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Prompt 3: There are Christians who assert the bible can be interpreted in a way to support the

liberation of women and gender equality. Some feminists would not agree this is possible.

Outline the case for each side. Which position comes closest to your own? Provide support for

each position.
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It is difficult to imagine how the Bible and Christianity can be used to support gender

equality, especially with our societys corrupt power hierarchy that integrates unhealthy

Christian ideals. It is true that as a whole, the Bible does not support the liberation of women and

meet the standards for gender equality. However, certain major figures and sections of the Bible

can be interpreted to support to the feminist ideologies. Therefore, if only certain parts the Bible

are used, then can it be argued that the Bible can be interpreted to support the liberation of

women and gender equality.

Breaking up the Bible into unsupportive and supportive sections, it is easier to see the

arguments for and against the Bible being used for feminist ideology. The Old Testament does

has several issues that prevent it from being used to argue for feminist ideals and gender

equality. The second Genesis story and its interpretations, the several rules and guidelines laid

out specifically for women, and the harsh punishment of women that far outranks the punishment

of man, gives easy sway to the idea that man holds the power over woman, opposing gender

equality.

Adam was said to have power over the earth as well as Eve. God, who created the other

creatures of the earth, brought them to Adam to name. God also created Eve to accompany

Adam, though gave her none of these powers over the earth. The second Genesis story of

humankind is not so favorable towards the feminist view of women. Instead of both being

created in the equal image of God, Woman is created from Man.

This follows the popular ideal of hierarchical relationships which we can see in Platos

ideal society as well. The idea that the inferior must love the superior, though the superior cannot

love the inferior back equally is commonplace in thoughts in and around the Bible. Men are

loving of women yes, but in a more possessive, patriarchal, dominating manner. Women exist for
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men to take care of, to have responsibility over. In return, women must revere their husbands,

dedicate their whole lives to men (Eph. 5:33). There is no personal choice, no independence, no

freedom whatsoever. They are fully subservient to men in every way, as Man is subservient to

God.

Woman is also painted as weak and lesser because she was tempted by the serpent to eat

the fruit of knowledge. Was the serpent not correct, that Eve would gain knowledge? She was

free from the patriarchal image of God, out of his control, and cast away for it. Lilith also

follows this pattern, where the woman is punished for having a will other than the one that

controls her (Lecture, 10.16). God had lied to Eve. She was told that the fruit of knowledge

would kill her, but the serpent told Eve the truth: that her eyes would be open and she would be

wise. Adam had free choice more so than Eve had been given according to the second Genesis

story yet he also willingly eats the fruit. However, when God learns of this shared act, Eve is

given the brunt of the punishment. She is to be in sorrow during childbirth, and to be put under

the rule of her husband, Adam.

Women are also at high risk for being vilified if they do not follow societal expectations.

If a man hates and accuses a woman of not being a virgin, the womans father and mother must

bring physical evidence of her virginity to the city elders. If sufficient proof is given, the man is

chastised and forced to pay a fine. He then must marry her, without any option of divorce.

However, if she and her family are unable to bring any evidence of her chastity, she must be

stoned to death, as a whore. A woman, even if a virgin, is also at fault if she is raped. It was her

own fault for not calling out for help when being attacked. It is only the mans fault if she is

raped far from the city, away from people who could have helped her. However, the woman is

forced to marry the man who had raped her without prospect of divorce, and the man must face
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the ever so difficult task of paying a small fine. It is emphasized again that the woman is of her

fathers house, and that her father has the responsibility of proving her innocence. Women have

no say in their future at all, but rather must stand by and watch as others decide their fate.

Social structures of today are evident even in the Old Testament. Gender roles are shown

to be extremely strict in Deuteronomy 22. Men and women have their own clothing, and are not

allowed to wear each others, or they are an abomination. Proverbs 31 writes of the ideal women

of the Bible, which eerily enough matches the ideal woman of today. She is selfless amazingly

so. Her husband can trust completely in her, she is a great mother to her children, and a

productive member of all of society. It is ridiculous the amount of pressure put on women to live

up to this virtuous ideal. It completely takes away her choices, and puts her in terms of others,

rather than herself. She is good for her husband, for her children, for her servants, and for the

city.

The New Testament also is full of opposition to feminist ideology. Pauls numerous rules

specifically for women are shown in Corinthians and Ephesians. He sees women as completely

subordinate to men, not nearly their equals. In fact, he forbids women from speaking in church,

only voicing her opinions through her husband (Cor. 14:34 14:35). It is easy to see why the

Bible has been used to attack women and argue against their equality. However, Paul is a

secondary source of Jesus teachings, as he never actually knew the man, but rather was an

enthusiastic convert to Christianity who did not accurately relay original Christian thought

(Lecture 10.16).

Feminist ideals are found in the Bible, if the focus is on the many translations,

interpretations, and removal of sections that the Bible has gone through. The Bible was edited by

those in power, who shared a very limited viewpoint. Thus, the Bible does not accurately show
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the viewpoints of all who followed Christianity, especially those with more liberal ideas. Also,

the confusing, varied nature of the Bible can be derived from the method of copying and

recopying the text itself. Stanton points out that old books were written on leather, without

attention to vowels, division of verses and chapters, and even a lack of understanding of what

was being copied (Stanton et al 16). Therefore, these small mistakes, such as pronouns and

contradictions, can be traced back to translators and copyists, rather than the viewpoint of Jesus

and original Christianity. The real nature of early Christianity can be found when scrutinizing the

text for possible mistranslations as The Womens Bible does, or looking outside the official

scriptures, with The Gnostic Gospels.

Elizabeth Cady Stanton points out that the Bible cannot be accepted or rejected as a

whole text simply because individual teachings are different, or even contradictory (Stanton et al,

13). Instead, readers must choose certain sections that assist their argument. Stanton points out

that it is the fallibility of man that creates the strict laws and hateful thinking around the Church

and leading religion ideals. Stanton and the other writers of The Womens Bible understood this,

and chose to use a small number of books to help prove the Bible could be used to support

feminist ideology. Using these sections and books, it is easy to see how the Bible and ideas

surrounding it can be argued for gender equality.

In the original translations, the word for God could have both male and female

associations (Lecture, 10-17). So, in Genesis 1, when God creates both man and woman in his

own image, this image is not necessarily a man, but a God of ambiguity, or even two Gods of

different genders. The common portrayal of God being a man can be accredited to the social

structure created by humans. The several translations that the Bible goes through are also a

lending factor to the common belief that God even has a gender, and is male. In the original text
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of the Bible, it can be said man and woman were created equally, both in the image of God. Also

in Genesis 1, the creation of humankind in Gods own image, puts the masculine and feminine

elements on an equal, balanced scale (Stanton et al 15). When God gives humankind dominion

over every living thing, it is fair to assume that woman shares this power. It is also never

mentioned in Genesis 1 that man has any dominion over his equal, woman. (Stanton et al 15).

Elohim, the term that the E writer of the Bible used to describe God, was more vague

in terms of defining God in human terms. Elohim has both male and female roots, which can

lead to using it as a plural title (Stanton et al 17). This can be used to refer to God as numerous

beings, justifying the existence of multiple gods, with multiple genders. If the first creation story

is used as canon, it can be argued that the universe and therefore man and woman were

created by a team of male and female gods. Thus, if man and woman were created in the image

of gods, both could be elevated to the status of godlike in the Elohistic viewpoint. (Lecture,

10.16).

Overall, if the first Genesis story is taken by itself, there is much support that places

Adam and Eve on equal levels, rather than the common belief of Adam being superior to Eve.

When creating humankind, God gave power unto them, meaning both Adam and Eve, that they

should have the power over the earth and every living thing (Gen. 1:28). Unlike the second

creation story, God does not single Adam out has having the power, but gives it equally to both

the male and female children. Adam can also be a noun, rather than a name. Adam, from

Haadam, can be used to describe the generic man, rather than the singular man that many

interpreters choose to use (Lecture, 10.18). Misunderstandings in using he pronouns, rather

than neutral they or its in regards to God, or the fruit tree. Language and mistranslations lead

to misunderstanding from the original meaning of the Bible (Stanton et al 15). Social constructs
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can definitely be a root of this confusion within the multiple translations of the Bible. Whoever

could claim to have the correct translation of the Bible the could change these small verses to

affect the whole viewpoint of gender and social roles. Even today, the major differences between

the Catholic and Protestant Bibles show the product of thousands of years of argument over the

correct definition of the Bible and what it holds.

The second Genesis story is often criticized for placing too much blame on Eve. The

serpent - a symbol that was commonly tied with Gnostic Goddess imagery - tempted Eve not

with material, temporary pleasures, but with knowledge, the wisdom of the Gods. (Stanton et al

25). Her mortal body may die, but her attainment of knowledge would be immortal (Stanton et al

26). Therefore, Eve was the courageous one, to take the first step towards the unknown, to what

could have been her death. Adam never opposes her decision, which gives him equal share of

blame. The Womens Bible also points out that evil was in existence before the fall of man,

which proves that Eve cannot be at fault for bringing evil into the world. (Stanton et al 21). The

Womens Bible shows woman could be placed at a higher level than man. The ancient translation

for the word Woman was Womb-man (Stanton et al 22). Woman was thus man and more than

man, because she was able to create life.

Hildegard of Bingen also had similar radical ideas for her time regarding women and

Christianity, which could easily be used as support for gender equality in the Bible. Hildegard

argues that Eve is the most perfect creation of God, as she was the final creation, and was made

from flesh, rather than dirt, as all other creations were (Gossmann 54-56). Hildegard uses the fact

that God identifies with a woman in labor as proof that God is beyond a singular male gender

(Gossmann 52). She states that God cannot be divided as [humans] can, but is beyond humans

power to give God those traits. Hildegard also has her theory of female weakness as power. In
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modern society, claiming women are inherently weak does not bode well for feminist ideology,

but in the context of the time period and prevalent thought, this was a revolutionary idea.

Working within the constraints of her very strict society, Hildegard manages to give women an

advantage over men, which she uses in the comparison of women-Christ parallel that shows

human nature being a weak trait of the Savior, that women share. (Gossman 57).

The Gnostic Gospels, thought to be destroyed by early Orthodox Christians, also showed

more liberal viewpoints in early Christianity. They proclaimed that Mary Magdalene was at the

same level of the disciples and that she challenged the authority of Peter for control over the

direction of Christianity (Eisler 126). The Goddess, or the idea of the Queen of Heaven, was

something the Gnostics also gave power to. The powers of thought, intelligence, and foresight

were attributes of the Goddess. Gnostics also had the idea that the place where life began is in

the Mothers womb (Eisler 128). The Goddess as a giver of Wisdom is seen in linguistics: the

Hebrew hokma and the Greek sophia are both feminine nouns meaning wisdom or divine

knowledge (Eisler 128). It was easy to see why the patriarchal orthodox Christians wished to

destroy these ideologies in order to keep their position of power. It is also a reason why the Bible

is more difficult to use to support feminist ideologies, as these ideas were destroyed by those in

power.

In the New Testament, the first four books of the Bible were written by those who had the

most accurate depiction of Jesus. These books are also the few which can be most easily

interpreted as supporting feminist ideals and gender equality, especially when taken in their

historical context. Jesus is shown to not discriminate on gender, or past sins. He believes that the

capability of goodness lies within humankind, rather than only man. His actions and words
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shown in these first four books are the most supportive of gender equality in original Christian

thought.

The woman who gives the ointment to Jesus in Mark 14 is held up as a heroine. Jesus

calls for her to be spoken of in gospels and immortalized in memorials (Mark 14:9). This is a

completely radical view when taken in the fact that she is most likely a prostitute, and looked

down upon by her peers, who had chided her for using the ointment. In Luke 7, the woman is

mentioned again. She washes Jesus feet with her tears, cleaning them with her hair, and

anointing them with the ointment. Other peers snide that she is a sinner, but Jesus points out that

this woman has shown Jesus more respect and love than the Pharisee ever had. Jesus tells a

parable of two debtors and the dismissal of their debt and concludes that one with the most debt

has the most gratefullness towards the relief. Like the story, the woman has the most sin, but also

the most love. Therefore, she is forgiven of her sins.

Jesus also travelled the land with women. His twelve male disciples are most commonly

known to have gone with him, but Luke 8 also speaks of Mary Magdalene, Joanna, Susanna, and

many others. Their demotion from disciple status can be accredited to the translators and

authorities in charge of the Bible (Lecture, 10/16). Like the Gnostics, who had elevated Mary

Magdalene to disciple status, these women may have been seen as threats to the patriarchal

power of the growing Church. Therefore, in the printing of the Bible, these women who travelled

with Jesus and the disciples could have been at equal status, were ripped apart. Jesus also states

that his family is those who hear the word of God, calling them his mother and brethren. They

are not just men (fathers) and brethren (brothers) instead, both genders are included (Luke 8:21).

In Luke 10, Jesus shows that he does believe women are required to be subservient and

unable to participate in the same activities as men. Rather, he prefers them to have choice and
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seek knowledge. Martha and Mary were two sisters who housed Jesus for dinner. Martha served

Jesus, and complained that her sister had not assisted her, but rather sat and listened to Jesus

speak. Jesus tells her that Mary had chosen the right path, to follow in activism, rather than

traditional gender roles (Luke 10:39-41).

I think that one of the most powerful examples of Jesus support for both men and

women is in John 8. The Pharisees and a group of scribes bring to Jesus a woman who has been

convicted of adultery. They ask him his opinion on what actions to take, reminding him that

Moses called for adulterous women to be stoned to death. Jesus first ignores the group. When

they persist, he states: He that is without sin among you, let him first cast a stone at her. (John

8:7). Jesus uses the fact that all humans have sin against those who had judged this woman for

her mistakes. Those who had brought the woman for her judgment slowly comprehend what

Jesus has spoken and leave, one by one, without harming the woman. When she is alone, Jesus

tells her that she is free to go, without his condemnation, nor anyone elses, and that she should

simply sin no more.

This section was one of the most important that helped me form my opinion that the

Bible can be used to support feminist ideology. Overall, focusing on the first four books that

portray Jesus as supportive of gender equality, texts that have been removed by the corrupt

church hierarchy, and more female-friendly interpretations of God and Christianity, made it

easier for me to understand how people could use the bible to help gender equality, rather than

hinder it, as I had been so accustomed to.

The harshness of the Old Testament God, Pauls books of the Bible, and the brutal

disregard for womens independence is placated quite nicely by these supportive sections listed

above. Believing Jesus the savior had the original views of Christianity also helps prove the fact
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that the Bible and Christianity can be supportive of feminist ideals. Jesus has no prejudice

against the sinners. Rather, he supported them and saw them as holding the most passion for faith

inside them. He helped women and men, and did not discriminate on gender, or past actions.

Jesus does not discriminate even for societys worst of sins, but rather believes in humankinds

ability to reform themselves, and be good, equally. Jesus understands that humankind is flawed,

and all, including himself, were born with sin. Therefore, they are unable to cast such judgments

on others because of their own flaws. Instead, they should strive for acceptance, to create a

peaceful society.