The Role and Significance of Women in the Gospel - Essay Example

– I have been dealing with a family emergency that just won’t go away. The completed order is available below but if the delay hasn’t harmed you, I was wondering if you could apply an extension to the order so that I am not penalized. Student name Instructor name Course name Date Women in the Gospels Women have always been considered to be inferior to men. This is true in just about every society and every geography throughout the world at one time or another. If you look at ancient Biblical law, it is even true here that women were considered to be about the same class status as slaves or servants. If they were considered to be better than slaves, this was only because their bodies were fun to play with or because they could be traded as commodities if they had been carefully guarded. This was somewhat established by the Old Testament story of Adam and Eve in which Eve accepted a piece of fruit from the forbidden tree of knowledge and convinced Adam to take a bite. This caused the couple to be kicked out of the garden of Eden and have to work for their own welfare. This, Eve was blamed for the downfall of all mankind and, by extension, women were forever doomed to live under the thumb of men. This sentiment remained the same through time even though there were occasionally heroic and intelligent women who were able to bring about positive change in their communities in spite of their limitations. In the New Testament, this attitude begins to change, though as Jesus begins talking with his followers. Throughout the gospels, there is a great deal of evidence that Jesus encouraged a more equal treatment of women as illustrated in the stories he told, the words he used and the positions he gave them in his society. The gospel of Luke contains many stories that reveal equal treatment of women and men. For example, in Luke 2: 22-38, Jesus is presented in the temple as a baby according to Jewish custom. The story is told of how an old holy man by the name of Simeon had been promised he would not die until he had seen the Christ. When Jesus was presented, Simeon declared he could now die in peace because that promise had been fulfilled. Before the story is over, though, it shifts to the prophetess Anna, who was also very elderly and revered, who changed her typical prayers to thanksgiving. In Luke 4, there are the parallel stories of the man who was possessed by an unclean demon who was purified by Jesus (33-37) followed immediately by Jesus’ healing of the woman who was sick with a high fever with a single rebuke (38-41). These types of parallels can be found throughout the book and are considered to be intentionally balanced. “Luke expresses by this arrangement that man and woman stand together and side by side before God. They are equal in honor and grace; they are endowed with the same gifts and have the same responsibilities” (Witherington, 1991: 129). However, it isn’t just the stories that Jesus uses to demonstrate equality between men and women. In relating the stories he does, Luke also attempts to capture some of the terminology introduced that provides women with a chance at equality. For example, the story is told of how Jesus cures a woman from a demon infestation on the Sabbath Day in Luke 13. However, because it is the Sabbath and no work is supposed to be done on that day, the leader of the synagogue gets angry and claims that Jesus is breaking religious law. In answering this charge, Jesus uses a new term by which to refer to her which would have had a great significance to the audience then present. He called her a ‘daughter of Abraham.’ “It would have immediately called to mind Father Abraham – the father of Israel, the one who answered God’s call, the one to whom the promise was given … as a daughter of Abraham, she is called to be a blessing to the whole world. She is not just a sad victim – only a nameless woman with a bent back – she is a daughter of Abraham, an inheritor of the promises, a part of God’s great salvation of the world” (Caine, 2007: 2). This phrase indicates that a woman has equal ability to earn the Grace of God. The other gospels confirm that Jesus allowed women to take up positions within his inner circle of followers. Luke mentions how Jesus and the twelve disciples were accompanied by “some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means” (Luke 8: 2-3). Matthew emphasizes the importance of Mary Magdalene as she is present through much of Jesus’ ministry and receives the very first apostolic commission. Jesus tells her and ‘the other Mary’ “do not be afraid; go and tell my brothers to go to Galilee, and there they will see me” (Matthew 28: 10). The Nazarene Way of Essenic Studies explains that Mary Magdalene was a follower, was present at the crucifixion and burial and was the first to arrive to anoint the body on Easter Sunday. “She was the first to see the Risen Lord, and to announce his resurrection to the apostles. Accordingly, she is referred to in early Christian writings as ‘the apostle of the apostles’” (Saint Mary Magdalene, 2004). Although women were often considered unclean and unsuitable as company for a holy man, Jesus continued to send messages that women were just as deserving of his love and care as men. Through the stories that were recorded, the words he used and the respect he showed, Jesus continued to try to tell his followers to treat women with greater respect and equality. Although women might not have been held in great respect in the ancient world and statements made in the Old Testament seemed to condone this behavior, there are several indications in the gospels that Jesus held a different opinion and was hoping to convey this idea to his followers. By accepting women into his inner circle and allowing them to play such an important role in spreading the word about his resurrection and triumph over death, Jesus intended for women to take an active role in his church. I did not know what to expect in a Bible studies class such as this. I hoped I would learn more about the Bible so I could speak intelligently with people about the book that guides so many people’s lives. I was surprised by how much depth there was to the Bible. I didn’t really think it was shallow or anything, but I never fully appreciated just how complicated Bible studies can be. There are so many different ways to interpret the words that are used. How you understand what is being said is shaped so much by how you are approaching the subject and how you understand the words. It also depends a great deal on how the original words were interpreted and translated before I read them. It is very helpful to look up the Bible commentaries that were recommended for the class because of the way that they opened my eyes to the many ways that the same phrase might be interpreted. Works Cited Caine, Lisa. “Sons and Daughters of Abraham.” (August 26, 2007). August 1, 2009 “Saint Mary Magdalene.” The Nazarene Way. (2004). August 1, 2009 Witherington, Ben (III). Women in the Earliest Churches. Cambridge: Cambridge University Press, 1991. Read More