The Identity of Eve and Feminism’s Encounter With Religion, Research Paper Example

Feminism represents an intellectual concept which began to flourish in the late 18^th century. Over the years, this movement has changed women’s mentality and raised numerous questions even in the interpretation of the Bible and other significant biblical texts from a feminist point of view. The advent and expansion of feminism inspired women in theological circles to approach the study of the Bible from their perspective and develop a unique feminist interpretation. This aspect was mostly due to the women’s ardent and burning desire to escape the limitations “assigned” by the ideology of patriarchy, limitations which concerned their demeanor not only in society but also in church.

Discussions involving women have become valuable points of interest in biblical studies. Along with the social changes of our time, eager feminist scholars are scrutinizing the disputed place of women in the Bible in order to comprehend the reasons for which the woman is presented and evoked in such a negative manner. The Bible is popular for being the world’s most examined book that provides an understanding of religion in the past. Although it has been analyzed by male scholars, it has not been studied in great detail by women. Only until recently were female scholars allowed to investigate the woman’s portrayal in the Bible and to reformulate previous theories.

The present paper approaches the engagement of feminism with religion, i.e. the varied feminist interpretation of the Bible and its well-known biblical character, Eve. The paper tackles the feminism’s encounter with religion, especially with the story of Eve, which also points to the disturbing legacy of the Garden of Eden story that has made Eve be perceived as a transgressor.

Sawyer claims that, “Feminist interpretation of the Bible offers an alternative assessment of the Biblical evidence as seen through the eyes and experience of women readers and theologians” (231). Newport states that the feminist Biblical scholars decide to adopt different approaches in their interpretation. Some investigate Biblical characters, books and themes that can be linked to the contemporary status of women. Others read the text so as to understand the differences between a woman’s interpretation and a man’s interpretation. Other women analyze the Bible in order to discover evidence in favor that would help them speak up against patriarchy (139).

Eve represents the main protagonist of one of the best stories in the Bible, i.e. the story of Adam and Eve. Popular male interpretations describe men as being more spiritual than women due to the fact that Adam was created first and Eve was the one that first ate the apple. These interpretations reveal the belief that women are deceivers and that they are more prone to fall into temptation and less able to experience more complex spirituality.

Feminists like Elaine Storkey have interpreted this from a different perspective. Instead of seeking a significant reason for which Eve was not created first but second, Elaine Storkey channels the most valuable and important aspect to the manner in which both male and female were made from the same material. God could not have created Eve out of lay, just like the animals because she would have been too different from Adam. God made Eve with the intention of providing a companion to Adam and thus needed to be created of the same material like him. According to Storkey, the fact that Eve was created out of Adam’s rib should be seen as an understanding and acknowledgement that they are very similar and very connected and that in the end men and women should be perceived as equals. Storkey once again points out that before the sin there was equality, therefore implying that equality represents an ideal that God wants us to fight for (124). Equality can be easily understood from Adam’s statement “This at last is bone of my bones.” This statement indicates that Adam has been waiting for a companion suitable for him and only a woman can complete him.

Bellis is another feminist, who has tackled the biblical character Eve in her works and claims that “Of all the stories in the Hebrew Bible, the story of Eve, more than any other, has been used as a theological base for sexism”(37). She points out that in the last centuries before Jesus’ birth, Eve was commonly perceived in Judaism, as a transgressor, guilty of a terrible deed. A passage in the New Testament furnishes clear evidence: “For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor” (1 Timothy 2:13-14). In the centuries following Jesus’ birth, Eve continued to be regarded as the source of sin and was frequently associated with sexuality.

The story of Adam and Eve is also analyzed by Phyllis Trible who opens the path to modern feminist biblical criticism. According to Trible (in Bellis, 40), the guilt for any act of defiance in the garden lies evenly with the man and the woman. The “adamh” (Adam) ate the fruit without asking questions and without being forced. From a biased reading of Genesis one would infer that Adam was rational and obedient and that Eve was the devious sinner. However, a careful reading will reveal the reader that Adam chose to say “yes” and broke his promise to God. To presume that the woman is the one responsible for Adam’s choice and conduct means to deny the responsibility of each human being for his or her actions.

According to Newsom and Ringe, a closer reading will disclose the fact that Eve is active and Adam is passive. During the conversation between the serpent and Eve, Adam is a passive participant who listens to them. Therefore, if he had felt that it was a wrong ides, he would have intervened. As a result, Adam and Eve share the guilt (17). Trible also observes that Eve is neither the secondary being, nor a dependent one. She strongly believes that Eve’s different manner of creation should not be regarded as proof of inferiority. She maintains her statement by reminding that scripture teaches that the “last shall be first”.

Like Trible, Mieke’s biblical interpretation of Eve describes her as “a sexually differentiated creature” (32), just like Adam. They are two creatures that develop the awareness and the ability to make important choices. Some scholars like Marry Callaway and David Freedman regard the story “as an attempt to demythologize the feminine power of giving birth” (46). They approach the motif of the rib, i.e. the story of Eve coming from man rather than man being born from woman.

In his study, Dan Vogel shares Bal’s views regarding Eve’s choice to eat the apple as a way to gain wisdom (4).  According to Vogel, Eve has eaten the forbidden fruit and has gained wisdom that allows her to understand her husband’s feelings. She becomes humble and admits her guilt so as to preserve her marriage. This doesn’t mean that our mother Eve embodies the symbol of wrong and that all women should always become humble. In fact, it points to the idea that the woman is aware of the necessity of strategies in marriage.

In her book, Fontaine pinpoints that Eve has been perceived the central character that embodies the identity of all women for the last two thousand years. Eve’s words and actions unveil the loyal nature of women. “The Fall” was attributed to Eve and that is why the West frequently follows the prevalent belief, i.e. that all women are by nature obstinate, prone to temptation and evil, untrustworthy, insincere, seductive, and motivated only by self-interest. It seems that irrespective of the women’s achievements in the world, every one of them is identified with Eve. The story of Eve has constituted over the centuries the main written evidence in support of laws to limit the actions, rights, and status of women.

For I do not allow woman to teach, or to exercise authority over men; but she is to keep silent. For Adam was formed first, then Eve. And Adam was not deceived, but the woman was not deceived, but the woman was deceived and became a transgressor. (1 Timothy 2:12-14).

In conclusion, this perception of Eve has persisted in time with an outstanding perseverance, and continues to exist as a major discouraging factor in attempts by women to remedy gender-based inequalities. This preconception towards them continues to represent the greatest weapon against women who desire to confront the male domination. It is deeply rooted in the minds of the Western civilization and attempts to disregard it or simply reject it, have failed.

Works Cited

Bellis, A.O. Helpmates, Harlots and Heroes: Women’s Stories in the Hebrew Bible. Westminster   John Knox Press: 2007. Web. 28 September 2012.

Fontaine, C. Feminist Companion to Reading the Bible: Approaches, Methods and Strategies. Continuum International Publishing Group: 1997. Web. 28 September 2012.

Newsom, C. A., Ringe, S.H. Women’s Bible Commentary. Westminster  John Knox Press: 1998. Web. 28 September 2012.

Storkey, E. Origins of difference: the gender debate revisited. Baker Academic: 2001. Web. 28 September 2012.

Vogel, D. Eve- The First Feminist: John Milton’s Midrash on Genesis 3:6. Web. 28 September 2012