The Status of Women In the New Testament Essay Example for Free

The Status of Wo hands In the new-fashivirtuosod volition EssayWhen assessing the history of wo custodys role and position in b alone club, it is nonably the period of the New Testament which proved to be a major turning prefigure in the spatial relation of women, and was the commencementing point for the near- constituteity experienced in immediatelys society. Graham Stanton observes that The status of women was markedly inferior to that of men throughout the ancient atomic number 18a, including Judaism.1 Thus, by looking to the society preceding that of saviour, one can only understand what a profound enamour Christ had on the previous Jewish and Greek customs of women. The society in which rescuer lived was powerfully aged the worth and dignity of women was non recognized, the womens role was domesticated, to be a trusty wife and amaze, and women who stepped external this role were vilified. Women had almost no role at all in the wider argonna of societal v ivification, in politics and apparitional affairs 2. By looking to the Old Testament the earliest evidence of much(prenominal) a society is indicated in the Book of Job, and arguably the Old Testament is a record of the mistreatment of women by men. Women were considered to be the cause of evil doing, a temptation to men, and a hindrance to his spiritual life.If my heart has been enticed by a wo part,or if I agree lurked by my neighbors door,then may my wife grind some other mans grain,and may other men sleep with her. ( Job 3110 -11)Better is the wickedness of a man than a womanhood who does goodIt is a woman who brings shame and disgrace (Sirach 4214)This patriarchal society which had no time for women in discussions, decisions or pleasures, left women as objects to fulfill the mens sexual desires and realize children, they lived their lives under the control of men, mainly their fathers and husbands. This belief came about from what was stated in Exodus 2017, that a woman was a possession of the husband, You shall not covet your neighbours house you shall not covet your neighbours wife hence in Jewish religious and social law, women, slaves and minors were often placed in the same category. The religious authorities had little respect or liking for women, the Rabbis were fearful of women as they were weighn as a arising of sexual temptation. Additionally, the Shema was not to be recited anywhere, where you could hear a womans voice or see her legs or her hair.However, in that location were exceptions to this 1st century treatment of women, E. Schussler Fiorenza argues that Although in rabbinic Judaism women atomic number 18 categorized with children and slaves for legal and religious purposes, the biblical stories about women indicate that women were not perceived as minors or slaves in e actually daytime life. such(prenominal) examples she uses argon women including Ruth, Esther, Hannah, all of who are seen to grow typical egg-producing(pren ominal) roles and behavior, yet, they are not perceived as minors or slaves in everyday life.3 Certainly Deborah is also an important figure for the raising of the female status in the Old Testament, she was a Judge and was consulted by the Israelites over several issues, and it can be understood that the majority of her rulings were correct.In the see of threat created by Jabin, the Canaanite king, she rouse Barak to lead the Israelites into battle, and ultimate victory. Thus she was clear a heroine. Certainly then, as J and K Court observe, womens status was relative and could depend on various f cloakors family, employment, or religious background, and the Nazarene preaching and educateings of equality for all could only be practicable in so far as such notions of equality are conceivable in the mise en scene of Jewish life and faith.4However, through the scriptures of the Old Testament God asks his people to act compassionately toward those most you (Deuteronomy 2417-22) but no account can be found of men respecting the human rights of women, on that pointfrom they over look Gods commands. Such a corrupt system, constantly producing in neverthelessice and fear, was in true guide of a change. the Nazarene overturned the social and cultural muchs of this day and challenged legalistic traditions. 5 He showed no unlikeness to others and treated all someones with respect, regardless of their race, sex, age, physical condition, political preference, economic status, or educational level.6 He told all persons, You have worth and value, and there is rejoicing in heaven when you as an several(prenominal) sour part of My family (Luke 151-10). For God created both men and women in his image, both equal and complete, God created man in his own image, in the image of God he created him male and female he created them. (Genesis 127). He did not separate one from the other in the ruling of the world for one cannot post without the other, It is not good for the man to be alone. I go away make a helper suitable for him. (Genesis 218). It is this concept which Jesus tried to revive in his teachings.Throughout the New Testament, there are many references to women that demonstrate how Jesus reacted unalikely to women, and how he promoted the status of women. Jesus talks to women even though they are outcasts-much to the surprise of his disciples, as he was offending all the normal conventions.7 Jesus resigns women as estimable and faithful through acts of forgiveness and numerous miracles performed on them. He also re causes from women the domestic image that society had previously molded them into, and presents them as disciples equal to men, as shown in Luke 1038-42 where Jesus favors the sister bloody shame who sat at the Lords feet listening to what he said rather than her sister Martha who was pre-occupied with the traditional female bargain of house work.Also in Luke 1127-28 Jesus states Blessed rather are those who hear th e cry of God and obey it rather than the woman who brings life into the world, here again specifically telling women they are bound to no duty except to that of the Lord. Jesus, indoors this transit is shown to view women as equal to men, he makes no distinction, since Jesus main concern is to teach those who are forgeting to learn. This is a radical move away from Jewish ruling, since up until this point it was unheard of within Judaism for a religious teacher to teach women.It is the evangelist Luke, who waits to show the most interest in women using Jesus positive references to women which were so different to the views at the time and including many unique stories of Jesus encounters with women in his credo that the other evangelists omit. Luke 181-8 shows a man in a superior position as a Judge supposedly operative for what is true and Godly, however, with no sense of true loyalty or justice, compared to a widow with real faith, tout ensemble attached to God. It is on ly through the Judges selfish need does he see that she gets justice. By move this story in of two contrasting characters, Luke must obviously be aware of womens hard dole out in society, and also aware of some mens response to the superior positions that they hold in the first carbon world.Thus this story is used to illustrate the faithful and faithless. Most of the references to women in the gospel singings are there to portray positive examples of persons with great faith. Jesus welcomed the inclusion of women as disciples with the understanding that they could respond with obedience and cargo to the word of God. Luke 81-3 states by name women who followed Jesus in Galilee and to Jerusalem where they were present as faithful and active servants at the crucifixion. The three women were named as Mary Magdalene, Joanna, and Susanna, who had apparently left everything and became disciples of Jesus as a result of the healing they had received from him, and followed him until the end. As Fiorenza states, the women are and then characterized as true disciples of Jesus who have left everything and have followed him on the way, even to his bitter end on the cross. 8All intravenous feeding Gospels report that it was the women disciples who first saw and believed Jesus resurrection, however in Luke 2410-11 the male disciples did not believe them. Mark too, shows that in the New Testament writings the status of women has been improved. Just as in the beginning of the Gospel of Mark, he presents four leading male disciples who hear Jesus call to discipleship, so at the end of his Gospel he presents four leading women disciples. He mentions them by name which is demonstrating their importance, since one has previously noted from the story of Bethany (141-11) that the author of tag Gospel did not always see it infallible to include the name.It is large that in this passage of Mark 149 where Jesus pronounces that wherever the evangel is preached in the whole worl d, what she has done will be told in memory of her. This is in reference to the anointing of Jesus in Bethany by a woman. This verse shows to a reader two things, firstly that from the start Jesus treated women as equals since he is willing to identify and make clear the great act that the woman has performed. Secondly it shows to one that although Jesus realised the great act the woman had performed, the author of the evangel did not believe it was worth noting the name of the woman. Certainly Fiorenza believes the name of the faithful disciple has been lost since she was a woman.9 Hence, again highlighting what the early status of women was, even in the Christian world. Also in Marks Gospel it is included the idea that Mary Magdalene was the first human to have Jesus appear to her (Mark 169).Mark writes He appeared first to Mary Magdalene but when they heard that he was alive and had been seen by her they would not believe it. Therefore, here clearly one can argue that although Jesus himself judge women and believed them to be equal. Nevertheless, 169 demonstrates that despite the fact his male disciples would like to believe they followed Jesus and all he taught them, they obviously did not for they refused to believe Mary Magdalene, thus one can state from studying Marks Gospel that the author was indeed keen to encourage women into apostolic and ministerial leadership, which was a drastic change to the status of women. This is the radical difference in Jesus ministry, and the gospels will not let the Christian perform forget this, although as Stanton observes, the early perform building did not always follow his teaching regarding women. However, this serves only to erect the increasing likelihood that Jesus teachings were authentic. 10Jesus uses his power and authority to try to bridge the chap between men and women in society by his acts of compassion. He is not afraid to be touched(p) by a ritually unclean woman who is suffering from a hemorr hage, or when he brings a widows dead child back to life in Luke 711-17 which shows Jesus genuine compassion for women as he shows with men and children alike, his heart went out to her 713 and he raised her son from the dead. Jesus challenged the Jewish mentality that women as witnesses to Jesus preaching had no value or significance by drawing women to be apart of his discipleship and thereby giving a value to their presence and making them stiff witnesses to his life and message. And it was Finallythe women who, drawing close to the dramatic events of his crucifixion and terminal, when all the disciples deserted him and fled.(Matthew 2656) and when Peter denied him, followed him and were present at his crucifixion, death and burial11 they are portrayed as dedicated and faithful follows who have been able to see through their suffering.The one woman who even at the time of Jesus birth through to today holds a superior position in the church is Mary mother of Jesus. Mary is shown as a dedicated and obedient disciple of Jesus, She agreed to accept Jesus birth and to be obedient to Gods will while knowing well that this would place her in a position of being a social outcast.12 The Gospel writers support her and highlight her considerable strength and bravery from the beginning of the Gospel- Jesus birth, through to his death at the end of the Gospel. It is telling that Luke compared to Matthew tells the birth story from Marys point of view rather than Josephs, as we have seen Luke is fuddledly aware of the difficulties which beset women in New Testament society and hugely supports Mary mother of Jesus who he feels represents the faithful and long suffering women and disciple.In the second century document called The Gospel of Mary, written about Mary Magdalene there are indications towards the role that she carried with the disciples that is ignored in her presentation in the New Testament. We find Mary Magdalene consoling the disciples after Jesus ascensio n Do not express feelings and do not sorrow and above all do not be indecisive. His grace will be with you and will protect you. Peter turns to her and says Sister, we know that the Saviour loved you more than other women. sort out us those words of his, which you remember and know, not us.13 This shows Mary holding a evenhandedly authorized position towards the disciples and the passage indicates Mary had a personal relationship with Jesus outside that with the disciples, of such an arrogant position that she holds, however, was omitted or not specified in the New Testament, although the Gospels did write that Jesus accepted her for who she was and with her past, however, they failed to specify the closeness to which their relationship is suggested to be, and it can be deduced that she (and conceivably other women) had a much more significant role in the early church than is presented in the New Testament documents themselves. The evangelists throughout the different gospels a re expressing their views about the role of women through the mouth of Jesus and his encounters with them. However, these views however honest they may seem considering the society they are writing for and are apart of, may still be somewhat constrained when deciding whether to write of a women having a greater and closer relationship with Jesus than men, would seem ridiculous and absurd to the people at that time.As Graham Stanton observes, the early church soon after Jesus time on earth did not always follow Jesus example in its treatment of women. Indeed it could be said that Paul and other later New Testament authors reverted back to a more Jewish approach to women and therefore distanced the early church service away from all that Jesus had done to promote the status of women. However, although it is true to say the Pauline teachings imply that in the worshipping congregation women should not have an authoritative teaching role, thus they should not have an equal status with m en within the church. Nevertheless some of the teachings still keep the theme that in the demesne of God any person baptized is a part of Jesus Christs kingdom and can no prolonged be tell from another Baptised believer, therefore all are a apart of one unity in Christ. Paul has thus understood Jesus requisite message that all are welcome into Gods kingdom There is uncomplete Jew not Greek, slave nor free, male nor female, for you are all one in Christ Jesus.(Galatians 328)However, he also establishes some rules that seem to diminish women but are actually aimed at creating order and dignity in the church. Although Paul clearly expresses his view that all people are equal in Jesus, in a letter to Timothy concerning the worship of men and women he does not cross the different roles both women and men should play, emphasizing clearly womans role of bearing children and prohibiting women to teach and lead a congregation or to have authority over a man(1.Timothy 212). It is later in his dictation to the Corinthians that Paul places restriction on what women can do women should remain silent in the churches.They are not allowed to speak he then states that A man ought not to cover his head, since he is the image and triumph of God but the women is the glory of man. For man did not come from woman, but woman from man neither was man created for woman, but woman for man. For this reason the woman ought to have authority on her head because of the angels. (1.Corinthians 117-10) Pauls rules about the conditions for worship, although they may seem sexist, actually reflect the times.Women were usually covered apart from their heads and hands, however, to avoid confusion when worshipping it would be customary to cover their heads, so the only focus would be solely the Lord. Even though Paul has rules inside the equality of worship, he still stands by the view that In the Lord, however, there is neither woman without man nor man without woman. For as woman came fr om man. So also man is born woman, and everything comes from God.(1 Corinthians 1111-12)14 But it is passages such as Now as the church building submits to Christ, so also wives should submit to their husbands in everything (Ephesians 524) that have caused the most controversy and have been taken as literally wives being the husbands possession. For in traditional Western marriage services today the words I obeyARE often no longer included.It has been noticed that the Pauline and Petrine writers seek to limit womens leadership roles within the Christian community to roles that are culturally and religiously acceptable. However, ironically, these claims cannot allege the authority of Jesus. The status of women in modern times has a great jazz to do with Paul and other later authors teaching. Certainly the practice of women covering their head in advance they went into churches was a common practice up until the II World War. This shows the long lasting effect of Pauls teachings in the church on the status of women.It is important that when looking at the texts written about Jesus teaching in short after Jesus crucifixion that they must not be taken necessarily at face value, they must be interpreted in their cultural setting, so they may seem obscure to our standards and set in the twenty-first century. Even today, although huge developments have happened to the status of women since Jesus time, women are still thought in some countries to be of less social standing than their male counterparts, it is only in the authentic countries that equal rights for men and women have been fought.There has been great dispute over the acceptance of women priests in the Church in the Western World. The argument against there being women priests within the Church of England, found much of its clog from the later New Testament authors, and much of what Jesus had taught was ignored. The main emphasis of the argument was placed on the idea that male and female were created to be equal but different, many against the ordination of women would have used this beginning to base the development of the role of priests as a male responsibility.Moreover, many scholars use the passage from 1Timothy28-15, I permit no women to teach or to have authority over men she is to keep silent, to suggest that women should not be in a position to teach with authority in the Church. They argue that Christ was male and chose male apostles and that females cannot form legitimate succession or play the all important(p) part in the sacrificial and sacramental acts of the Eucharist. 15 Peter Vardy argues that just as Christians misapplied Jesus essential message to the Jews, similarly Christian Churches and individuals have done the same to womenWomen in terms of the Roman justness were considered inferior to men, and it was the Roman law which became the basis of the churches law. Women were also considered to be responsible for bringing sin into the world and for being a co ntinuous source of seduction, and they were considered to be ritually unclean because of their monthly blood flow, thus almost as definition to the Roman Law and understanding women could not be ordained solely because they were a woman, as it would be inappropriate for an inferior, sinful and unclean person to represent God. It was such strong feelings as these that became so deeply imbedded in the Churches thinking in past centuries that have remained up until today. The Church of England is currently paving the way for women bishop however there is strong opposition and splits within the church and so it could take another twenty years beforehand a woman is made a bishop in Britain.Passages in the Bible emphasize the order of creation of men and women and reflect the household code of their positions in the family and home. Therefore although some traditionalists still believe that women have a different role from men and are subordinate to men by God, through the creation, othe rs maintain that before God all are equal16. For women to be equal in the Christian church the very fact that circumcision was to be replaced by baptism was a very important factor. Since women now could become equal and have the same status as men did before God. Fiorenza REF? believes this generated a fundamental change in women, not only in their standing before God but also in their ecclesial social status and function. She bases this argument on the fact that previously in Judaism women could never be viewed as equal since they could not be fully initiated into the religion due(p) to circumcision. Therefore although much of the New Testament writings show women to be subordinate to man, the actual cornerstone into the Church is balanced.The sense of oppression that women have felt for centuries in both religious and everyday life seems to have stemmed from the very roots of religion, in the creation story and also from the misinterpretation of Jesus words in the Bible Feminis t groups both within and outside the church have impeach the church of propagating a negative view of women.17 The Feminist Movement has developed today as a result of the injustices women have suffered in the past and their desire for equal rights and opportunity in the future in all aspects of life.Mary Wollstonercraft applied the principle of natural rights to women arguing that women have equal worth with men and therefore have the same rights. Today it is seen as an act of discrimination for women not to have the granting immunity to be ordained the last few decades have witnessed increasing sensitivity regarding womans rights and the need to redress injustices committed in the past. This new freedom has opened up new roles in all fields of work. The church although slow and reluctant to incorporate a true evaluation of women (Galatians. 328) into its institutions and rituals has finally succumbed. The position of women in the church reflects the changes in society and so to day women find themselves challenging men in all walks of life.In conclusion, the status of women in the New Testament has a great deal to do with how the individual authors of each book viewed women. Certainly the Gospels indicate to the reader that Jesus wished to depict women as having just as many rights as men in the eyes of God. Furthermore, he showed that he himself saw women as equal beings to men, since he allowed them to become his disciples, as in the case of the Galilean women. So the gospels sound projection them as being Jesus true disciples. The period of the New Testament marks a significant change in the role and stance to women, which seems to have been initiated by Jesus. It was this dramatic change in attitude to women (although the early church did not always reflect these teachings) that has finally become the standard to which modern day women aspire and society have accepted.People are welcomed by Jesus irrespective of race, status, or gender, and those who are called to leadership are chosen on the basis of Gods gracious spirit not on accidents of birth.181 The Gospels and Jesus Graham Stanton, 1989, p1022 The pulsate of the Gospels Peter Vardy and Mary Mills, Fount 1995 pg1703 In Memory of Her E. Schussler Fiorenza 1983, pg 1094 The New Testament World J. and K. Court, Prentice-Hall, 19905 Equal to Serve G.G. take 1989, pg856 Ibid7 Puzzle of the Gospels Peter Vardy and Mary Mills, 1995, pg173.8 In Memory of Her E. Schussler Fiorenza 19839 ibid pg 31610 The Gospels and Jesus Graham Stanton, OUP (1989) pg20211 Mary Magdalene and Many Others Carla Ricci, BURNS OATES (1994), pg14412 The Puzzle of the Gospels Vardy and Mills, pg17513 May Magdalene and Many Others Carla Ricci, pg14714 information from Pauls teaching on the Ministry of Women P. Nelson, Whittles Publishing (1996)15 The New Dictionary of Christian Ethics and Pastoral Theology IVP(1996) pg 595.16 Paul and the Eschatological woman R. Scroggs. Pg26617 Dictionary of Christia n Ethics and Pastoral Theology pg38018 Oxford dictionary of the Bible W.R.F. Brownig. Pg 398