The phrase “women’s empowerment” features in nearly every conversation about feminism. As a fairly general, catch-all term, it is arguably more nebulous and easily appropriated than “feminism.” Regardless, there is great value in discussing women’s empowerment and what it practically looks like. Sometimes in Christian circles, however, it is unfortunately necessary to explain (and even defend) why we advocate for “empowerment” and what that means.

I say “unfortunately” because, on the one hand, there are branches of feminism that adhere to a Marxist philosophy, which focuses predominantly (if not exclusively) on taking power. According to this view, power is idolized as a good in itself rather than viewed as a responsibility to be exercised for the good of others. On the other hand, some people in the Church use false interpretations of Scripture and Tradition to argue that women should not have power.

Fortunately, we can address both extremes by diving into what Catholic feminists mean by “women’s empowerment.”

To begin, we often use the word “power” to refer to several similar concepts, when in fact there are subtle (and crucial) nuances to each. Sometimes, we refer to moral agency and the freedom to make decisions in our own lives, which are unquestionable goods. A person’s agency can be limited in appropriate ways (e.g. when parents require their children to obey rules) or in sinful ways (e.g. when an abusive spouse manipulates and gaslights his/her partner). Other times, we use “power” to mean dominion or control over others. The ability to force others to do our will can be used to protect the weak, but it can also be used for great evil.

As a last example, we also discuss power as religious or political authority. At best, authority is usually taken to mean a “right to power” over others, which will (hopefully) be used for the good of those under it. This definition certainly implies some level of power, but should never be confused with power for power’s sake. Raw power, unanchored from charity and divorced from wisdom, is not life-giving, but deadly. By contrast, true authority respects the dignity of every person and supports human flourishing at the individual and societal levels. The Catechism says as much:

“Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, ‘authority breaks down completely and results in shameful abuse.’” (CCC 1903)

It can be tempting to idolize power, consider it as an end in itself, or view it as incompatible with Christianity. However, power is neither inherently bad or good, nor is it associated with a person’s intrinsic dignity or value. Similar to wealth, power is a gift given in varying degrees to every human being - and like wealth, power is not necessarily a gift that everyone must have in equal measure in order to have a just society.

[P]ower is a gift given in varying degrees to every human being

That said, it is the responsibility of those with power to use it to further the good of those without power: “Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more” (Luke 12:48).

Catholic social teaching reiterates this through promoting the preferential option for the poor and vulnerable. Catholics (and, indeed, all people) have a sacred responsibility to care especially for the vulnerable among us - and we all fall into this category at some point or other. To be human is to be vulnerable, whether we are in the hospital recovering from surgery, facing a layoff at work, or lost and confused in a new country. These are situations in which individuals are called to use what power they have for the good of others on an individual level.

Feminism recognizes that, in addition to individual abuses of power, societies also keep oppressive systems of power in place. Broken systems of power are more difficult to change than individual circumstances, and therefore systemic abuses of power are much harder to address. Those with power have a particular responsibility to people who live under these abuses, or who are chronically “vulnerable”: people of color, immigrants, women, the physically and mentally disabled, children, the marginalized, etc. We must remember that vulnerability takes various forms and does not mean a lack of dignity in any person or group of people. Furthermore, vulnerability often has no relation to one’s abilities and qualities such as intelligence, maturity, physical strength, and virtue.

Feminism recognizes that, in addition to individual abuses of power, societies also keep oppressive systems of power in place.

This is where empowerment comes in. The preferential option for the poor and vulnerable requires that Catholics use what power we have to serve others. At the same time, it will never be enough to make life easier for the poor and marginalized by means of a self-righteous sense of noblesse oblige (however well-intentioned) - if only because those most qualified to assess and address a community’s needs and struggles are members of that same community. Additionally, this point touches on subsidiarity, another aspect of Catholic social teaching (Quadragesimo Anno 79). It is a matter of social justice to empower people in vulnerable circumstances.

I have heard some Catholics argue that weakness is where God’s glory is especially made manifest, and therefore weakness or lack of power constitute a blessing and not a matter of injustice. It is true that acknowledging our own weakness and lack of control can be a great act of humility and is a necessary part of the path to sainthood. It is also true that having any kind of power can give us an illusion of control over our own lives, which we should be wary of. However, none of this means that power is inherently wrong, or that systemic oppression is justified - and it certainly does not mean that we must (or should) choose to allow someone to obtain or keep power if they abuse it.

[I]t will never be enough to make life easier for the poor and marginalized by means of a self-righteous sense of noblesse oblige (however well-intentioned)

I have also heard some state that authentic femininity is not about power. In fact, they say, women should be less focused on power because Mary, the holiest woman and the Mother of God, was not focused on obtaining power. Proponents of this belief cite Mary’s silent suffering, her humility and submission to God’s will, and her near-silence throughout all four Gospels. Of course, it is true that Mary is the greatest of the saints; she was completely receptive to God’s grace and perfectly virtuous. I also agree that we should look to Mary as an example of weakness and humility, remembering that she is an example for all Christians, men and women.

Too often, women are told to be quiet, humble, and submissive, just like Mary. We are told to embrace our weakness, like Mary, because that is the only path to authentic feminine holiness. Too often we forget that Jesus Christ was quiet (Isaiah 53:7, Matthew 27:14), humble (Matthew 11:29), and submissive (Luke 22:42, Philippians 2:6). Christ is our first and perfect example of weakness offered up to God. We should all be like Mary, because Mary is like Jesus.

One of the funny paradoxes of Christianity is that we are called to put both our weakness and our power at the service of charity. It is always an act of Christlike love to accept our weakness. It is always an act of Christlike love to use the power God gives us (however great or seemingly inconsequential) to protect, serve, and love others.

So, yes, I agree that authentic femininity is not fundamentally about power. Neither is authentic masculinity, for that matter. Perhaps a better way to say it would be that authentic (read: holy) femininity is characterized by power to the same extent that authentic masculinity is: that is, only to the degree that our power and strength are put to the loving service of God and neighbor. And part of loving people (especially our poor and vulnerable neighbors) is empowering them to correct injustice and oppression.