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The role of feminism in religion
Women's role in catholicism
Faith diversity
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How Irreconcilable are the Differences?
The idea of being a devout Catholic woman while simultaneously being a proud feminist has always seemed to be a daunting task. Primarily due to the beliefs of both ideals seem to be counterintuitive if you are a member of both parties. Writer of Catholic and Feminist:Can One be Both, Elizabeth Fox-Genovese, methodically divulges into the why and the why not of this formidable question. This essay will not only address the clear roadblocks, but will also incorporate the analysis of the scrutiny of the patriarchal nature of Christianity as mentioned by the feminist theologians. Hence, the topic being can Catholics can be feminists and if so - to what degree? Can Catholics be feminists and if so - to
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Teresa of Avila is arguably one of the most impactful Saints - female or not. From a previous class, it was acknowledged that after the death of her mother, Teresa strayed from her faith. She instead turned to pastimes such as reading popular fiction and obsessing over her appearance and boys. Her father sent to live with the Augustinian nuns of her province at the age of sixteen where the Sisters helped her to return to her faith. Once she gained more and more of her mystic insight, she became a light to her sisters who needed guidance. It was in chapter 10 of The Way of Perfection that she stressed to her fellow sisters “we ourselves are always the same; unless we take great care and each of us looks well to it that she renounces her self-will, which is the most important business of all, there will be many things to deprive us of the holy freedom of spirit which our souls seek in order to soar to their Maker unburdened by the leaden weight of the earth” (Avila 51). Or in chapter 11 when she instills in them that complaining, if uneccessary, does nothing: "Do not think of complaining about the weaknesses and minor ailments from which women suffer, for the devil sometimes makes you imagine them. They come and go; and unless you get rid of the habit of talking about them and complaining of everything (except to God) you will never come to the end of them" (Avila 54). She may not have been the most devoted as a teenager, but she made up for it with the impact she made as she grew
Frances Cabrini was born in July 15, 1850 to Agostino Cabrini and Stella Oldini in Sant’Angelo Lodigiano, Lombardi, Italy. She was one of eleven children born to the Cabrini family and one of the only four children that survived past adolescence. She was born two months premature and was small and weak as a child. These factors, as well as the strong faith of her parents, would have an impact on the rest of her life, mission, and works. Agostino Cabrini, her father, often read Propagation of the Faith to her and the rest of the family. The stories were all about the missions in China and from a young age, Frances desired to become a missionary. By the age of eighteen, Frances knew that she wanted to be a nun, however; her weak health stood in the way. She could not join the Sacred Heart of Jesus. So instead, in 1863, Frances enrolled as a boarding student at the Normal School in Arluno with the intentions of becoming a schoolteacher. The school was directed by the Daughters of the Sacred Heart. Frances lived at the school for five years, residing in the convent with the nuns. Frances was elated to live with the nuns and to share a faith-centered life with them. She graduated from the Normal School in 1868 with a degree in teaching.
With Mary Daly we discover that in the Christian faith and many other religions, we portray God as male. This shared belief according to Daly is stated to be one of the leading causes of male dominance; also called “feminism, where women are seen as the second sex”. Here we will be breaking down Daly’s arguments and try to understand her ways of possibly fixing this problem. In Daly’s book we notice three main aspects that serve as the root of the majority of her claims. The first one is god as a verb rather than a noun, this concept address how by saying god is only a noun we are limiting the power of him. The second point is god is male and male is god, this part of her book talks about how males have been cast as the superior gender thanks
When her father did this she felt more connected to a spiritual life and ended up becoming a nun of the Carmelite Order. The convent rules were more relaxed than her father’s which made it a better place to be. In the begging Teresa struggled to find the time to pray due to the overcrowding of people in the convent. She also began to teach others about the virtues of mental prayer. After becoming a nun, Teresa became very sick with malaria, which left her very weak and in a ton of pain for a long period of time. At one point many people thought that she would be unable to recover from such an illness, but during this period of great pain she began to see divine visions. When she started to recover from her illness she resumed her prayers with new motives. When she told the people of her visions of God many of them thought that she was crazy and thought theses visions were from the devil. When she was 41, she met with a priest, which convinced her to start believing in herself again and begin to start praying once again. At the beginning she had many troubles just sitting through the prayers but in time she felt a one on one connection with God and felt like she was filled with
Ross, Susan A., and Mary Catherine Hilkert. "Feminist theology: A review of literature." Theological Studies 56.2 (1995): 327. Academic Search Premier. EBSCO. Web. 10 Mar. 2011.
Teresa Sánchez Cepeda Davila y Ahumada lived in Avila, Spain where she was born in 1515 and lived during the Reformation until her death at age 67. She was canonized in 1622, forty years after her death. St. Teresa's grandmother was forced to be converted from a Jew into a Christian during the Inquisition. Without her grandmother’s conversion, St. Teresa would never have become a Christian saint. Her parents were Godly people and showed tremendous integrity.
Teresa grew into a graceful, pleasing teenager who enjoyed dressing up and wearing jewelry. She later regretted this period of her life. When she was thirteen, her mother, Dona Beatriz, died. Her father sent Teresa away to an Augustinian school for girls. She then had to choose between marriage, in which she had no interest, or the religious life. At that point Teresa became very ill, and decided to join the Carmelite Convent of the Incarnation without her father's permission. She secretly left home in November of 1536 to begin her new life. Don Alonso then decided to approve of her decision. Teresa chose the Carmelite order because a close friend was in the convent.
Tucker, Ruth A. “Mother Teresa.” Christian History 19.1 (2000): 20. History Reference Center. Web. 17 Sept. 2013.
Agnes (Mother Teresa) parents were Albanian. She was one out of five siblings, but only three of them survived (“Mother Teresa Bibliography”). Unfortunately for her and the family her father died when she was between the age of seven and nine years of age. By this age Agnes felt and knew that she had a great love for god. After Agnes father died she was very involved in the church. Agnes heard the calling of god about the age of twelve for her to devote her life to him (“Mother Teresa-Facts”). Since, she was too young to join the nuns so she just continued to go to church until she was of age to do so.
middle of paper ... ... 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.
The first issue which feminist scholars face in whether they can be a faithful Christian or Jew is that the Bible states multiple times how women are subordinate to men. This can be seen in 1 Corinthians 11:7-9 where it is said that the man ‘is the image and glory of God: but the woman is the glory of the man… neither was the man created for the woman but the woman for the man.’ This clearly states that women are inferior to men and belong to them similar to a po...
...eral problem of the male-dominated theological language, liturgy, and religious education denying women a place to celebrate life in the church. The theological language has its roots through patriarchal family terms because of generic masculinity. For example, the word Father referring to “your Father who is in Heaven” (247) allows paternal exploitation to grow.
Umansky, Ellen. "Feminism in Judaism." Feminism and World Religions. Ed. Arvind Sharma and Katherine Young. Albany: SUNY Press, 1999. 179-213. Print.
“Today I appeal to the whole Church community to be willing to foster feminine participation in every way in its internal life. This is certainly not a new commitment, since it is inspired by the example of Christ himself….nevertheless, he also involved women in the cause of his kingdom; indeed he wanted them to be the first witnesses and heralds of his resurrection. In fact, there are many women who have distinguished themselves in the Church’s history by their holiness and hardworking ingenuity.”
A Feminist Perspective of The Lady of Shalott In an essay on feminist criticism, Linda Peterson of Yale University explains how literature can "reflect and shape the attitudes that have held women back" (330). From the viewpoint of a feminist critic, "The Lady of Shalott" provides its reader with an analysis of the Victorian woman's conflict between her place in the interior, domestic role of society and her desire to break into the exterior, public sphere which generally had been the domain of men. Read as a commentary on women's roles in Victorian society, "The Lady of Shalott" may be interpreted in different ways. Thus, the speaker's commentary is ambiguous: Does he seek to reinforce the institution of patriarchal society as he "punishes" the Lady with her death for her venture into the public world of men, or does he sympathize with her yearnings for a more colorful, active life?
Mother Teresa is one of the most recognized women in the world. Teresa brought in a revolutionary change in the world with her positive thoughts and love for humanity. Her missionary work started way back 1931 when she was still a little girl. She joined the Nuns as a kid in 1931, and she was later named Teresa from Agnes Gonxha Bojaxhiu. It was in respect and honor of the Saints of Theresa. Mother Teresa’s missions were concentrated around helping the poor people with their basic needs such as food, water and shelter. She also demonstrated a lot of interest in taking care of the weak and defenseless people in the society. For example, it has been recorded that she spent a lot of time caring for the elderly, disabled and injured. At the same