This is an old revision of this page, as edited by Jytdog (talk | contribs) at 23:25, 19 May 2018 (→Double standard and male priority: revise, add page). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.
Revision as of 23:25, 19 May 2018 by Jytdog (talk | contribs) (→Double standard and male priority: revise, add page)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) | This article possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (October 2009) (Learn how and when to remove this message) |
The views of women presented in the Hebrew Bible (also called Tanakh in Judaism, Old Testament in Christianity and Taurat/Tawrah in Islam) are complex and often ambivalent. The question of women's status relative to men in the society depicted in the biblical books, i.e. Iron Age and Hellenistic era Judea, remains a central and controversial issue.
The Genesis creation accounts have been used to deprecate women on the authority of the Bible: Jews and Christians, throughout their history, have used the story of Adam and Eve to justify the inferior status for women. Thus, Paul and other early Christians looked to the Adam and Eve story to put the blame for the Fall on Eve and derived from that the conclusion that women should not be allowed to hold positions of authority or to teach.
Creation narratives
 | This article contains too many or overly lengthy quotations. Please help summarize the quotations. Consider transferring direct quotations to Wikiquote or excerpts to Wikisource. (September 2010) |
The creation of Adam and Eve is narrated from somewhat different perspectives in Genesis 1:26–27 and Genesis 2:24. The Genesis 1 narration declares the purpose of God, antedating the creation of the sexes. It has been called the "non-subordinating" view of woman.
Genesis 5:1–2 reaffirms that perspective and has been described as interpretative of that decree of God's initial purpose.
The Genesis 2 narrative has been called the "subordinating view" of woman for two reasons: man is created first, and woman is created out of man.
Although the Genesis 2 passage is often cited as biblical evidence that subordination represents God’s will for women, theologian Roger Nicole disagrees. He believes women's place in the home, in society, and in the church is not an issue that can be conclusively determined by a few apparently restrictive passages. He writes that the starting point must be at the creation of humanity, as Jesus himself exemplified by quoting Genesis 1:27 and Genesis 2:24 in response to a question by the Pharisees.Matt. 19:4–5 Mk. 10:6–7
Double standard and male priority
In the Decalogue (Ten Commandments) of Exodus 20, the tenth commandment, a wife is depicted in the examples of a neighbor's property while the fourth commandment does not make any distinction based on gender; both parents must be honored.
See also
References
- ^ Starr, Lee Anna (1926). The Bible Status of Woman. New York: Garland Pub., 1987 reprint of original Revell publication. ISBN 0824006755.
- ^ Stagg, Evelyn; Stagg, Frank (1978). Woman in the World of Jesus (1st ed.). Philadelphia: Westminster Press. ISBN 0-664-24195-6.
- Nicole, Roger (30 April 2006). "Biblical Egalitarianism and the Inerrancy of Scripture". Prisciilla Papers. 20 (2).