Rooke makes the point that the narrative of Adam and Eve in Genesis 2-3, a narrative “is widely understood to show women as being intrinsically inferior ... ... middle of paper ... ... punish mankind with an ending life. Rooke states that this confirms why women have been discriminated on by men throughout time in religious scripture. Juskiene explains that they (Adam and Eve, Man and Woman) both need one another in order to flourish. Rooke’s argument is one-sided and biased as she makes claim to a lot that the woman has done correctly and only switches the “blame” from one to the other. This weakens her argument immensely, had she taken a more facilitative standpoint her argument would have been more persuasive.
The depreciation of women and their overall inferior position in society can be attributed to the androcentric interpretations of the Hebrew Bible, especially the story of Adam and Eve. Throughout history, the story of Adam and Eve has been used by men to point out the inherent evil in women by pinning the eventual expulsion of Adam and Eve from Heaven on the neck of Eve. Eve has long been blamed for the expulsion from Heaven and in effect, women, even up until today, are portrayed as the “gateway to sin.” The Torah, in general, does not exactly alleviate the situation of women. Many Jewish feminists argue that a big chunk of the misogynistic views of men stem from the exclusivity of God as male. Judith Plaskow says, “There is the fact that we address God as he.
The Christian Tradition is one that has gained and lost respect and value for women in many ways as it has travelled across the globe and crept its way into new cultures and sustained itself through different historical circumstances. From the fetishization of motherhood to the persecution of witches to the rise of female leaders in the church, Christianity has shape-shifted in rituals, imagery and interpretation of the scriptures. Rosemary Radford Ruether, a feminist theologian who writes on the importance of female imagery and language to represent the divine argues: “women no longer stand in direct relation to God; they are connected to God secondarily through a male” (Ruether 151). The tradition has internally contested the correct role of women in the world, the family and the church since its inception. But while women were often condemned or essentialized through the interpretation of Biblical texts (not to mention the selection of those texts), these texts could also serve as a tool for social change.
Throughout history and even today women are regarded as inconsequential. They are chattels or servants, a person without rights. In some present instances, women are struggling to show that they do have rights and can make a contribution to society if given the chance. In scripture it is seen that God’s intention was for equality “…And the man said: This one at last is bone of my bones and flesh of my flesh! She is to be called Woman.” (Gen.2:23) Woman and Man was given a body, mind and soul.
The New Testament does not promote equality but does mention the acts of Jesus. Finally, the Qur'an places women in a subservient role allowing men to keep their under control, by any means. Interpretations of the Gods word under the disguise of organized religion are the product of the gender discrimination of the time and continue to paint women as lesser creatures in the eyes of God. The books of the Old Testament, and variations, are recognized by the Jewish, Christian, and Muslim faiths. Each paint women as the temptress responsible for the mistakes of men.
Works Cited Calagna, S. (2003, February 24). Women and ministry. Retrieved from http://nccfchurch.org/wp-content/uploads/2012/04/Women-and-Ministry1.pdf Hartford Institute for Religion Research, . "What percentage of pastors are female?." Hartford Institute for Religion Research.
Individuals in modern society often treat symbols - religious, cultural and otherwise - as absolute, often ignoring or forgetting the representative aspect of them. When combined with the patriarchy dominating and influencing our society, this is where the primary problem with symbols starts. In feminist theology, religious symbols and their respective associations, pose a great problem not only to the advancement of women’s right, but to the struggle for the equal representation of their voice, and rightly so, their experience. The role of feminist theologians in the recovery of an authentic God-language can only be achieved if there is a significant change from the male dominated religious symbolisms. Jung believed that essential to the meaning of a symbol is the “ability to express more than could be put into words” (Christ 136).
"Israel Information and Action." Union for Reform Judaism. N.p., n.d. Web. "Mission Statement | Women of the Wall | נשות הכותל."
The scriptures describe brave, nurturing, and God fearing women whose decisions impacted the existence of the Israelites. Women and men shared similar roles; however, men had more rights while women had limitations. For instance, male slaves were freed after six years of service while female slaves (Ex. 21:7) were freed only if their master failed to provide clothes, food, and marital rights. Furthermore, the book of Judges (19:24) portrays how a concubine and virgin daughter were offered to satisfy a group of men who wanted to sexually assault another man.