Gènere i feminisme

Because most young Africans who migrate to Europe cannot obtain visas, their travels frequently take place outside of legal channels, with high economic costs, and at great personal risk. The long routes of transit are strewn with migrating victims who have lost their lives in the attempt. Many of those who manage to reach Europe are women, some of them mothers. Not a few of them arrive on the coasts of the Canary Islands with small children who were born in their country of origin or who were conceived during the trip.

Why has it been so difficult for the Catholic church to reach out to LGBTQ people?  Why does the church lag so far behind secular organizations, and even other churches, who have made this community feel more welcome?  And why is the church so slow to try to help and protect a group of people who are often at risk of harassment, beatings and violence? Why is it so hard for Catholics to see LGBTQ people as beloved children of God?

The issue of women and the notion of the feminine has again come to the fore, both in the secular world as well as in the ecclesial sphere. Could this be why women are taking on leading roles in a turbulent, violent and changing world? Could this be why Pope Francis has brought up the issue time and time again? Whatever the reason, at this point in time, when the world as a whole finds itself immersed in violence, and facing so many economic, political and social problems, there is a widespread sense that women can play an important role in the process of change.

Jorge Riechmann calls the 21^st century the “Century of the Great Test,” for he sees it as the century in which the future of the planet and the survival of the human race are at stake.

The feminization of poverty has been long invisible, since analyses of poverty and social exclusion have not taken gender into account. The difficulty of access to education, to land and to credit together with greater in security and vulnerability in the labour market have contributed to female impoverishment, with the result that 'poverty has a woman's face'. This state of affairs needs to become more visible with gender understood as a risk factor when it comes to undergoing poverty.

Throughout history, God acts and shows himself in many ways, and especially in his martyred male and female friends. Even at the cost of their lives such women undeniably witness to the identification and rejection of political systems that turn their backs on the most basic huuman rights. This booklet seeks to further their recognition and help us understand why such apparently fragilebeings should have come to threaten those who are powerful in worldly terms.

In the thirty-fifth year of its existence, Cristianisme i Justícia now issues its 200th booklet. We have always sought to kindle hope and feed a widely-shared desire for a world that is more just and more fraternal. In keeping with that desire and alert to the world around us, the present publication aims to provide a clear account of the teamwork in which our Centre is engaged, and a reliable guide to the challenges on which Cristianisme i Justícia reflects now and in the future. We also invite to join us all those engaged in dialogue between faith and the struggle for a juster world.

The ethics of care has often been ignored by traditional ethics, which has relegated it to the private or domestic sphere or has assigned it exclusively to women.   In a world wounded by poverty and inequality it becomes necessary to recover a Christian vision of justice that spells out the meaning of caring for others and for the Earth and that impels us toward social transformation.  That is precisely what theologian Lucía Ramón does in this booklet.

No one doubts that the winds of change are blowing, and we are only beginning to perceive their power and their vastness.  In this context the Church is faced with a dilemma: should she draw back defensively or should she respond to the voice of the Spirit of God as revealed in a multitude of signs?  The author explores some of those signs and urges the Church toward a profound renewal so that she becomes herself a sign of hope for our world.