Difference between revisions of "Category:Women (subject)"

• BACK TO THE TOPICS--INDEX

Women have played an important role in Second Temple Judaism and Christian Origins, in spite of social, cultural, and religious restrictions.

Overview

The Essenes and Women

The Essenes reject pleasures as an evil, but esteem continence and the conquest over our passions, to be virtue. They neglect wedlock, but select other persons children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 121 They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behaviour of women, and are persuaded that none of them preserve their fidelity to one man. (Josephus, Jewish War 2)

For no Essene takes to himself a wife, because woman is immoderately selfish and jealous, and terribly clever in decoying a man's moral inclinations, and bringing them into subjection by continual cajoleries. For when, by practising flattering speeches and the other arts as of an actress on the stage, she has deluded eyes and ears, then as having thoroughly deceived the servants she proceeds to cajole the master mind. And should she have children, she is filled with pride and boldness of speech, and what she formerly used to hint under the disguise of irony, all this she now speaks out with greater audacity, and shamelessly compels him to practices, every one of which is hostile to community of life. For the man who is either ensnared by the charms of a wife, or by force of natural affection makes children Ins first care, is no longer the same towards others, but has unconsciously become changed from a free man to a slave. (Philo).

On the west [of Lake Asphaltites] the Essenes flee away from the shores that are harmful, a people alone and in all the world strange above the rest, [being] without any woman, abdicating all sexual acts, without money, companioned by palms. (Pliny)

There is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay rather, that if all men should be of the same opinion, the whole race of mankind would fail. 161 However, they try their spouses for three years' probation; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with something girded about them. And these are the customs of this order of Essenes. (Josephus, Jewish War 2).

Pay no heed, therefore, my children, to the beauty of women, nor set your mind on their affairs; but walk in singleness of heart in the fear of the Lord, and expend labour on good works, and on study and on your flocks, until the Lord give you a wife... 5 1 For evil are women, my children; and since they have no power or strength over man, they use 2 wiles by outward attractions, that they may draw him to themselves. And whom they cannot 3 bewitch by outward attractions, him they overcome by craft. For moreover, concerning them, the angel of the Lord told me, and taught me, that women are overcome by the spirit of fornication more than men, and in their heart they plot against men; and by means of their adornment they deceive first their minds, and by the glance of the eye instill the poison, and then through the accomplished 4 act they take them captive. For a woman cannot force a man openly, but by a harlot's 5 bearing she beguiles him. Flee, therefore, fornication, my children, and command your wives and your daughters, that they adorn not their heads and faces to deceive the mind: because every woman 6 who useth these wiles hath been reserved for eternal punishment. For thus they allured the Watchers who were before the flood; for as these continually beheld them, they lusted after them, and they conceived the act in their mind; for they changed themselves into the shape of men, and 7 appeared to them when they were with their husbands. And the women lusting in their minds after their forms, gave birth to giants, for the Watchers appeared to them as reaching even unto heaven. 6 1 Beware, therefore, of fornication; and if you wish to be pure in mind, guard your senses from every 2 woman. And command the women likewise not to associate with men, that they also may be pure 3 in mind. For constant meetings, even though the ungodly deed be not wrought, are to them an 4 irremediable disease, and to us a destruction of Beliar and an eternal reproach. (Testament of Reuben).

Summary

Women were present in the community life regulated by the legal prescriptions in the Scrolls. This is indicated by the number of regulations pertaining to women, especially in the areas of marriage, sexual conduct, and biological causes of impurity. That these prescriptions were not simply the general laws in force in Judaism at this time and thus can tell us nothing about this particular community is evidenced by the fact that some of them embrace positions in opposition to other groups within Judaism of the period (e.g. the bans on uncle-niece marriage and polygamy). The regulations for community life also indicate the presence of women; in fact, women had particular roles to play in the governance of community life, and could attain special honored positions (e.g. “Mothers”). Finally, although the hierarchy of the community was male-dominated and the viewpoint of the Scrolls androcentric, there is nothing in the Scrolls themselves that indicates that women were deliberately excluded or that this was a male-only community.

The Qumran documents are the library or collection of the Jewish Essenes in the late Second Temple period. The Essenes included women, and its members married, but a subgroup within the Essenes eschewed marriage for purity reasons.82 Qumran was a study center for the Essenes, inhabited mostly by males pur suing a rigorous standard of purity and adhering to the Rule of the Community, but the majority of the Essenes lived throughout Judaea, following the regulations of the Damascus Document. This thesis allows us to place women back into the frame of Qumran studies, and resolves the question of so-called Essene “celibacy.”

Paul and women

"There is no longer Jew or Greek, there is no longer slave or free, there is no longer male of female; for all of you are one in Christ Jesus" (Gal 3:28).

Contrary to what happened to Gentiles, the gift of justification (baptism) was offered immediately to women without reservations, and from the beginning of the Early Christian church, women were important members of the movement. As time went on, groups of Christians organized within the homes of believers. Those who could offer their home for meetings were considered important within the movement and assumed leadership roles. Turning the private domestic setting into the public religious setting opened up to women opportunities for religious leadership. Such women were Lydia, Priscilla, Phoebe, Junia, and many others, who are mentioned by Paul as his co-helpers.

Covering your head

Through baptism, women have received authority.

"I want you to understand that Christ is the head of every man, and the husband is the head of his wife, and God is the head of Christ. 4 Any man who prays or prophesies with something on his head disgraces his head, 5 but any woman who prays or prophesies with her head unveiled disgraces her head--it is one and the same thing as having her head shaved. 6 For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil. 7 For a man ought not to have his head veiled, since he is the image and reflection of God; but woman is the reflection of man. 8 Indeed, man was not made from woman, but woman from man. 9 Neither was man created for the sake of woman, but woman for the sake of man. 10 For this reason a woman ought to have a symbol of (her) authority on her head, because of the angels. 11 Nevertheless, in the Lord woman is not independent of man or man independent of woman. 12 For just as woman came from man, so man comes through woman; but all things come from God. 13 Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? 14 Does not nature itself teach you that if a man wears long hair, it is degrading to him, 15 but if a woman has long hair, it is her glory? For her hair is given to her for a covering. 16 But if anyone is disposed to be contentious--we have no such custom, nor do the churches of God. (1 Corinthians 11:3-16).

A problematic passage

"As in all the congregations of the Lord’s people. Women should remain silent in the churches, They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church." (1 Cor 14:33-35).

This passage contradicts what Paul says in other passages (see 1 Corinthians 11:5: "every woman who prays or prophesies"). The passage is generally understood as a later interpolation, as it reflects similar passages in 1 Timothy: "A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet." (1 Timothy 2:9-15).

In Depth

• A (sources) -- survey of ancient sources

• A (arts) -- survey of fictional works

• A (research) -- survey of scholarly works

See also Esther / Judith / Mary of Nazareth / Mary Magdalene / Salome / Salome Alexandra

• Women Scholarship /Women Fiction

References

• Women / Tal Ilan / In: The Eerdmans Dictionary of Early Judaism (2010 Collins / Harlow), dictionary, 1346-1349

• Women in Greco-Roman World and Judaism / Catherine C. Kroeger / In: Dictionary of New Testament Background (2000 Evans & Porter), dictionary, 1276-1280

• / [[]] / In: The Anchor Bible Dictionary (1992 Freedman), dictionary,

External links

• Wikipedia