An extract from
vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_15081988_mulieris-dignitatem_en.html
“The author of the Letter to the Ephesians sees no contradiction between an exhortation formulated in this way and the words: “Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife” (5:22-23). The author knows that this way of speaking, so profoundly rooted in the customs and religious tradition of the time, is to be understood and carried out in a new way: as a “mutual subjection out of reverence for Christ” (cf. Eph 5:21). This is especially true because the husband is called the “head” of the wife as Christ is the head of the Church; he is so in order to give “himself up for her” (Eph 5:25), and giving himself up for her means giving up even his own life. However, whereas in the relationship between Christ and the Church the subjection is only on the part of the Church, in the relationship between husband and wife the “subjection” is not one-sided but mutual.”
Dear severus68,
Cordial greetings and a very good day, dear sister.
The Church has always taught, following the teaching of St. Paul, that the wife was subject to the authority of the husband and must obey him as the Church obeys Christ, assuming, as I have already said, the husband’s commands are just and moral (see
Arcanum by Leo XIII and
Casti Connubii by Pius XI).
In his encyclical
Arcanum, on Christian Marriage, Leo XIII forcefully and clearly restated the traditional teaching:
"The husband is the
chief of the family and the head of the wife. The woman, because she is flesh of his flesh, and bone of his bone,
must be subject to her husband and obey him; not, indeed, as a servant, but as a companion, so that her obedience shall be wanting in neither honour nor dignity. * Since the husband represents Christ, and since the wife *
represents the Church, let there always be, both *in him who commands and in her who *
obeys, a heaven-born love guiding both in their respective duties. For "the husband is head of the wife; as Christ is the head of the Church…
Therefore, as the Church is subject to Christ, so also le wives be to their husbands in all things".
It should be observed, firstly, that John Paul II presents his teaching in
Mulieris Dignitatem as a personal “meditation” written in the first person (“And it seems to me that the best thing is to
give this text the style and character of a meditation” (JPII’s own emphasis). Now the level of authority and binding nature of this “meditation” is far from apparent and can hardly be said to portray definitive teaching which no man may question.
Secondly, Pope LeoXIII emphasized precisely the point that Ephesians 5: 22-23 - which is to say, God Himself - teaches that subjection is required not “
only on the part of the Church” to Christ, as JPII asserts, but
also on the part of the wife to her husband, because in the order of familial authority the husband represents Christ and the wife represents the Church, as Pope Leo taught explicity in the above cited passage. It is, I think, rather significant that JPII quotes only the beginning of the key sentence from Ephesians - "For the the husband is the head of the wife - whilst omitting the conclusion: "
as Christ is the head of the Church".
Indeed, it is impossible to see how any authority could exist any more in the family than in Holy Mother Church if there were a “mutual subjection” and no ruler-subject relation between the spouses. This whole notion of “mutual subjection” is surely a conundrum, since you cannot have a subject without a ruler, not a ruler without a subject and neither the Church nor the family can have two heads.
Thirdly, JPII suggests that St Paul’s teaching is but “a way of speaking” arising from “the customs and religious tradition of the time”. In the first place, the “religious tradition of the time” was Christianity. Moreover, does not St. Paul mean exactly what his words signify, and what both Pope Leo XIII and Pope Pius XI both affirmed they signify, namely, that the wife is subject to the husband as the Church is subject to Christ? Is not God Himself the author of those words, which were written “wholly and entirely, with all their parts, *at the dictation of the *
Holy Ghost”, to recall the teaching of Pope Leo in
Providentissimus Deus? Are the Catholic faithful to conclude, then, that God dictated His revelation of the Divinely ordained constitution of the family in language that was culturally determined and required “unpacking” by historico-critical exegesis, and that Pope Leo, Pope Pius and all their predecessors misinterpreted the Epistle to the Ephesians by reading it too literally? Sorry but that is a sort thing that one associates with liberal Protestantism. What then of St. Paul’s teaching on homosexuality, and all the other “hard sayings” of the New Testament? Were these similarly “ways of speaking” that should now be understood in some different sense? That, I am quite certain, is not what the late John Paul II intended and neither should we intend such, but it is important, as DAAVEED1590 and I have said, to take the whole sweep of Catholic tradition to get an authentically balanced perspective of Catholic doctrine.
Warmest good wishes,
Portrait
Pax