The Status of Women In the New Testament.

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The Status of Women in the New Testament.

When assessing the history of women's role and position in society, it is notably the period of the New Testament which proved to be a major turning point in the status of women, and was the starting point for the near-equality experienced in today's society. Graham Stanton observes that 'The status of women was markedly inferior to that of men throughout the ancient world, including Judaism.'1 Thus, by looking to the society preceding that of Christ, one can only understand what a profound influence Christ had on the previous Jewish and Greek customs of women.

The society in which Jesus lived was strongly patriarchal; the worth and dignity of women was not recognized, the women's role was domesticated, to be a faithful wife and mother, and women who stepped outside this role were vilified. Women had almost no role at all in the wider arena of social life, in politics and religious affairs 2. By looking to the Old 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 woman,

or if I have lurked by my neighbor's door,

then may my wife grind another man's grain,

and may other men sleep with her. ( Job 31:10 -11)

'Better is the wickedness of a man than a woman who does good;

It is a woman who brings shame and disgrace' (Sirach 42:14)

This patriarchal society which had no time for women in discussions, decisions or pleasures, left women as objects to fulfill the men's sexual desires and produce 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 20:17, that a woman was a possession of the husband, 'You shall not covet your neighbour's house; you shall not covet your neighbour's wife...' Indeed 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 seen as a source of sexual temptation. Additionally, the Shema was not to be recited anywhere, where you could hear a woman's voice or see her legs or her hair. However, there were exceptions to this 1st century treatment of women, E. Schussler Fiorenza argues 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 minors 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 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 face of threat created by Jabin, the Canaanite king, she roused Barak to lead the Israelites into battle, and ultimate victory. Thus she was clearly a heroine. Certainly then, as J and K Court observe, women's status was relative and could depend on various factors: family, employment, or religious background, and Jesus' preaching and teachings of equality for all could only be possible 'in so far as such notions of equality are conceivable in the context of Jewish life and faith.'4

However, through the scriptures of the Old Testament God asks his people to 'act compassionately toward those around you' (Deuteronomy 24:17-22) but no account can be found of men respecting the human rights of women, thus they over look God's commands. Such a corrupt system, constantly producing injustice and fear, was in true need 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, 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 individual become part of My family' (Luke 15:1-10). 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 1:27). 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 will make a helper suitable for him.' (Genesis 2:18). 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 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 10:38-42 where Jesus favors the sister Mary who 'sat at the Lord's 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 11:27-28 Jesus states 'Blessed rather are those who hear the word 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, 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.
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It is the evangelist Luke, who seems 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 18:1-8 shows a man in a superior position as a Judge supposedly working for what is true and Godly, however, with no sense of true loyalty or justice, compared to a widow with real faith, totally committed to God. It is only through the Judge's selfish need does he ...

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