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Religious women in medieval times
Women's role in early Christianity
Essay about the role of women in medieval christianity
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"As truly as God is our Father, so truly is God our Mother, and he revealed that in everything, and especially in these sweet words where he says:... I am he, the power and goodness of fatherhood; I am he, the wisdom and the lovingness of motherhood"(Damarosch,478). In today's society it is commonplace, even routine to think of Christian divinity in terms of male gender. How amazing it seems then, to be presented with medieval language which portrays God as a female gendered divinity. Where did the idea arise to portray God as feminine? And what purpose does it serve? This essay seeks to examine whether Julian of Norwich's gender construction of the divine is subversive and radical in light of the reduced power of women in medieval Christianity. To say that the religious power of women was reduced, is of course, to suggest that they held power in first place. In the early Christian church, women had great influence, and in fact held several offices: deaconess, widow, presbyter, and wives of clergy. Praying for the congregation, instructing female catechumens, baptizing women, teaching doctrine, and consecrating the Eucharist were just some of the responsibilities of these early female church officials (Ute, 53). But by approximately 750 C.E. women had lost these major roles in the Church, as well as the power and influence they once had. This loss of power was a direct result of several factors: the patriarchal canons of early Eastern and Western Church councils, the conversion of the Emperor Constantine, and the decree of Emperor Theodosius that made Christianity the state religion of Rome (Lynch,10). These events led to positions in the Church such as presbyter, deacon, and bishop being held in high regard, and also hi... ... middle of paper ... ...thout the eventual help/intercession/support of the Church. Works Cited Bynum, Caroline Walker. Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion. New York: Zone Books, 1992. Damrosch, David. (Ed.) The Longman Anthology of British Literature 2nd ed. New York: Addison-Wesley Educational Publishers Inc., 2003. Eisen, Ute E. Women Officeholders in Early Christianity. Collegeville: The Order of St. Benedict Inc., 2000. Long, Thomas L. "Julian of Norwich's "Christ as Mother" and Medieval Constructions of Gender" The Madison Conference on English Studies, James Madison University., Mar 18, 1995. Lynch, Joseph H. The Medieval church: A Brief History. New York: Longman Group UK Limited, 1992. Kraemer, Ross Shepard, and Mary Rose D'Angelo. Women and Christian Origins. New York: oxford University press Inc., 1999.
The life style of a woman’s role in society was to take care of the house while the husband went off to work and to make the life of the husband easier whenever the husband was home. Although during the Nineteenth Century we start to see a movement towards women’s rights. During the Second Great Awakening women were given a more important role in activities such as religion. Women could be sent out regularly on mission trips, or even to preach in churches. This being said was one thing in particular Matthias was trying to prevent. Matthias went so far to prevent women preaching in the church that he was kicked out of one of the churches that ...
The medieval theologian Julian of Norwich was a mystic, writer, anchoress and spiritual director for her time. She is gaining in popularity for our time as she provides a spiritual template for contemplative prayer and practice in her compilation of writings found in Revelations of Divine Love. The insightful meditations provide the backdrop and basis for her Trinitarian theology’s embrace of God’s Motherhood found in the Trinity. Her representative approach of the all-encompassing unconditional love of a mother who nurtures, depicts Christ as our Mother ascending to the placement of Second hood within the Trinity while giving voice to the duality of God.
This essay will look at chapters one to ten of Julian of Norwich’s Showings of Love. In Showings of Love, Julian describes the visions that she has on her deathbed and the “sixteen showings” of Christ’s passion that she develops from them. It will explore Julian’s visions and how she relates them to Christ’s love. This essay will also examine how Julian’s “sixteen showings” influence her understanding of the relationship between God and humanity.
In the beginning of Holy Feast and Holy Fast, Bynum provides background information on the history of women in religion during the Middle Ages, highlighting the different statuses of men and women in society during that time. It is important to understand the culture of the Middle Ages and the stereotypes surrounding men and women to appreciate Bynum’s connection between status, accessibility, and piety. As an example, Bynum mentions that there appear to be basic differences between even the lives of holy women and the lives of holy men, which was because “women lacked control over their wealth and marital status” (Bynum p. 25). Men are clearly construed here as having more power in their daily lives than women—this is a simple, but major, distinction between the two genders which provides reasoning towards their divergence in practices. Women’s s...
Thiebaux, Marcelle. The Writings of Medieval Women: An Anthology. New York: Garland Publishing. 1994. Print.
Grossman, Avraham, Pious and Rebellious: Jewish Women in Medieval Europe (New Hampshire: University Press of New England, 2004).
“Culture does not make people. People make culture” said Chimamanda Ngozi Adichie, a Nigerian writer and educator, in a presentation on feminism in a TedTalk. The culture in which Sir Gawain and the Green Knight was written was misogynistic and it shows in the writing of the poem. Medieval cultural misogyny manifests itself in multiple ways in SGGK. This paper will examine the negative relationships between Sir Gawain and the Green Knight and gender by discussing: the representation of female characters, gendered violence, and Christianity in the Middle Ages.
Schüssler-Fiorenza, Elizabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. New York: Crossroad, 1983.
...m played a role in ending practices such as human sacrifice, slavery, infanticide and adultery. Christianity in general affected the status of women by condemning infanticide, divorce, incest, polygamy, birth control, abortion and marital infidelity. While official Church teaching considers women and men to be equal and different, some modern activists of ordination of women and other feminists argue that the teachings by St. Paul, the Fathers of the Church and Scholastic theologians advanced the impression of a pleasingly ordained female subordination. Nevertheless, women have played prominent roles in Western history through the Catholic Church, particularly in education and healthcare, but also as influential theologians and mystics. The important status of the Virgin Mary gave views of maternal virtue and compassion a place at the heart of Western civilization.
McManners, John. "The Oxford History of Christianity." The Oxford History of Christianity. New York: New York Oxford Press, 2002. 28.
During the medieval period, women were often labeled as inferior to men. Putting forth a woman’s virtues, honoring chastity, and being a woman of God is what the women strove for during the time of Christine’s publication. However, this text was undoubtedly shocking for both genders as a one of the first feminist texts. Because Christine de Pizan is the first women to be paid for her writings, her male audience is sure to feel afflicted over the idea that some of the first published writings by women are deprecating to men. The women of the medieval period feel empowered and relieved to have support by someone with the same insights. However, it is obvious that Christine relates the strong religious culture of the time back to both genders by suggesting, “Praise God for not having the worst and [women] should strive to moderate their vices and pacify them [men]”
Kanner, Barbara, ed. The Women of England: From Anglo-Saxon Times to the Present. Hamden: Archon Books, 1979.
Vives, Juan Luis, and Charles Fantazzi. The education of a Christian woman a sixteenth-century manual. Chicago: University of Chicago Press, 2000. Print.
Malleus Malleficarum, excerpts. 1977. In Women and Religion, edited by Elizabeth Clark and Herbert Richardson, 121-130. San Francisco: Harper & Row.
To begin, Morgan identifies the apostolic calling in which men and women embraced life of voluntary poverty, rejecting urban trade practices and accepting Christian spiritual communities. He asserts that apostolic people believed that the slightest act toward God constitutes exalted moments of contemplation. According to Morgan, women especially were attracted to this monastic life for many reasons, one of which was socioeconomic. One key point he summarizes from I.M. Lewis is the higher prevalence of visions from powerless groups (particularly women). As a result, Morgan assesses that the medievalists believed women possessed a bodily inheritance to connect to God. Called beguines, these women broke traditional gender roles and preach. Moving from general information about beguines, Morgan explains the relationship between Margaretha Ebnor who experienced visions and screamed uncontrollably and Heinrich von Nordlingen shared a symbiotic relationship where Nordlingen turned to Ebner to embody the spiritual life. In turn, Ebner suffered psychosomatically for her visions. In the section titled, "Meister Eckhart's Daughters," Morgan reveals conflicting sexual impulses