The Removal Of The Female

This example shown here is the Gnostic theme that will be focused on the most throughout this essay. By comparing the divine feminine principle within Gnostic texts with the feminine principle in the film The Da Vinci Code, I will demonstrate the ways that the feminine principle in The Da Vinci Code relates with the one from Gnosticism. However, these divine females must first be described

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

Professor of religious studies Karen Armstrong finds in the early Christian Church examples of hostility toward women and fear of their sexual power, which she contends led to the eventual exclusion of women from full participation in a male-dominated church.

This article begins with a controversial belief that the Bible is hostile to women. Bringing to light the creation and fall of Genesis, and how it shows weakness in women. The main point of this article is to reread and understand the stories. Thus disproving both feminist and yahwist beliefs. Adham, Phyllis uses defines this term as a word with androgynous meaning, showing that it was not one person rather one identity which incorporates 2 sexes. Phyllis then pulls up another point showing that while most think Eve coming second was a bad thing, she views it as a “climax” of the story . The point of Phyllis Trible’s article is not to show dominance of women rather equality. She does this by delving into the original scripture and breaking it down. In class Mr. McCormack had discussed how translations of the bible are very difficult, this is important because the creation stories are full of translation misconceptions . I will also delve into historical and geographical contexts . The creation stories are not a literal translation, people often do not delve

The biblical allusions Gwynn makes are used to expose the problem of societal pressures women face as a result of biblical teachings. When unhappy and doubtful of such teachings, the church “instantly referred [her] to text in Romans/ And Peter’s First Epistle, chapter III.” (7-8), a biblical reading that preaches the act of suffering for God’s will and the obedience of a woman to her husband as she is the “feebler vessel”. However, Gwynn points out the flaw of this instruction when he portrays what a sinner her husband is as he “grabbed [his] pitchforks, donned [his] horns, / and sped to the contravene the hopes of heaven, / Sowing the neighbors’ lawns with tares and thorns.” (10-12).

to scatter your enemy, to drive him before you,to see his cities reduced to ashes, to see those who love him shrouded in tears,and to gather into your bosom his wives and daughters." Genghis Khan, much like the Hebrew Bible during certain points, regards women as objects. However, to write the Hebrew Bible off as fully misogynistic would not do the ancient texts justice. From Genesis to Judges 2, the Hebrew Bible objectifies women, uses them as scapegoats, but during certain points rises them to the level of highly admired Prophets and warriors. This essay attempts to explore the various undertones of femininity depicted throughout the Hebrew Bible.

“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.

The Truth About Female Excision In The Elements of Moral Philosophy, James Rachels talks about a cultural practice that has been used many years in the past and is still in practice today. (25) This practice is a painful and degrading practice, called female excision. In this paper, I will give you a clear understanding of female excision and, with the help of ethical egoism, will explain the deadly and immoral truths of female excision and why it should no longer be practiced.

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.

It is tough to get a clear look into the ways Meyers interprets textual evidence since her focus on women’s religion is often marginalized. Nonetheless, she does with what she has to make a full and convincing argument. Meyers identifies that feminist biblical study is masculinized, so she decides to uncover the role of women in the sanctuary through the Deuteronomic use of unisexual terms such as “you” and “person”. In doing so, she concludes that both women and men were to engage in communal events and offerings (Meyers 2002, 279-280).

Gender roles, and the mere existence of a gender binary, has been a recent topic of conversation for many churches, theologians, and individual believers. As the cultural pressure to remove gender-specific limitations builds, many of those aforementioned have turned to scripture for answers. Seldom are women’s roles in the Old Testament characterized by decision making or personal merits. Rather, a woman’s capacity to produce an heir for their husband complements his dominance and responsible faithfulness and allows God’s plan to be fulfilled through their combined efforts. In the New Testament, through the transformative power of Christ, prominent women became less of an anomaly, but were still held to a different set of standards and expectations than men and were usually still praised according to their actions and their faith. The Pauline epistles, written in the context in which the Church still exists today: the age to come, provide a basis for today’s understanding of women’s roles in marriage and in church leadership. Although there are many instances of women fulfilling God’s plans and proving their worth among the community of Christians, the biblically normative role of women is to avoid authoritative church leadership positions and remain submissive in situations of teaching and interpreting the Word.

The Bible is controversial on the matter of gender equality. There are numerous contradictions about the status of women in Christian society. Historically, the most prominent interpretation has been rather negative toward women. The Christian Church, with principally male authority, emphasizes the idea that women are inferior to man. They focus on Eve’s sin leading to a punishment that “her husband will have authority over her.” (Drury, 34)

The rigidity of gender norms and gender roles is analogous to those in the New Testament and provides insight on how the society present in the story uses religion to present women as a monolith. Due to biblical expectations, women are constrained from making autonomous decisions, thus forcing them to follow a moral code. In the bible, women are groomed to become child bearers and “pure” wives (Titus 2:4-5), an idea shared in the book. This promotes them as having no sense of self-ownership, which objectifies them as characteristics, not humans with nuanced emotions nor ideals. An example of this is Purisima del Carmen. After she got married, Purisima’s teaching career ended quickly because of

Higgs, Liz Curtis Bad Girls of the Bible and What We Can Learn from Them. Colorado Springs, Colorado: WaterBrook Press, 1999.

Biblical writing tends to have strict laws about sex and sexuality and how it was expressed and universally accepted. The Pauline Epistles, or Paul’s views, had unique views on sex because he completely distrusted gender as a whole and because he believed that there would be an apocalypse. Many of Paul’s ideas were widely accepted back than because they explained may things that people could not, for instance it explains homosexuality. Today, the laws are seen differently and in some cases interpreted much more literally than they were back then. It is likely that ideas have changed either because people have become more understanding and accepting of others or because we no longer view sex and sexuality as a thing to be ashamed of. This new age of interpretation is seen in the way homosexuality is accepted today, submission of the wife to the husband in some religious dominations, and the ideal of marriage and its sexual implications.