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

The Status of Wo hands In the recent Testament EssayWhen assessing the history of womens billet and position in confederation, it is nonably the period of the advanced Testament which be to be a major turning point in the posture of women, and was the starting point for the near- equivalence experienced in todays society. Graham Stanton observes that The status of women was markedly lowly to that of men throughout the ancient world, including Judaism.1 Thus, by looking to the society preceding that of saviour, one can only understand what a profound influence Christ had on the previous Jewish and Greek customs of women. The society in which rescuer lived was powerfully patriarchal the worth and dignity of women was non recognized, the womens role was domesticated, to be a faithful wife and m other(a), and women who stepped outside this role were vilified. Women had almost no role at on the whole in the wider arna of social life, in governance and religious affairs 2. By looking to the sexagenarian Testament the earliest evidence of such 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 gentleman,or if I rescue lurked by my neighbors door,then may my wife grind another mans grain,and may other men sleep with her. ( Job 3110 -11)Better is the wickedness of a man than a woman 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(p) women as objects to fulfill the mens sexual desires and produce children, they lived their lives under the control of men, primary(prenominal)ly their fathers and husbands. This belief came about from what was declared in Exodus 2017, that a woman was a possession of the husband, You sh every last(predicate) not covet your neighbours house you shall not covet your neighbours wife Indeed in Jewish religious and social law, women, slaves and bush league were often placed in the same category. The religious motiveities had little respect or liking for women, the Rabbis were cowardly of women as they were seen as a source 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, there were exceptions to this initiative century treatment of women, E. Schussler Fiorenza postulates that Although in rabbinic Judaism women are categorized with children and slaves for legal and religious purposes, the biblical stories about women indicate that women were not perceived as bush league or slaves in everyday life. Such examples she uses are women including Ruth, Esther, Hannah, all of who are seen to have typical female roles and behavior, yet, they are not perceived as minors o r 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 face of threat created by Jabin, the Canaanite king, she roused Barak to lead the Israelites into battle, and ultimate victory. Thus she was cl primeval a heroine. Certainly then, as J and K Court observe, womens status was relative and could depend on various situationors family, employment, or religious background, and rescuer preaching and teachings of affectity for all could only be possible in so far as such notions of equality are conceivable in the context of Jewish life and faith.4However, through the scriptures of the Old Testament God asks his people to set compassionately toward those around you (Deuteronomy 2417-22) but no account can be found of men respecting the benevolent rights of w omen, thus they over look Gods commands. Such a corrupt system, constantly producing injustice and fear, was in neat fill of a change. Jesus overturned the social and cultural mores of this day and challenged legalistic traditions. 5 He showed no discrimination to others and treated all persons with respect, regardless of their race, sex, age, physical condition, political preference, stinting status, or educational level.6 He told all persons, You have worth and value, and there is rejoicing in heaven when you as an individual become start out off 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 function without the other, It is not good for the man to be alone. I willing make a helper suitable for him. (Genesis 218). It is this c oncept which Jesus tried to revive in his teachings.Throughout the New Testament, there are many references to women that demonstrate how Jesus reacted differently 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 presents women as worthy and faithful through acts of forgiveness and numerous miracles performed on them. He also removes 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 sit down at the Lords feet listening to what he said rather than her sister Martha who was pre-occupied with the traditional female obligation of house work.Also in Luke 1127-28 Jesus states joyful rather are those who hear the account book of God and obey it rather than the woman who brings life into the world, here once more specifically telling women they are strangulate to no duty except to that of the Lord. Jesus, within this passage is shown to view women as equal to men, he makes no distinction, since Jesus main concern is to teach those who are willing to learn. This is a radical move away from Jewish thought, since up until this point it was unheard of within Judaism for a religious teacher to teach women.It is the evangelist Luke, who attends 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 Gospel that the other evangelists omit. Luke 181-8 shows a man in a superior position as a Judge supposedly working for what is true and Godly, til now, with no sense of true loyalty or justice, compared to a widow with real faith, totally committed to God. It is only through the Judges selfish need does he see that she gets justice. By putting this story in of two contrasting characters, Luke must obviously be aware of womens hard deal in society, and also aware of some mens response to the superior positions that they hold in the first Century world.Thus this story is used to illustrate the faithful and faithless. nearly of the references to women in the religious doctrine are there to portray positive examples of persons with commodious faith. Jesus welcomed the inclusion of women as disciples with the understanding(a) that they could respond with obedience and commitment 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 plainly 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 thus characterized as true disci ples of Jesus who have left everything and have followed him on the way, even to his bitter end on the cross. 8All four Gospels report that it was the women disciples who first saw and acceptd Jesus resurrection, however in Luke 2410-11 the male disciples did not rely them. Mark too, shows that in the New Testament writings the status of women has been improved. Just as in the commencement exercise of the Gospel of Mark, he presents four jumper cable 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 Marks Gospel did not always see it necessary to take the name.It is significant that in this passage of Mark 149 where Jesus pronounces that wherever the gospel is preached in the whole world, what she has through with(p) 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 contributor 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 gospel 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. in that respectfore, here clearly one can argue that although Jesus himself accepted 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 evidently 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 Church forget this, although as Stanton observes, the early church did not always follow his teaching regarding women. However, this serves only to establish the change magnitude likelihood that Jesus teachings were authentic. 10Jesus uses his power and authority to try to bridge the gap between men and women in society by his acts of compassion. He is not afraid to be touched by a ceremonially unclean woman who is suffering from a hemorrhage, or when he brings a widows utter child back t o 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 effective witnesses to his life and message. And it was Finallythe women who, drawing close to the dramatic events of his crucifixion and death, when all the disciples deserted him and fled.(Matthew 2656) and when cock 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 slice 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 heroism from the set about 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 strongly 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 ascension Do not weep and do not sorrow and above all do n ot 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. Tell us those lecture of his, which you remember and know, not us.13 This shows Mary holding a somewhat authoritative position towards the disciples and the passage indicates Mary had a personal relationship with Jesus outside that with the disciples, of such an authoritative 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 assert 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 are expressing their views about the role of women through the mo uth 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 capital of Minnesota and other later New Testament authors reverted back to a more Jewish approach to women and therefore distanced the early Church away from all that Jesus had done to promote the status of women. However, although it is true to say the capital of Minnesotaine teachings imply that in the worshipping congregation women should not have an authoritative teaching role, thus they should not have an equal status with men within the church. Nevertheless some o f the teachings still keep the theme that in the kingdom of God any person baptized is a part of Jesus Christs kingdom and can no longer be differentiated from another Baptised believer, therefore all are a apart of one unity in Christ. Paul has thus understood Jesus essential message that all are welcome into Gods kingdom There is neither 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 ebb 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 deny 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 instruction 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 glory 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 normally covered apart from their heads and hands, however, to avoid distraction 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 from man. So also man is born woman, and everythin g comes from God.(1 Corinthians 1111-12)14 But it is passages such as Now as the Church 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 actors line 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 sacredly acceptable. However, ironically, these claims cannot allege the authority of Jesus. The status of women in modern times has a great deal to do with Paul and other later authors teaching. Certainly the practice of women covering their head before they went into churches was a common practice up until the II gentlemans gentleman War. This shows the long lasting effect of Pauls teachings in the church on the status of women.It is i mportant that when looking at the texts written about Jesus teaching shortly 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 values 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 developed 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 weight 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 crucial 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 Law were considered outclassed 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 continuous source of seduction, and they were considere d 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 simply 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 before 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. because although some traditionalists still believe that women have a different role from men and are accessory to men by God, through the creation, others 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 to circumcision. Therefore although much of the New Testament writings show women to be subordinate to man, the actual initiation 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 Feminist groups both within and outside the church have accused the churc h of propagating a negative view of women.17 The Feminist run 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 freedom 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 paygrade 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 today women find themselves challenging men in all walks of life.In conclusion, the s tatus 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 project them as being Jesus true disciples. The period of the New Testament marks a significant change in the role and attitude 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 o f birth.181 The Gospels and Jesus Graham Stanton, 1989, p1022 The Puzzle 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. Hull 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 info 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 Christian Ethics and Pastoral Theology pg38018 Oxford dictionary of the Bible W.R.F. Brownig. Pg 398