true and not an illusory form is therefore to experience it as our surrender to His demand, our conformity to His desire." Christian tradition has often expressed man's relation to God in the beautiful phrase: the soul is the bride of Christ. But woman's nature has the greater innate affinity for the bridal role, for the act of loving surrender. That is why woman has been throughout Christian history a symbol and example of the spirit of complete consecration to God. Woman's natural capacity for wholehearted giving of herself in love is the basis for her glorious supernatural vocation. It is her function to help to lead mankind to God by becoming herself a radiant example of total dedication to His will.
The lover's surrender opens the way for the action of God's grace in the world. "The world can be moved by the strength of man, but it can be blessed in the real sense of the word only in the sign of woman," writes Gertrude von Le Fort. It is first of all to Our Lady that these words apply. In her, the universal mission of woman, the lover, was fulfilled most completely. Her "fiat" is the perfect expression of the creature's wholesouled surrender to the creator, and through her surrender the fullness of blessing entered into the world. These words may be applied, too, to the universal task of womankind, for it is the function of every woman to re-echo the "fiat" of Mary and thus to become a source of blessing to humanity.
Woman helps to lead society Godward by her direct service of mankind as well as by her example. Total dedication to God implies wholehearted service of man. A loving care for one's neighbor is but the necessary practical expression of a genuine love of God. In woman, the care for one's neighbor has the character of maternal love, with its warm personal devotion and generous sacrifice of self. Spiritually as well as physically, woman is the mother of mankind, the fountain and nurturer of life.
Through her relation to "man the maker" woman exercises a strong spiritual influence on the whole of a culture. Man leaves the imprint of his personality in the creations of his mindworks of science and art, monumental buildings and commercial empires. But woman's masterpiece is life itself. She is not interested in abstract or technical achievements but in persons, and in bringing persons to God. She stays in the background, the great inspirer, whose warm sympathy and encouragement spur man on. Intuitively she perceives what is best and noblest in his proposals and helps to develop it. With her deep awareness of the sacramentality of life, she helps man to see matter as the image of spirit, inspiring him with her vision of the divine poetry of creation and the symbolism of human action.
In the life of every great man one finds this vital influence of a noble womanMonica and Augustine, Paula and Jerome, Scholastica and Benedict, Clare and Francis, Blanche of Castile and King Louis, Clothilde and Clovis, Beatrice and Dante. Woman's influence is subtle and hard to define but nonetheless real. When she no longer fulfills her role as spiritual mother, culture becomes gross, materialistic, brutal, and loses grace and beauty.
Woman must needs fulfill her universal mission of dedication to God and loving service of mankind in some concrete set of circumstances. There are three spheres in which she can carry out her primary task: religious life, marriage, and single life in the world. In the designs of God's Providence, some women in every generation, the "first fruits," are meant to consecrate themselves to God in religion; most women are called to dedicate themselves to Him in marriage; and very few are intended for the life of the unmarried woman in the world. But whether she becomes a nun, a mother of a family, or a single woman in the world, her essential function remains the same: to be a living example of the spirit of surrender and love, the spiritual mother of mankind.
The virgin consecrated to God by her vow of chastity has always been regarded with highest honor in Christian civilization. Consecrated virginity diffuses a fragrant atmosphere of purity and spiritual integrity throughout society, which contributes to preserve the sanctity of marriage and the dignity of womanhood. The greater the respect and esteem shown to virginity in a society, the higher the position of all women will be. It is significant that the Protestant revolt which has had so many unfortunate consequences for the position of woman began with Luther's attacks on virginity and his liquidation of convents and monasteries.
The topic of woman's contribution to society through the religious life, however, demands a separate article for adequate treatment. The present discussion will be confined to the role of woman in marriage and in the single life in the world.
Woman's nature is admirably adapted to her functions as wife and mother. The responsibilities of the family develop her powers and mature her spiritually, mentally, and physically.
Spiritually, a woman becomes mature through surrender, through finding the particular role in which she can accomplish her total dedication to God. The young woman who has found her vocation in life in marriage and is wholly given to her task of bringing her family to God is a mature person whatever her age. She will have that air of serenity and peace which are the sign of the basic fulfillment of her being. The woman who has never surrendered wholeheartedly to any purpose outside herself remains immature all her life, like a bud which never unfolds itself. In marriage, woman can develop a spirit of selflessness which makes her dedication deeper and richer with the years. Her service to her family both expresses her love of God and increases her power of loving. The woman who has no outlet for her love, no one for whom she can spend herself, is apt to become hard, bitter, selfish, because she has no one but herself to consider. The woman who is constantly concerned with the needs of her family can unfold the qualities of love, tenderness, and unselfish devotion which make her truly great and truly happy.
Mentally, a woman's mind matures under the stimulus of the varied practical activities she performs for those she loves. In the concrete, living experience of the family, she can develop sound judgment and a keen insight into human nature. Lombroso's observation can readily be verified.
"The mother of a large family who has had no time to study, having been occupied with her children and her household, has more life, more breadth of ideas, than the old maid of the same age who has done nothing else than to potter about at universities and libraries."
The responsibilities of her family life exercise all woman's mental powers. Her intuition and powers of observation are called into play constantly to discover the unexpressed desires of her family, particularly the needs of the helpless child. She has need of her intuition, too, as well as her tact, to help her solve the hundred problems of human relations and practical affairs that arise in the course of her day. Providing for the family helps to develop woman's natural ingenuity and inventiveness. It is to the ingenuity of women intent on meeting the needs of their families that we owe the discovery of many of the most important arts: horticulture, for example; the creative arts of weaving, pottery, basketry; the domestic arts of food preparation and preservation; the uses of medicinal herbs in healing.
Physically, too, marriage and child bearing represent a development and completion for the normal woman, giving her new beauty and vitality. The mother of a large family experiences a physical fulfillment with the birth of each child which gives her fresh vigor and health. Dr. Alexis Carrell observes that women attain their full development as a rule only after the birth of several children. He writes in Man The Unknown:
"Women who have no children are not so well balanced and become more nervous than the others. The importance to woman of the generative function has not been sufficiently recognized. Such function is indispensable to her optimum development. It is therefore absurd to turn women against maternity."
In a well balanced society, where the family performs all its proper functions, the home is a society in microcosm, presenting all the problems of human relations, all the variety of human activities. The home is at once an economic and industrial center, preparing goods for family use; a school in which the young are introduced to the universe; a sanctuary for rest and relaxation; a temple dedicated to the praise of God. It is woman's function to organize and direct this complex undertaking, a role which demands intelligence talents and spiritual qualities of a high order. Chesterton describes the vastness of woman's task in the family in the following passage from What's Wrong With the World:
"To be Queen Elizabeth within a definite area, deciding sales, banquets, labors, and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes and books; to be Aristotle within a certain area, teaching morals, manners, theology and hygiene: I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious but because it is gigantic, not because it is minute."
One of the greatest of woman's responsibilities is her task as educator, transmitting the fundamental heritage of civilization, the traditions of culture and religion, to the new generation. The child receives his first introduction to civilization from his mother. The first formation of his mind and character belong almost entirely to her. She gives the child his first concepts of reality, his basic acquaintance with his mother tongue. The child's ideas of God, of right and wrong, of repentance for faults, his first meeting with God in prayerall come through the mother's teaching. She socializes the young human being, training him to honesty, courage, generosity, developing self-control, responsibility, and all those other virtues without which society cannot exist. She molds the men and women of the future. No other influence is as strong as the mother's in forming and preparing human beings for life.
Woman not only transmits the foundation of culture to the child; she is the great keeper of tradition in society, the custodian of manners and morals, conserving the gracious customs and fundamental standards of the race. She inspires and enforces the code of social behavior as, for example, the great chatelaines of the middle ages upheld the noble code of chivalry, and the hostesses of the seventeenth century salons cultivated the refinement of taste and manner. She keeps alive those religious customs and traditions in the home and community which link the daily life of man to God by so many intimate bonds. She is the guardian of the moral standard, especially in all that concerns the family. In this respect, as in so many others, the modern woman has abrogated her traditional role with tragic consequences for society.
It is impossible to exaggerate the importance for society of woman's achievement in the family. The family is the foundation of all the larger social structures, the basic cell on which all other agencies depend for the very existence and first formation of their members. A nation can flourish only to the extent that it is composed of healthy, flourishing families. But the family can endure only if the woman spends herself wholeheartedly to create a real home. If the woman looks down upon her function and neglects her task in the family, nothing can take her place; the family will disintegrate and with it the whole society. This should be abundantly clear to us when we see how powerless the most elaborate schools and the most advanced methods of social work are in the face of the rising tide of juvenile delinquents from neglected and broken homes. It is superficial to think as women that we must be in the forefront of public affairs, politics, or business to influence the course of the world. "Not in the branches of a tree but in its roots do force and power reside," writes Gertrude von Le Fort. Woman is at the very roots of social life. If she keeps the sources of life pure and healthy, the entire social order will be renewed and reinvigorated by her effort.
The other sphere through which woman can carry out her mission is the state of single life in the world. In normal times, only a few women are called to this vocation. But in our time, due to the war and to other abnormal social conditions, many women will remain unmarried. We should realize that this circumstance falls within God's Providence, and that He has destined the single woman to fulfill an important role in the modern world.
The task of the unmarried woman is, by her whole hearted surrender to God, to make virginity spiritually fruitful in the world. In embracing virginity, she should radiate purity and nobility of soul. Her very existence, like that of the virgin consecrated in religion, should be a strong positive influence upholding the dignity of womanhood and the sanctity of marriage.
By developing her capacity for spiritual motherhood, she should become a source of strength and comfort and inspiration to mankind. Never has the world been so full of misery, so desperately in need of the healing influence of woman's love. The mission of the unmarried woman in this time is to give the full riches of her maternal love and devotion to alleviate the sufferings and renew the hope of mankind.
In order to accomplish her vocation, the single woman must find an appropriate sphere in which she can carry out her dedication to God through loving service of human beings. She must strike out on new paths, searching for types of work in which she can use her womanly talents and develop her woman's nature. In the education and formation of the young; in agriculture, tending growing plants and animals; in the care of the sick, the weak, the poor, the helpless, woman finds fields of activity appropriate to her capacities as nurturer of life. Unfortunately, work as it is carried on in these fields today often affords small opportunity for the use of woman's characteristic talents. In medicine, in education, in social work, we suffer from depersonalization, from too much large scale organization and mechanical routine, from too much concern with the physical aspects of the process. We need women to pioneer in these fields again, bringing with them their gift for warmly personal service and creating truly womanly occupations. We need women who will help to restore the emphasis on the spiritual, and who will make the work of healing, of teaching, of relieving the distressed a full expression of living charity between human persons.
As we look over the modern world we may be tempted to echo King Solomon's cry: Who shall find a valiant woman? On every hand we see modern women turning away from this type of the greathearted woman. How does it happen that we have lost the concept of the woman of love and sacrifice and have accepted the ideal of the professional woman in its place?
Three major factors have contributed to the destruction of the womanly ideal: the Reformation, and the consequent secularization of western culture; the Industrial Revolution; the Feminist Movement. The Reformation was an ultra-masculine movement with small regard for woman's qualities and woman's functions. As society lost its Catholic sense, it lost also the concept of total dedication, the understanding of the sacramentality of life, the regard for the sanctity of marriageall principles intimately connected with woman's mission and dignity. At the same time, "the masculine desire to dominate the woman found expression in the law." Public opinion looked down upon woman's sphere."Kirche, kuche, and kinderstube" ("Church, kitchen, and nursery") were linked together and treated with scant respect as fit only for women.
Along with the intellectual devaluation of woman's activities came the profound economic and social changes created by the Industrial Revolution. Seventy-five years ago the woman in the home was still the center of a variety of economic enterprises of unquestioned value and importance. But one by one almost all the activities through which a woman served her family, developed herself, and earned the esteem of society, have been lifted out of her hands and transferred to the factory. The sphere in which most women had found their means of dedication was severely curtailed. At the same time, economic necessity forced many women into the labor market to help support their families and thus led them further away from a womanly pattern.
The third influence which has contributed to the loss of a true concept of woman's function is the feminist fallacy. Feminism was born of woman's natural reaction against the depressed condition in which she found herself in a secularized, masculine, industrial culture. The feminists vociferously demanded equality, but unfortunately they conceived equality on a masculine pattern. Their whole struggle for woman's rights has simply helped to destroy the difference between the sexes and has worked to make the woman a slavish imitation of the man. Feminism is an abject surrender to the masculine ideal as the only ideal. The feminist has completely lost faith in herself as a woman. Her effort to prove herself "just as good as a man" betrays her insecurity and is a tacit admission of inferiority.
Woman's struggle for freedom has led her deeper and deeper into a morass of conditions which frustrate her nature and her mission. Chesterton's bon mot is more than a witty pun: "Twenty million women rose to their feet with the cry: 'We will not be dictated to' and proceeded to become stenographers." It is a summary of woman's situation in the modern world. Women rebelled against the confinement of the home; they find themselves now confined to the mechanical routine of the typewriter and the assembly line, rendered all the more monotonous for a woman because of its exceedingly impersonal character.
Woman is made for marriage and motherhood; the modern woman in the name of freedom urges easy divorce and artificial sterility. Woman is well adapted to the universal activity of the home; her demand for freedom leads her to a narrowly specialized education and still more narrowly specialized career. Woman is made for love, for the giving of herself in personal, devoted service. In the modern world she has found her way to a position of lonely and selfish independence.
The problem of woman's role is fundamental and no simple, facile solution will meet it. It is not surprising that a society which has lost its sense for divine things and for man's own nature should have lost also the true concept of woman. The unnatural position of woman in our society is but one aspect of the disintegration of modern culture. Nothing short of an intensive and all-embracing renewal of the modern world in the Christian spirit will restore woman to her proper functions.
What can we do as women to restore a true concept of womanhood?
(1) Know thyself. As women, our first task is to regain our self-respect in the light of a clear concept of our nature and our role. We must grasp the full splendor of the divine idea of woman as it is revealed to us in the sacred writings, climaxing in the figure of Our Lady. If we have the courage to be ourselves and to follow our spiritual mission, then the world will once again recognize and reverence the immeasurable dignity of womanhood.
(2) Restore the Christian Family. We must strive in all ways to restore the family to its rightful dignity and full vigor as the basic cell of the social organism. The family must regain the entire range of its functions, the full scope of its gigantic taskreligious, educational, cultural, economic. As women it is our particular responsibility to develop a new pattern of integral Christian life in the family, in which common prayer, work, study and recreation will build the bonds of unity and draw the family heavenwards.
(3) Create Womanly Work. If woman is to give the full benefit of her special qualities to society, it is of the utmost importance that we create, especially for the unmarried woman, many types of womanly work. We need pioneers of vision and imagination to take the lead in developing occupations which give woman the opportunity to mature and use her distinctive gifts. We must be alert to discover appropriate spheres of activity in which woman may realize her dedication to God in loving service of humankind.
(4) Become Radiant Examples of the Spirit of Total Dedication. Most important of all we must fulfill our primary mission to radiate the spirit of dedication in the world. Never has there been a period in the history of the race when the need for woman's spiritual mission was so great. At the root of all the disorders of our sad, sick world lies man's attempt to assert his independence of God. To bring tranquillity and joy into the chaos of modern society, the first necessity is a profound renewal of spirit, a wholehearted surrender of man to God, a humble and joyful acknowledgment of our complete dependence on Him. To light the way to this surrender is the spiritual mission of the women of the twentieth century, the task of woman in the modern world.
G. K. Chesterton, What's Wrong With the World. Sheed and Ward, New York, 1942.
Gina Lombroso, The Soul of Woman. E. P. Dutton & Company, New York, 1923.
Jacques Leclercq, Marriage and the Family. Pustet, New York. 1942.
Edward Leen, C.S.Sp., What Is Education? Chapter X. Sheed and Ward. New York, 1944.
Walter Farrell, O.P., Companion to the Summa, Vol. IV, Chapter VII. Sheed and Ward, New York, 1942.
Janet Kalven has reminded us of the salutary influence of women upon the achievements of men. (See Woman as Mother of Mankind).
If space permitted, the authoress might have added the names of many other women. Among those added would have been that of Saint Mary de la Cabeza who was the wife of Saint Isidore the Farmer, Patron Saint of American Agriculture. Saint Mary de la Cabeza was a farmer's wife who did housework in a farmhouse, and garden chores, while her husband labored in the fields. Her life story is a source of inspiration to homemakers.
Numerous petitions are regularly received and placed near the sacred relics of Saint Isidore and of Saint Mary de la Cabeza, in the shrine chapel, at the National Shrine of Saint Isidore, 4625 Beaver Avenue, Des Moines, IA 50310-2199.
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