List of points

Not infrequently, in speaking of the laity, people tend to ignore women and thus they give a confused picture of the role of women in the Church. Similarly people tend to understand the social emancipation of women simply as the participation of women in public life. What do you think is the mission of women in the Church and in the world?

To begin with, I see no reason why one should make any distinction or discrimination with respect to women, when speaking of the laity and its apostolic task, its rights and duties. All the baptised, men and women alike, share equally in the dignity, freedom and responsibility of the children of God. There exists in the Church that fundamental unity which St Paul taught to the first Christians: Quicumque enim in Christo baptizati estis, Christum induistis. Non est Iudaeus, neque Graecus: non est servus, neque liber: non est masculus, neque femina: 'Now there is no distinction between Jew and Greek, nor between slave and freeman, nor between man and woman' (Gal 3:27-28).

For many reasons, including some derived from positive law, I consider that the distinction between men and women with respect to the juridical capacity for receiving Holy Orders should be retained. But in all other spheres I think the Church should recognise fully in her legislation, internal life and apostolic action exactly the same rights and duties for women as for men. For example, the right to do apostolate, to found and direct associations, to give their opinion responsibly on matters which affect the common good of the Church. I fully realise that all this, which is not difficult to admit in theory when we consider the theological arguments in favour, will in fact meet with resistance from some quarters. I still remember the surprise and even the criticism with which some people reacted to the idea of Opus Dei's encouraging women who belong to our Association to seek degrees in theological studies. Now instead they are tending to imitate us in this, as in other things.

Nevertheless I think resistance and misgivings will disappear little by little. Basically it is only a question of understanding the Church, of realising that the Church is not composed only of clerics and religious, but that the laity also, men and women, are People of God, and have, by divine law, a mission and responsibility of their own. But I would like to add that, as I see it, the essential equality between men and women demands an understanding of the complementary roles which they play in the Church's growth and in the progress of society. Not in vain did God make them man and woman. This diversity should be considered not in a 'patriarchal' sense, but in its full, rich depth of tones and consequences. In this way men are freed from the temptation of 'masculinising' the Church and society, and women from seeing their mission in the People of God and in the world as no more than showing that they can do equally well the tasks which were formerly reserved to men. I think that both men and women should rightly consider themselves as the protagonists in the history of salvation, but each complementing the work of the other.

Monsignor, the presence of women in social life is extending far beyond the sphere of the family, in which they have moved almost exclusively up to now. What do you think about this development? What, in your opinion, are the main characteristics that women have to develop if they are to fulfil their mission?

Firstly, let me say that I do not think there need be any conflict between one's family life and social life. Just as in a man's life, but with particular shades of difference, the home and the family will always occupy a central place in the life of a woman. For it is obvious that when she spends time on her family she is fulfilling a great human and Christian role. Nevertheless, this does not exclude the possibility of her having other professional work — for housework is also professional work — in any worthwhile employment available in the society in which she lives. I can understand why you state the problem the way you do. But I think that if we systematically contrast work in the home with outside work, retaining the old dichotomy which was formerly used to maintain that a woman's place was in the home but switching the stress, it could easily lead, from the social point of view, to a greater mistake than that which we are trying to correct because it would be more serious if it led women to give up their work in the home.

Even on the personal level one cannot flatly affirm that a woman has to achieve her perfection only outside the home, as if time spent on her family were time stolen from the development of her personality. The home — whatever its characteristics, because a single woman should also have a home — is a particularly suitable place for the growth of her personality. The attention she gives to her family will always be a woman's greatest dignity. In the care she takes of her husband and children or, to put it in more general terms, in her work of creating a warm and formative atmosphere around her, a woman fulfils the most indispensable part of her mission. And so it follows that she can achieve her personal perfection there.

What I have just said does not go against her participating in other aspects of social life including politics. In these spheres, too, women can offer a valuable personal contribution, without neglecting their special feminine qualities. They will do this to the extent to which they are humanly and professionally equipped. Both family and society clearly need this special contribution, which is in no way secondary to that of men.

Development, maturity, emancipation of women should not mean a pretence of equality, of uniformity with men, a servile imitation of a man's way of doing things. That would not get us anywhere. Women would turn out losers, not because they are better than men or worse, but because they are different.

In terms of fundamentals, one can in fact speak of equal rights which should be legally recognised, both in civil and ecclesiastical law. Women, like men, possess the dignity of being persons and children of God. Nevertheless, on this basis of fundamental equality, each must achieve what is proper to him or her. In this sense a woman's emancipation means that she should have a real possibility of developing her own potentialities to the fullest extent — those which she has personally and those which she has in common with other women. Equal rights and equal opportunities before the law do not suppress this diversity, which enriches all mankind. They presuppose and encourage it.

Women are called to bring to the family, to society and to the Church, characteristics which are their own and which they alone can give: their gentle warmth and untiring generosity, their love for detail, their quick-wittedness and intuition, their simple and deep piety, their constancy… A woman's femininity is genuine only if she is aware of the beauty of this contribution for which there is no substitute and if she incorporates it into her own life.

To fulfil this mission, a woman has to develop her own personality and not let herself be carried away by a naive desire to imitate, which, as a rule, would tend to put her in an inferior position and leave her unique qualities unfulfilled. If she is a mature person, with a character and mind of her own, she will indeed accomplish the mission to which she feels called, whatever it may be. Her life and work will be really constructive, fruitful and full of meaning, whether she spends the day dedicated to her husband and children or whether, having given up the idea of marriage for a noble reason, she has given herself fully to other tasks.

Each woman in her own sphere of life, if she is faithful to her divine and human vocation can and, in fact, does achieve the fullness of her feminine personality. Let us remember that Mary, Mother of God and Mother of men, is not only a model but also a proof of the transcendental value of an apparently unimportant life.

You refer to the presence of women in public life, in politics. What do you consider the specific task of women in this field?

The presence of women in the whole range of social life is a logical and entirely positive phenomenon, part of the broader phenomenon to which I referred earlier. A modern democratic society has to recognise women's right to take an active part in political life and it has to create conditions favourable for everyone who wants to exercise this right.

A woman who wants to play an active role in public affairs has an obligation to prepare herself adequately, so that the part that she takes in the life of the community can be responsible and positive. All professional work demands previous training and a constant effort to improve one's formation and to adapt it to the new circumstances that may arise. And this is very specially true for those who aspire to occupy leading positions in society, because they are called to a very important service on which the entire community's well-being depends.

A woman with adequate training should find the field of public life open to her at all levels. In this sense it is impossible to point out specific tasks that correspond to women alone. As I said earlier, in this field what is specific is not the task or position in itself, but the way in which the work is done. There are values which a woman more readily perceives, and her specific contribution will often, therefore, change the whole approach to a problem, and can lead to the discovery of completely new approaches.

By virtue of their special gifts, women greatly enrich civil life. This is very obvious, for example, in the sphere of family or social legislation. Feminine qualities offer the best guarantee that genuine human and Christian values will be respected when it comes to taking measures that affect family life, education. and the future of youth.

I have just mentioned the importance of Christian values in the solution of social and family problems, and I want to stress their particular importance in all public life. Just as for a man, when a woman takes part in political activity, her Christian Faith confers on her the responsibility of carrying out a genuine apostolate, that is to say, a Christian service to the whole of society. This does not mean representing the Church officially or semi-officially in public life, and even less using the Church for your own personal career or for party interests. On the contrary, it means forming your own opinions with freedom in all those temporal matters in which Christians are free, and accepting personal responsibility for your opinions and actions, which should be always in keeping with the Faith you profess.

Throughout this interview you have commented on important aspects of human life, in particular those which refer to women, and on the value that is given to them in the spirit of Opus Dei. In conclusion, could you give us your opinion as to how the role of women in the life of the Church can best be promoted?

I must admit this question tempts me to go against my usual practice and to give instead a polemical answer, because the term 'Church' is frequently used in a clerical sense as meaning 'proper to the clergy or the Church hierarchy'. And therefore many people understand participation in the life of the Church simply, or at least principally, as helping in the parish, cooperating in associations which have a mandate from the hierarchy, taking an active part in the liturgy and so on.

Such people forget in practice, though they may claim it in theory, that the Church comprises all the People of God. All Christians go to make up the Church. Therefore the Church is present wherever there is a Christian who strives to live in the name of Christ.

In saying this, I am not seeking to minimise the importance of the role of women in the life of the Church. On the contrary, I consider it indispensable. I have spent my life defending the fullness of the Christian vocation of the laity, of ordinary men and women who live in the world, and I have tried to obtain full theological and legal recognition of their mission in the Church and in the world. I only want to point out that some people advocate an unjustifiable limitation of this collaboration. I must insist that ordinary Christians can carry out their specific mission — including their mission in the Church — only if they resist clericalisation and carry on being secular and ordinary, that is, people who live in the world and take part in the affairs and interests of the world.

It is the task of the millions of Christian men and women who fill the earth to bring Christ into all human activities and to announce through their lives the fact that God loves and wants to save everyone. The best and most important way in which they can participate in the life of the Church, and indeed the way which all other ways presuppose, is by being truly Christian precisely where they are, in the place to which their human vocation has called them.

It is very moving to think of so many Christian men and women who, perhaps without any specific resolve, are living simple, ordinary lives and trying to make them a living embodiment of the Will of God. There is an urgent need in the Church to make these people conscious of the sublime value of their lives, to reveal to them that what they are doing, unimportant though it appears, has an eternal value, to urge them, to teach them to listen more attentively to the voice of God who speaks to them through everyday events and situations. God is urging the Church to fulfil this task, the task of making the entire world Christian from within, showing that Christ has redeemed all mankind.

Women will participate in this task in the ways that are proper to them, both in the home and in other occupations which they carry out, developing their special characteristics to the full.

The main thing is that like Mary, who was a woman, a virgin and a mother, they live with their eyes on God, repeating her words fiat mihi secundum verbum tuum — 'be it done unto me according to Thy word' (Luke 1:38). On these words depends the faithfulness to one's personal vocation — which is always unique and non-transferable in each case — which will make us all cooperators in the work of salvation which God carries out in us and in the entire world.