Approaches to the Figure of 'Divine' Wisdom in the Book of Proverbs

Throughout my selected text, Johnson focuses on the church along with the subsequent androcentric image of God, and how it impacts woman around the world. She explains that throughout history, with the help of the church’s patriarchal nature and society’s values as a whole, woman have been seen “as a ‘defective male’…that must live in obedience to her [male counterpart,]…[ and who are often also referred to as the] ‘second sex’” (Johnson 92). This

If one were to ask ten modern day theologians to define the word “theology,” it is likely that they would hear ten different answers. Even within the various types of theology, for example, Christian theology, there are a wide spectrum of attitudes and beliefs. Even more so, if one were to compare evangelical theology with feminist theology, the differences would add up quickly. Two modern day theologians, Stanley Grenz and Catherine Keller, well known in their respective fields, have approached their theology from different backgrounds. The most obvious is the difference in gender. However, their theological methodologies, the definition, and nature of their theological goals and their approach to being biblically faithful are vastly different. By careful examination, these two theologians and their specific ideologies in relating to evangelical theology and feminist theology will influence how a person approaches their own theology.

This view caused me to analyze the text in a different way than the other members of my group. The other members of my group read more into what the author meant by “feminist," including examples of feminist experiences and feminists involved in Christianity throughout history. This focus is especially notable in one essay that concludes that feminism is not what they thought it to be — selfish, angry, career-driven women — but instead a group of people who want equality for all. Many of the CORE essays focus similar to Japinga’s point that women deserve equal, fair treatment because they are human made in the image of God. While reading through the CORE essays and reflecting on Japinga’s main arguments, my main analysis comes in one question — what does it take to be considered fully human

“Our Father in heaven, hallowed be your name. - Matthew 6:9. The idea of “God the father” is one that is rooted deep in our society predominantly the ways in which it rejoices men. The almighty all and powerful God is outlined as a male figure in the bible, constructed using almost entirely masculine language. This simple fact has provoked men to assume the position of authority, to oversee over his family. This simple fact leads to an imbalance of power between men and women subconsciously oppressing women within our society. In Mary Daly’s “After the Death of God the Father,” Mary explains how the Judeo-Christian culture has served to bring structure to a sexually imbalanced man driven culture." This male-controlled society has its establishments in the most discernible parts of Christianity.” Mary’s work is a continuation of what is known as “The women's liberation movement” furthering the conversation of societies hold on a woman and bringing change. In this critical evaluation of Mary Daly's work, I will discuss the thesis and argument of the reading, along with an analysis of its assumptions and implications.

In Saiving’s article, The Human Situation: A Feminist View, she exemplifies the issues of viewing religion through a male-only lens. Saiving brings to light what oversights are made to women’s issues when theology is only focused on the male perspective. In Plaskow’s article, Setting the Problem, Laying the Ground, she similarly points out problems she finds in the male perspective of theology and how we should fix them. Both authors focus a great deal on unearthing women’s experiences and valuing women has fully human, rather than simple objects in men’ narratives.

A postmodernist world demands equality. One of the hot topics in the news today is, “Should the military require women to register for the draft?”. Women want equality but this one question sparks a heated debate on both sides. Over the years women have cried foul, starting the feminist movement in which they demand equality between genders. Some feminists object to the biblical and traditional name by which the Trinity is designated – “Father, Son, and Holy Spirit” – as implying a male deity. Some churches have found the cry of the feminists plausible and have changed the premise of the Trinity to “Creator, Redeemer, Sustainer”. John Wesley, one of the co-founders of the Methodist, anticipated the inadequacy of such a formula as “Creator,

In the opening paragraph of her article "Depatriarchalizing in Biblical Interpretation," Phyllis Trible says that the task she has set before herself, that of relating the words of Hebrew Scripture to the ideology of the Women's Liberation Movement, is considered by many to be "impossible and ill-advised." (Trible, "Depatriarchalizing," 30) Some would suggest, she supposes, that "[t]he two phenomena have nothing to say to each other." (Ibid.) She then quotes Kate Millet expressing one of the more radical views of feminism: that much of the body of scripture in question was written with the express intent of turning the female gender into scapegoats for the ills of the world.

Hildegard’s gender is of course not an accident. Throughout history, we have claimed Hildegard as the first Christian thinkers to deal seriously and positively with feminine issues, as well as the challenges posed by and for women in a patriarchal society. She formulated her thoughts within the traditional framework of christian symbols, through the great reflection on the great feminine representations and essence of Eve, Mary, and Mother church. In our current struggles of spirituality and gender, Hildegard can be a guide. Her visionary forms fade into one another, but within all of them and behind them all, shines neither women nor man, but the living light. By using Hildegard of Bingen as a central figure in 12th century religious practice, we can then use Chritianity as an example to compare and contrast women’s experiences in religious practice in the 12th century and the 21st century.

“Introduction to The Woman’s Bible”, discusses how women are religiously oppressed; the bible teaching of women bringing sin and death to the world, how marriage is bondage for women, and the role of being dependent of men bounty. According to Stanton, religion has been so perverted and dominate over women life, that the very thing is preventing the continuation of women’s independence. For example, in the nineteenth century, women protested against the civil and political degradation, which they referred to the bible for answers. But as they protest against their unequal position in church, the bible was the answer. Which led to the critical study of the Scriptures; causing the separation of women, the believer, non-believers, and the undecided. Women, who fetish the books, intensely believe themselves to be the veritable of the word of God; such as the interpretations of symbols, allegories, objects, and the liberal translations. Others saw the bible as resemblance of the Mosaic code, the Canon Law, and the old English law. Others baffled with their doubts and fears came to no conclusion: clergymen told individuals that they own everything, such as freedom and blessing to the bible. While on the other hand, the demands of political and civil rights are irreligious to home, the state and church. This is the reason, why majority of women stood still and with bowed, because appeals and members of church took no part in the women suffrage and anti-slavery movement.

Christianity also has its role in sexism based upon the religious context of the written word. “The Bible is a thoroughly patriarchal text, not at all written in a gender-inclusive language and in order to understand the Bible, women have to read most of it as if they were men” (Durber 1992). God’s gender is unknown yet is still continually referred to in the masculine context. Many have argued the need to remove gender from the context in efforts to remove sexism for the religious structure. However, “changing the language does not necessarily remove the bias or the sexism that remains embedded in the thought patterns, images and metaphors which, with language, combine to form a given text ... The masculine bias has not been removed; it has simply been rendered more subtle and therefore more dangerous, because more difficult to discern and expose" (Marlowe). The structure of the institution would still promote sexism because the masculine

Merlyn Mowrey first claims that our assumptions of femininity and masculinity are deeply rooted in ancient Christian theology. The study of Christian theology is the continued examination of the old and New Testament to discover what God has revealed about himself. When you examine these documents, you come to know God as the Omega and Alpha, the end and the beginning of all things. Combined with classical Greek thought, the foundation of these two systems were born. Since then, biblical thinkers and Greek alike both attached the power of creation and procreation to maleness. Females, of course, were secondary citizens and depicted as dependents who are inferior to males. Christian theology claims a woman's natural state is to be dominated

When we explore Christianity it is one of the more broadminded and gradually developing religions, especially concerning gender roles. However this can mainly be seen within western cultures as recently women within the church of England are able to become bishops whereas many other socities still remain in past ideologies as stated by Hans King that “negative attitude to contraception, abortion and divorce”(Hans King, 1995, page 1) are still noticeable opinions and judgements which exist in both the east ans west. This inequality which exists within the church is often debated as within the following of the bible and Jesus’s own belief that all people are equal. Thus begging the question as to how this patriarchal system was created. There is the belief that if god is male then this provides a right of status for a hierarchy structure. This may continue into Catholisism where contraception is highly frowned upon and abortion is rejecting gods gift of life which once again results in an awkwards and uncomfortable situation for women of this faith.

Gross and Spretnek’s analysis of patriarchal religions in Feminism and Religion and Selections of Politics of Women’s Spirituality conclude with little confidence in the reformation of major religions to reconsider women’s experiences and provide an equal representation of women and men in the ideologies of the specific religions. With the emergence of a matrist period in many Islamic countries, woman are now holding political power and rejecting socially and sexually repressive male ideologies. Although feminist interpretations of passages from the Qur’an suggest that women and men are equally responsible for each other and themselves, the emergence of the patrist period has provided interpretations in which men are viewed as the superior

Feminist theory analyzes the gender inequality that women have faced throughout the years due to a patriarchal society. Women were expected to fit the traditional female and conform to the gender norms that society has constructed. According to A Brief Introduction to Critical Theory, “Feminism embodies a way of reading that investigates the text’s investment in or reaction to the patriarchal power structures that have dominated Western culture” (227). Patriarchal power has oppressed women economically, socially, and politically. Women were associated more with domesticity than with politics and financial situations. They were not provided the same educational opportunities as men. These issues have been addressed by people, such as Mary

As there is much debate about the role of women in the church, I believe that we should, as in all circumstances, rely on the Word of God to instruct us as to God’s will. In many religious circles, this is a hot-button subject and everyone will not easily accept this teaching. Nevertheless, because it has become a church dividing issue, it demands an appropriate review.