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Womens role in the bible
Compare and contrast the two creation stories
Comparing the two creation stories
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How far can you be a Feminist Biblical Scholar and Remain a Faithful Christian or Jew?
Introduction
The number of feminist scholars critically assessing Biblical narrative has risen since the second feminist movement of the 1970s (Scholz 2014). A common theme of their scholarship has been to what extent the Bible may be seen to favour men. Some feminist scholars may not be able to legitimately assess the Bible and remain faithful to it because of such outdated views on women in a time when women’s equality is encouraged. I will firstly discuss the difficulties of being a feminist scholar and a Christian or Jew with particular reference to belonging to men, being of less value in society, and finally with a focus on key issues arising from Genesis 2 and 3 whereby gender roles and woman’s blame for the Fall of Man have been central to feminist interpretations. I will then assess ways in which such difficulties may be overcome with a different interpretation, beginning with refuting claims concerning the Creation story. This will be followed by analysing how the Bible is read and the value of historical context when doing so. By discussing these aspects, I will reach a conclusion as to how far you can be both a feminist scholar and a faithful Christian or Jew.
Difficulties
The first issue which feminist scholars face in whether they can be a faithful Christian or Jew is that the Bible states multiple times how women are subordinate to men. This can be seen in 1 Corinthians 11:7-9 where it is said that the man ‘is the image and glory of God: but the woman is the glory of the man… neither was the man created for the woman but the woman for the man.’ This clearly states that women are inferior to men and belong to them similar to a po...
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...orm Criticism and Beyond’. Journal of Biblical Literature. 88 (1), pp.1-18.
Russell, L. M. (1985). ‘Authority and the Challenge of Feminist Interpretation’. In: Russell, L. (ed.). Feminist Interpretation of the Bible. Oxford. Basil Blackwell. pp.137-146.
Scholz, S. (2014). Feminist Scholarship on the Old Testament: Introduction. Available: http://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0020.xml. Last accessed 19th March 2014.
Schungel-Straumann, H. (1993) ‘On the Creation of Man and Woman in Genesis 1-3: The History and Reception of the Texts Reconsidered’. In: Brenner, A. (ed.). A Feminist Companion to Genesis. Sheffield: Sheffield Academic Press. pp.53-76.
The Holy Bible, New International Version
Trible, P. (1973). ‘Depatriarchalizing in Biblical Interpretation’. Journal of the American Academy of Religion. 41 (1), pp.30-48.
The stories about women in the bible illustrate the importance of their role and contribution to society. Women were slaves, concubines, and child bearers; they were also wives, matriarchs, and prophets. Although, some women had less important titles than others each served a purpose. Even if the Bible does not explain God’s relationship with women as with Moses and other prophets, it illustrates the love and dedication women had for Him. The scriptures describe brave, nurturing, and God fearing women whose decisions impacted the existence of the Israelites.
Calloway, Mary. Sing O Barren One: A Study in Comparative Midrash. New York: Society of Biblical Literature. 1986.
... better support his claims. Lastly, the author could have tied the book a little better, in his conclusion, to the overall theme of women, the Church and God.
One would suspect that Trible disagrees with Millet's viewpoint, since she forges ahead regardless in her effort to evoke a dialogue between these two towers of thought. By no means, of course, does she pretend that there is a certain enmity between the Bible and women. Quite to the contrary, she treats it as a given. "It is superfluous to document patriarchy in Scripture," she writes (Ibid.), proceeding to list in a footnote a number of other sources that have done so before her. A few sentences later, she states, "Considerable evidence indicts the Bible as a document of male supremacy." (Ibid.) But despite this damning testimony, Trible maintains a faith in the usefulness of the Bible--and specifically, chapters 2 and 3 of Genesis, on which she focuses--to females and supporters of the Women's Liberation Movement. "The more I participate in the Movement," she says, "the more I discover my freedom through the appropriation of Biblical symbols. Old and new interact." (Ibid., 31) She concludes her introduction...
We are all familiar with the creation story in Genesis of the Bible—a rib was taken from Adam (man) in order to create Eve (woman). Did this set the tone for women’s submissive role in society? History shows us that this is not true, since women dating as far back as the 6th century had power and were taken seriously. Strong women, such as Perpetua of Carthage, used their faith as a means of helping others and asserting their power in a male-dominated culture. As the years went on, though, women experienced a loss of power and control. A woman’s worth was directly associated with h...
In her article, “Feminist Hermeneutics and Biblical Studies”, Phyllis Trible discusses the issues centered toward women in the bible (Trible). She addresses issues not just concerning equality, but also how men viewed women in biblical times. Trible examines the role of women in the bible, and the misconception they carry, that leads many into harms way.
The bible has been the center of many debates and has been used correctly and incorrectly. My objective in this paper is to illuminate the many flaws in the century-old yet ever present interpretation of the bible that suggests women are lesser than men. I will also commend and explain the use of the bible during the civil rights movement.
Religion is powerful in that it controls followers’ behaviours and beliefs throughout their entire lives; it is a form of social control. Catholicism is one of the most widely known religions influencing more than 2 billion people around the world (Ross). Within Catholicism not everyone are seen as equals; men have greater privilege than women. The bible and church are from a male’s point of view (Christ 86) and passages within the bible are used to enforce a sexual hierarchy. In fact, the oppression of women begins with the first story in Genesis about creation, which portrays females as being inferior to men and even of an evil nature. This one passage is the main source of justification of oppression of woman in the church (Daly 13). The church and its teachings instil low self-esteem and low self-worth in women; it creates false identities that are supposed to be God’s plan (Daly 3). One has to wonder why women participate in the church and follow its teachings, and how women can overcome the oppression in the church.
In our present era, there is no doubt that the evolution of women's rights has come a long way. It is in the Western Culture that these values for which women have fought for generations, are in conflict with Genesis 1-3. The events that occur in this "creation story" are crucial in that it begins when God creates man in his own likeness and man is given domination over all living things. The significance is the prominence given to men; God is male and his most important creation is male. The biblical account underlines the supremacy of man while making it clear that women play an inferior role. Furthermore, the biblical account also describes how woman are disobedient and yield to temptation, the result of which is the expulsion of both Adam and Eve from the Garden of Eden. In the poem "How Cruel is the Story of Eve", Stevie Smith's castigation towards the biblical story of Eve demonstrates how women have been victims of despair and suffering since the beginning of time. She holds it responsible for cruelty towards women in history, she implies that the values derived from the story of Eve were forced upon women without choice, and finally, she challenges the authenticity of the religious tale on a whole. Without a doubt, women have fallen victim to an untrue, religious tale from the beginning of time, and the poem is an outcry representing the suffering of women throughout history.
THE STATUS OF WOMEN IN THE HEBREW SCRIPTURES (OLD TESTAMENT). 2004. 21 October 2004. www.religioustolerance.org
Umansky, Ellen. "Feminism in Judaism." Feminism and World Religions. Ed. Arvind Sharma and Katherine Young. Albany: SUNY Press, 1999. 179-213. Print.
Discussing the contemporary sociological perspective of modern feminism to ‘divine’ wisdom should involve a brief overview of the theology’s focus. McGrath suggests that ‘Feminism is a global movement, arguing for gender equality and a right understanding of the relationship between women and men to be affirmed by contemporary theology and practice’ (McGrath, 2011: p.88). Thus, when discussing wisdom in the scriptures the feminists are observing how gender is represented and the effect of this representation upon helping or hindering a ‘right relationship’ between the genders.
Womanist biblical hermeneutics also challenges both male and female Eurocentric perspectives and Black theological perspectives. Cheryl Sanders, an ethicist, and Junior outline ways that womanist biblical scholarship has been influenced by traditional European biblical scholarship and the theological and biblical scholarship of Black males. Both scholars also note however that although feminist and black male biblical scholarship provided an impetus toward methodological reorientation in biblical studies, their interpretations fail to regard the intersectionalities of sex and race as meaningful in biblical interpretation and constitutive of Black women’s struggles. Biblical scholar Renita Weems’s scholarship accentuates the ways that Anglo-Saxon
Two weeks a month a woman was considered unclean and unable to partake in certain religious ceremonies. This part of a woman’s physicality is overlooked when the men need woman for child bearing and the immense role they play in creating life, which is referenced similar to what God does with humanity. Woman not being allowed to achieve higher religious statuses has not allowed another perspective on the scripture as well as it has permanently kept women second to men within the religion, even is the society around the religion has changed to include women
The root of all gender issues which presently exist in society may be traced back to The Creation Story in Genesis. This crucial chapter of the Bible provides evidence supporting that God intended for man and woman to exist as equals, yet he assigned gender roles once Adam and Eve disobeyed him by eating the fruit from the forbidden tree of good and evil. Thus, men have been characterized as the “breadwinners” and women as “child bearers and housekeepers” since the beginning of humanity. The story of Lilith as Adam’s supposed first wife suggests Adam took on a patriarchal role from the beginning, yet Lilith refused to accept his assumed superiority. She initially challenges him, and then leaves him; she represents a rebellious, yet independent woman. Although these two stories on the first man and woman are significantly different, the two convey that men and women have been trapped in certain roles since the beginning of time, and have always had a power struggle between them. Gender issues have not evolved over time; they have always existed.