The New Catholic Feminism

Part 20: The Triumph of the Feminine Genius Through Mary

The following is final installment of a 20-part series. Read the entire series at

Before we address the main topic of this final installment of our web series, it is important to look at a couple of examples of what I suggested last time: "the transformation [of our culture] can begin with each one of us, in the choices we make in how we choose to live each day."

Part 19: The Feminine Genius and a Civilization in Crisis

The following is part 19 of a 20-part series. Follow the series at

According to Pope St. John Paul II and the New Catholic Feminism that he initiated, women are called today to turn the world upside down: to upend the anti-life values that govern the technocratic, materialistic culture all around us. Genevieve Kineke puts this in historical perspective for us:

Part 17: Women and the Family

The following is part 17 of a 20-part series. Follow the series at

There can be little doubt that a majority of women, at some point in their lives, are called to the vocation of wife and mother in a family. Whether they interpret this as a call from God or not, most women naturally desire to do this, just as most men will seek one day to become husbands and fathers.

Part 14: Radical, Post-Modern Feminism

The following is part 14 of a 20-part series. Follow the series at

The extreme body-personality (or body-soul) dualism of contemporary secular feminism that we saw last time in the work of Simone De Beauvoir, takes an even more radical form today in the movement known as Post-Modern Feminism. According to Post-Modern Feminists such as Judith Butler and Donna Harroway, a human being cannot be defined as either male or female, for a variety of reasons:

Part 13: Is the New Catholic Feminism Really 'Feminist'?

The following is part 13 of a 20-part series. Follow the series at

Anyone who has read the first 12 installments of this web series might be tempted to reply: "Well, this is all very interesting, and all very Catholic, but how is it really feminism? Haven't the New Catholic Feminists just stretched the meaning of the term "feminism" to include themselves, when the word has no such "complementarian" historical roots?"