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Stagg, Evelyn; Stagg, Frank (1978). Woman in the World of Jesus. Philadelphia: The Westminster Press. In John 20:1–13, Mary Magdalene sees the risen Jesus alone and he tells her "Don't touch me, for I have not yet ascended to my father." [136] :464 [137] :228 New Testament scholar Ben Witherington III says John is the only evangelist with a "keen interest" in portraying women in Jesus' story, yet, the "only Easter event narrated by all four evangelists concerns the visit of the women to the tomb of Jesus." [138] :161 Mary Magdalene and the other women go to anoint Jesus' body at the tomb, but find the body gone. Mary Magdalene is inconsolable, but she turns and Jesus speaks to her. He calls her by name and she recognizes him. [138] :173,178 Witherington adds, "There are certain parallels between the story of the appearance to Mary and John 20:24–31 (when Jesus appears to Thomas) [however] Mary is given an apostolic task (to go tell the men) and Thomas is not... There is little doubt the Fourth evangelist wishes to portray Mary Magdalene as important, perhaps equally important for Jesus' fledgling community as Mother Mary herself." [138] :179,181 The story of the biblical Queen Athaliah was the inspiration for one of the greatest tragedies of French dramatist Jean Racine, Athalie. [151] [152] Martini, Joachim Carlos. "Program Notes for Naxos recording of "Deborah" ". www.naxos.com/. Naxos . Retrieved September 18, 2013. Meaning #2: "an impudent, shameless, or morally unrestrained woman" ". Merriam-webster.com . Retrieved 29 May 2020.
a b Keener, Craig S. (2009). Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul. Peabody, Massachusetts: Hendrikson Publishers Inc. ISBN 978-0-943575-96-4. Rooke, Deborah W. (2012). Handel's Israelite Oratorio Libretti: Sacred Drama and Biblical Exegesis. Oxford University Press, USA. ISBN 978-0199279289. a b c d e Langlands, Rebecca (2006). Sexual Morality in Ancient Rome. Cambridge, UK: Cambridge University Press. p.10. ISBN 978-0-521-85943-1. Mann, Albert (1929). "Racine's Biblical Masterpieces, Esther and Athalie by Jean Racine; James Bruner". The French Review. 3 (1): 55–57. JSTOR 379685.
Christian sexual ideology is inextricably interwoven with its larger concept of freewill. "In its original form, Christian freewill was a cosmological claim—an argument about the relationship between God's justice and the individual... [but] as Christianity became intermeshed with society, the discussion shifted in revealing ways to the actual psychology of volition and the material constraints on sexual action". [96] The Greeks and Romans said a human being's deepest moralities depended upon their social position, which is given by fate and must, therefore, be simply accepted. Christianity preached freedom, and the power and responsibility that goes with it, no matter what a person's status or position in society. [95]
New Testament scholar Mary Ann Getty-Sullivan says Mary Magdalene, or Mary from the town of Magdala, is sometimes "erroneously identified as the sinner who anointed Jesus according to Luke's description in Luke 7:36–50. She is at times also confused with Mary of Bethany, the sister of Martha and Lazarus (John 12:1–8)", and is sometimes assumed to be the woman caught in adultery (John 7:53–8:11), though there is nothing in the text to indicate that. Luke qualifies her as "one who was healed" but otherwise little is known about her. There is nothing to directly indicate Mary Magdalene was a former prostitute, and some scholars believe she was a woman of means who helped support Jesus and his ministry. [135] :183–187 There are hundreds of examples of women from the Bible as characters in painting, sculpture, opera and film. Historically, artistic renderings tend to reflect the changing views on women from within society more than the biblical account that mentions them. Sarah hopes to build a family through Hagar, but Hagar "began to despise her mistress" (Genesis 16:4). Then Sarah mistreated Hagar, who fled. God spoke to the slave Hagar in the desert, sent her home, and she bore Abraham a son, Ishmael, "a wild donkey of a man" (Genesis 16:12). The text suggests that Sarah had made a mistake which could have been avoided if there had been a strong maternal-type presence to guide her. [51] The Samaritan woman said to him, “You are a Jew and I am a Samaritan ( G) woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans. [ a]) Ruth is the title character of the Book of Ruth. In the narrative, she is not an Israelite but rather is from Moab; she marries an Israelite. Both her husband and her father-in-law die, and she helps her mother-in-law, Naomi, find protection. The two of them travel to Bethlehem together, where Ruth wins the love of Boaz through her kindness. [83]The woman said to him, “Sir, give me this water so that I won’t get thirsty ( M) and have to keep coming here to draw water.” Pomeroy also states that women played a vital role in classical Greek and Roman religion, sometimes attaining a freedom in religious activities denied to them elsewhere. [13] Wayne Meeks writes that there is no evidence this went beyond the internal practices of the religion itself. The mysteries created no alternative in larger society to the established patterns, but there is some evidence of a disruption of traditional women's roles within some of the mystery cults. [14] :6 Priestesses in charge of official cults such as that of Athena Polias in ancient Athens were paid well, were looked upon as role models, and wielded considerable social and political power. [15] In the important Eleusinian Mysteries in ancient Greece, men, women, children and slaves were admitted and initiated into its secrets on a basis of complete equality. [16] In Rome, priestesses of state cults, such as the Vestal Virgins, were able to achieve positions of status and power. They were able to live independently from men, made ceremonial appearances at public events and could accrue considerable wealth. [17] Both ancient Greece and Rome celebrated important women-only religious festivals during which women were able to socialize and build bonds with each other. [18] [19] Although the "ideal woman" in the writings and sayings of male philosophers and leaders was one who would stay out of the public view and attend to the running of her household and the upbringing of her children, in practice some women in both ancient Greece and Rome were able to attain considerable influence outside the purely domestic sphere. [20]
The Hebrew Bible often portrays women as victors, leaders, and heroines with qualities Israel should emulate. Women such as Hagar, Tamar, Miriam, Rahab, Deborah, Esther, and Yael/Jael, are among many female "saviors" of Israel. Tykva Frymer-Kensky says "victor stories follow the paradigm of Israel's central sacred story: the lowly are raised, the marginal come to the center, the poor boy makes good." [38] :333–337 She goes on to say these women conquered the enemy "by their wits and daring, were symbolic representations of their people, and pointed to the salvation of Israel." [2] :333–337 Amnon desires Tamar deeply. Immediately after explaining Amnon's desire the narrator first uses the term sister to reveal Tamar is not only Absalom's sister but is also Amnon's sister by another mother. Phyllis Trible says the storyteller "stresses family ties for such intimacy exacerbates the coming tragedy." Full of lust, the prince is impotent to act; Tamar is a virgin and protected property. Then comes a plan from his cousin Jonadab, "a very crafty man". [49] :39 Richardson, Peter (25 June 2016). "Book Review: Margaret MacDonald. Early Christian Women and Pagan Opinion: The Power of the Hysterical Woman. New York: Cambridge University Press, 1996". Studies in Religion/Sciences Religieuses. 27 (2): 214–215. doi: 10.1177/000842989802700210. S2CID 151446199.
a b c d Hauptman, Judith (2005). "Women". In Blumenthal, Jacob; Liss, Janet L. (eds.). Etz Hayim Study Companion. New York: The Jewish Publications Society. ISBN 978-0-82760-822-1. The New Testament names women in positions of leadership in the early church as well. Views of women in the Bible have changed throughout history and those changes are reflected in art and culture. There are controversies within the contemporary Christian church concerning women and their role in the church.
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