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Status of women in religion
Women's religious roles in Judaism
Gender role in religion
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Before the standardization of Christian doctrine, early Christians created a large number of sects based on their diverse understanding of Christianity and its implications. The view about women is a subject in particular. In “God The Father/God The Mother”, Elaine Pagels outlines Orthodoxy and Gnostics’ distinct attitudes toward women in Christianity in terms of symbolism of god and women’s religious and social roles. She then explains how the change of Christians’ social status and the conversion of Hellenized Jews promote Orthodoxy’s constraining idea of women finally out-compete Gnostic’s supportive one. Sharing the same opinion with Pagels, I would add that the degree of popularity of the Christianity and ·the assimilation of Christianity by Egyptian, Mediterranean and Persian religions also take crucial role in the transformation of attitudes to women, from affirming to suppressive.
Initially, during mid-1st century, as a newly-established sect, Christian doctrines were shared by only a small number of people and needed as much individuals as possible gathering together to propagandize and develop the sect to a strong religion; therefore, even though deriving from Judaism which discriminated and excluded female, Christians at that time welcomed the contribution from not only men but also women, generating a gender egalitarian atmosphere. The intend of including more female believers and the ideas of sexual equality were clearly reflected in Gospels written between 70 AD to 100 AD. In the gospel of Mark 5:25-34, talked by Professor Chang in class, for example, Jesus is described to cure a woman who suffered from unusually consisting menstrual bleeding for more than 10 years. (Chang “Socio-political Challenge of the Jesu...
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...and social factors, the future cannot as well. Therefore, if we could analyze the nowadays political and social conditions well, we probably can make a prediction about the future days.
Works Cited
Bentley, Jerry, and Herbert Ziegler. Traditions and Encounters: A Globa Perspective on the Past. New York: McGraw-Hill, 2010. Print.
Chang, Edmond. “The Socio-political Challenge of the Jesus Movement.” Making of the Modern World 12, University of California, San Diego. La Jolla, California. 9 January 2014. Lecture.
Chang, Edmond, ed. MMW 12: Classical and Medieval Tradition. Comp. Edmond Chang. La Jolla: University of California, San Diego, 2013. 81-88. Print.
Mary. “Gospel of Mary” Chang 95-100
Thomas. “The Gospel of Thomas” Chang 89-93
Pagels, Elaine. “God the Father/God the Mother: The Gnostic Gospels and the Suppression of Early Christian Feminism.” Chang 141-155
Caroline Walker Bynum raised several thought-provoking claims in her book Holy Feast and Holy Fast, but her main argument of the mindset of medieval women with regards to their status in society was the most intriguing. Rather than simply agreeing with most traditional medievalists, she analyzes the male/female difference in terms of which symbols each gender used, and how these symbols tied in to their distinct religious concerns. She maintains that women accepted their place in society and religion, and instead of succumbing to the misogyny, they used their association with the flesh and humanness to connect themselves to the humanity of God. Her arguments regarding medieval women and their practices also implies that she is accepting of the idea of gender as a valuable category of historical analysis.
Bentley, Jerry H., and Herbert F. Ziegler. Traditions & Encounters: A Global Persepective on the Past. Ed. Jessica Portz. 5th ed., 2011. 290-295. Print.
Lynch, Joseph H. The Medieval church: A Brief History. New York: Longman Group UK Limited, 1992.
Boardman, Phillip C. "Margery Kempe (c. 1373-1439)." Enduring Legacies: Ancient and Medieval Cultures. 6th ed. Boston: Pearson Custom Pub., 2000. 455-62. Print.
... 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.
Schüssler-Fiorenza, Elizabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. New York: Crossroad, 1983.
Howe, Helen, and Robert T. Howe. A World History: Ancient and Medieval Worlds. Volume 1. White Plains, NY: Longman, 1992. 533.
Trible has three main focuses in her article that include, “the inferiority, subordination and abuse of women in ancient Israel”, “the counter literature that is itself a critique of patriarchy”, and “the stories of terror about woman” (Trible). Each one sums a different oppression that women in the Bible faced. These ideas suggest that the overall purpose of her article is to identify that while women were viewed as a “helper” to men, God viewed them as much more (Trible).
They were women of God, and they were very important in the development of Gods image, and well as playing significant roles in Jesus’ life and mission. Women contributed to the movement, and the experienced belonging to his community just as much as the men. However, some may view the presence of women in the bible as a negative thing. Elizabeth Cady Scanton said that the bible can be used to exclude women from the public sphere. The Bible promotes marriage and childbirth as the most important things for a woman to do, as these things would make the woman stay home and create a better environment for her husband. The images of women in the bible, however, can help women connect to God more intimately and see themselves as an image of God. Women were included in the first followers of Jesus, and he treated them as equals.Women were seen as ministers, opened their home to the less fortunate, and even witnessed Jesus’ resurrection. Since it’s beginning, women had roles of power in Christianity. Women gave birth to the men of the Lord, but only if they were women of the
...m played a role in ending practices such as human sacrifice, slavery, infanticide and adultery. Christianity in general affected the status of women by condemning infanticide, divorce, incest, polygamy, birth control, abortion and marital infidelity. While official Church teaching considers women and men to be equal and different, some modern activists of ordination of women and other feminists argue that the teachings by St. Paul, the Fathers of the Church and Scholastic theologians advanced the impression of a pleasingly ordained female subordination. Nevertheless, women have played prominent roles in Western history through the Catholic Church, particularly in education and healthcare, but also as influential theologians and mystics. The important status of the Virgin Mary gave views of maternal virtue and compassion a place at the heart of Western civilization.
Bentley, Jerry H., and Herbert F. Ziegler. Traditions & Encounters: A Global Perspective on the past. New York: McGraw-Hill, 2011. Print.
In Holy Boldness Women Preachers’ Autobiographies and the Sanctified Self, the history of women in ministry is addressed. The excerpt given starts by discussing the pioneers of women ministers—Wesleyan/Holiness groups. It was in the Holiness movement in the late 19th century where women preachers began to first emerge publicly. The main impetus for these women was the second work of grace, sanctification. According to several Holiness women (such as Julia Foote and Amanda Smith), they were freed from fear and doubt when they were sanctified. It was also at that point when most of the women were called to preach. Sanctification empowered them to be public witnesses of Christ. Many of these women were licensed with Holiness organizations. However, there were also many who could not receive ordination or licensing from their organizations because of opposition to women in ministry. During that time period, women were thought to have a specific “sphere.” Women were to work in the home with their children, not to preach. Most women preachers rejected this idea of ‘women’s work.’ Some even rejected the idea that the husband should be the head of the house. This did not mean that those of these women who were mothers were irresponsible or lax. Indeed many of th...
In fact, the Christina doctrine relates to the male as being a representative of God in households. By virtue of leading the family, then men act representatives of God. Therefore, classical civilization systems that borrowed from Christianity would restrict the roles of women. As such, gender inequality became justified through the Christian doctrines.
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.
Schottroff, Luise, and Marie-Theres Wacker, eds. Feminist Biblical Interpretation. Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2012. Print.