Theological Reflections

THEOLOGICAL REFLECTIONS

Florence Deenadayalan

Let me begin with the confession that my knowledge about the status of women in other Asian countries is very limited, hence I would like to confine myself to my thoughts about the women in India. I hope that this will have some bearing on Asian women on the whole.

WOMEN IN INDIAN CULTURE AND RELIGIONS

Before raising some theological questions, let us examine the status of women in Indian culture and its religions. Twentieth century Chambers Dictionary gives these meanings to the following words:

STATUS means Condition

WOMEN means Female sex of the human race,

Daily domestic help, wife, so on

THEOLOGY means The word of God

With this understanding the role of women in Indian society is basically in its relationship to the patterns of family life, religious and cultural values. Male domination is found at all levels in Indian society. The women occupy a secondary place and are not supposed to develop their independent personality. These ideas originate from some of the Indian religions. So let us examine the influence that the religions have had in creating values that affect women as a whole.

In HINDUISM, the Vedas considered women as weak minded, unworthy of being trusted. Therefore, women are not worthy to have equal place in society. In Indian family structure women are expected to obey their husbands unconditionally, because they are the possessions of men, just like horses, cows, garments, etc. But this idea of obeying refers to women only. Indian families are moreover influenced by the MANU DHARMA SASTRA where the Hindu Law is formulated in favour of men. Manu, in his writings, talks about the sinful nature of women, saying, “It is the nature of women to seduce men in this world. Because of this nature, wise men will never be in the company of women.” He also says that the life of woman shall be under the control of man. “In her childhood her father protects her, in her youth her husband protects her, in her old age her sons protect her.” Therefore,

a woman will never be able to develop an independent personality.

We also see in the MAHABHARATHA that “There is nothing more sinful than woman because woman is the root of all evils”. During the time of war between Kauravas and Panduvas, Bhishma, one of the oldest sages at that time, says that “woman is burning fire, there is no creature more sinful than woman. She is the sharp edge of his razor!”

In the Vedic period the cult of temple prostitution was developed. These temple prostitutes were called DEVADASIES and they had a particular function to perform in the Hindu culture. They expressed the Dasavatharas of God through singing and dancing, which also served the purpose of entertaining the Kings and the rich at that time. This was another way of exploiting women, by kings and Pujares, for sexual desire, legitimised through religion.

The social status of women becomes very low if she gives birth to girls only. It is considered a great misfortune and she has to suffer agonies of embarrassment in silence when people exclaim what a pity it is that she does not have any sons. Some believe among Hindu families that after death, they can attain Moksha only through a male child. When I was small, many women made fun of my mother for having six daughters. Anyhow after sometime, she bore a son, who saved her from her low status.

From childhood, a girl is taught that her proper place is the home. The average age of marriage for females is 12 years. Oarashara, one the authors of Dharma, says, “a man who does marry his daughter at the age of 12, drinks the very blood of her menses every month”. But Manu says in a more positive way “If she is not married at the proper age (12 years) she should stay alone.” During the Vedic period, woman was used in marriage only to fulfill the sexual needs of man and for producing children. Today this practice is not visible in the urban situation, but it is very common in most of the rural areas.

If a woman is barren, the society permits man to marry again, even if he is impotent. But Manu says that the practice of polygamy is only for high caste society. There are many examples of this in Hindu families within the Institution of marriage.

After the vast majority of Hindus, the MUSLIMS come next. In the Muslim community, women have a very limited role. Because women are not pure,

they are sinful, they are not the embodiment of God like men, they are not worthy to show their face to others (Parada), they are considered as one of the possessions of man’s wealth; they are not considered as members of the Mosque because they are not holy. They are only for bearing and looking after the children and they are treated no better than slaves. But there is to some extent a change in trend in affluent families.

BUDDHISM, which came as a reformation of Hinduism, is ambiguous about the status of women in its teachings. Buddha at one time says that women are equal to men and women could be emancipated, but they are still one of man’s possessions. Women are thought to be embodiments of unchastity and infidelity.

In the Family, woman is thought of as a partner. But in the religious realm there is ambiguity and contradiction, even though Buddhism claims that women have equal rights to perform religious duties to attain Nirvana. For it negates the possibility of women attaining Nirvana. Even in the political and economic spheres, there is uncertainty about women’s status. Even though Buddha says that women could take part in public life, become a judge if there is a need, he also says that she is not worthy to take part in public life because she belongs to the weaker sex- “Women are no better than a drunkard, or a timid man or a child.” Also Buddha says, “Economically women are self-dependent, but they are domestic slaves.”

In JAINISM women are considered as co-partners in the family life as well as religious life. Women have more part to play in religious life. According to statistics, there are more women priests than men priests. But women have no economic status in the Jain community.

The major religions in India and in some Asian countries, then relegate women second only to men. These religions, which have been both a vehicle and legitimisation of oppressive and exploitative structures in men-women relationships, have had or still have a very strong influence in creating value systems which are unjust, unequal, treating women as slaves, subordinates, objects without any economic status or identity. In other words, women in the Asian situation, particularly in India, have become powerless. Social structures have dictated their sub-ordinate roles and the male hierarchy of the regions have claimed Divine sanction for these roles. This is also true of the Indian church.

The status of women in Indian society is always judged in relation to the status of men in society. Women become inferior to men because of their economic dependence. This economic dependence then is the basis for all sexual, cultural and political domination. Women have always been isolated in the home and they have no part to play either in public or political life.

FAITH QUESTIONS

It is in this context of inequality, exploitation and oppression of women that we have to raise questions which relate our Faith.

1. What would Salvation or Liberation mean to humanity?

2. How would God become meaningful to us in is context?

3. Can theology deal with women’s basic predicament of powerlessness without dealing with the reasons for this powerlessness?

4. If Theology is the interpretation of our one’s Faith, is it self-evident in the totality of personal and corporate commitment to our Lord’s mission?

5. If Theology is the expression of one’s Faith in human language, how could women express this in a given context?

6. How can we talk about God and His relationship with us in our human situation?

7. The God who created man created woman too in His own image (Gen. 1:27). If woman was created the image of God, what then is her status?

Theology is reasoned discussion about God, but this ally means that theologians study and reflect on at it means to be human; they are in practice dealing with what is ultimate humanity. They are involved with our inner lives as individuals as well as our ‘Lives-in-Community’ not only as Christians but as citizens of this world. Christian theology seeks to bring a coherent understanding of the world as the object of God’s creative activity and redemptive love of Christ. One’s theology plays a key role in one’s human relationships. Human relationships are possible when combinations of human in interaction are there.

According to creation, God has given men and women special place in the universe, wanting them to share with Him in caring for the whole world. In Genesis, 1st and 2nd chapters, we find two creation stories giving two different explanations of the creation of man and woman. The first creation

story gives an impression of equality in the image of God. But the second creation story, the statement of Adam in relation to Eve goes like this. “Now this, at last - bone from my bones, flesh from my flesh- This shall be called woman, For from man was this taken.” Women and men may read a great deal into this verse. Both male chauvinists and radical feminists may use it to denounce the opposite sex, in which case it seem to me the point is missed altogether.

Surely the point is that women and men were created together, as well as to complement one another. Servanthood, not sexuality, is the primary bearer of God’s image. The principal focus of the creation story is on the possibility of reciprocity, on the fact that “Adam is not supposed to be onesome, but twosome.” Togetherness, partnership, belonging, indeed, love is the essence of the beautiful verse quoted above. Translated into human relationships, actions, institutions- what has man made of it? Throughout church history, men have been depicted as the norm, women as the deviation. “Women, misbegotten males” is one of the kinder references. The fact that women, too, were created in the image of God (Gen. 1:27) seems to have been obscured somewhere, somehow.

All societies rest on the twin-pillars of production and procreation in which women occupy a central place. In agricultural surroundings, the family is still the main production unit, work association and property-holding unit. In this connection, we may find it easier to understand the emphasis on marriage which prevails in Asia, which is largely agricultural.

When the family moves to the city, the pattern changes (although basic attitudes do not) and the teamwork is not always evident. Men go out to work, while women stay at home minding the children. The welfare of the family is the woman’s first obligation. It is generally accepted that primarily the woman and secondarily the man should be concerned with the children.

The story of the Fall gives a wrong idea to the church if it is seen as criticising women. For example, if Eve has not tempted Adam, his identity and his relationship with God would not have been spoiled. If we go deeper into the passage, we see the sharing attitude of Eve, the love towards her husband and the concern for shared experience by eating the fruit. Here the judgement of men and women by God took

place without any partiality.

In the Old Testament we see (Gen. 15:5,16) when God blessed Abraham as the father of a multitude of nations. He blessed Sarah equally as the mother of nations. We see many women used by God for the welfare of the Israelites like Isaiah’s wife who was called as prophetess (8:3), Deborah as a political figure, Miriam as a liberator, Esther as a queen who never forgot her own people in showing a way to the king to establish justice. We have many stories of women like them. But the message of the prophet such as Isaiah on Redemption is that the ‘Messiah is going to redeem the whole world’. Even though we see many incidents where women are treated as outcasts, Jesus made the situation of women completely different.

We have hope because the living God has revealed himself as love in Jesus Christ. In him God has reconciled the whole world to himself. But this love’s a costly love. To save the whole world, Jesus had to go through the depth and darkness of suffering and death. The Act of the Resurrection was witnessed by Mary Magdalene, and through her the good news spread all over the world. The salvation of Jesus is for the whole world, not only for the male sex.

Because of the creation story women are regarded as below men, and they are regarded as followers of men by Karl Barth. However, the Gospel stories tell us of the attitude of Jesus toward the women of His time, and we realise that it is He who initiated the elevation of the status of women. He allowed the women to hear His teachings and accepted women’s company as He travelled ‘from town to town and village to village, proclaiming the good news of the Kingdom of God. With Him were the twelve and a number of women… Mary, known as Mary of Magdala, Joanna, Susanna, and many others.’ (Lk 8:1-14). In many ways the gospel stories show us Jesus breaking stereotypes of women’s role and place. He broke the taboo of sex when he treated women as fully human beings. He initiated the appearance of the new family, giving death to the traditional family, when someone advised him, ‘Your mother and your brother id sisters are outside and would like to see you,’ and he responded, ‘My mother and my brothers are those who hear the word of God and practise it’(Lk. :21). What did Jesus wish to show with all this?

He presented a new image of women, incorporating them in history, recognising their human dignity and their rights; he broke with all discrimination that

negates women and their realisation as persons. And if Mary in the New Testament is the model of the New Woman, that model has been obscured by patriarchal views of women giving her a false image of innocence, beauty and submission.

According to the Pauline letters, ‘Any woman who prays or prophesies with her head unveiled, dishonours her head, it is the same as if her head were shaven’ (I Cor 13:15) and ‘women should keep silent’ (2 Cor 14:30). This is the Gospel truth to some men because men are always reciting St. Paul’s teaching about women. It looks like men are following St. Paul instead of Jesus. If we read the Bible carefully, we will find that words of advice for women almost invariably follow with comparable words of advice for men. Do we think that when women read the Bible their message is different from that which men receive?

Are women generally aware of the changes which have taken place in the world around them? Are women sensitive to the exclusions which are taking place? Do they hear the Bible speaking to them?

As women become aware of the historical processes which place them in their modern context, they begin to discover that there are models and examples in the Bible which speak to their unique situation and which have been pushed into the background. Can we live with the Biblical images of women which have been presented in the past? Or must we today go back to the Bible, to get behind the ink and the traditional interpretations which have viewed women in the Bible in one way?

As one uses the original languages to become aware of Biblical context, one discovers that translations have not always directed the reader correctly. For example, in the story of Ruth, she has traditionally been seen as a weak woman, a victim of circumstances, a woman who gave up her identity to serve and take care of another. We have that warm, protected feeling when she is rescued by the strong, handsome Boaz from a life of poverty. As we re-approach the story, with a new sensitivity to language and biblical context, we discover instead, a woman of great courage and clear goals who is described by the Hebrew word ‘shahajul’ (a word applied both to Boaz and Ruth but translated for each in quite different ways- wealth, prominence for Boaz, faithfulness, being supportive for Ruth). With insight into her situation, she plans carefully, and with the resources available to her, encourages Boaz to take up his

also which provide the assurance for a rich and full life for herself and Naomi. The same kind of re-interpretation can be applied to Mary, the mother of Jesus. Must we not now attempt to sweep away the traditional images in order to rediscover how the women throughout the Bible- Tamar, Rahab, LeaH, Sarah, Deborah, the Marys, Tabith, Priscilla and many others- can provide vital and lively models for theological development.

Another area which has been pushed aside is the wealth of parables that have women as central characters or use feminine imagery. For example, the Kingdom of God is like a woman sweeping and finding; or the awareness that the father in the parable of the prodigal son has feminine characteristics. The parables were not told or recorded by accident, and serious attention to them from a new point of view may indeed yield a wealth of material for the position of women.

A final possibility for exploring new models is a discovery of the complete humanity of Jesus. His sensitivity to the feelings of those around him, his taking of traditional female roles such as the fixing of breakfast for his disciples, and the tears he sheds- all elements which break away from a traditional male role and illuminate the understanding that Jesus was not male in the sense of providing a model for only men to follow. Jesus transcends these barriers and is truly a model for all of humanity and not just for half. In the Old Testament too, the nature of God contains feminine aspects, especially, in the description of Wisdom. Each of these areas points to a wealth of Biblical material which has been either pushed aside or interpreted in a negative way in the past. The rediscovery process can be an exciting adventure in opening up this literature to provide new models and imagery for theology within the context of liberating women.

The traditional cultural forms cannot be tossed aside when people become Christian, for the wealth of that context still surrounds them. How can these forms be infused with new meaning? How can the liturgy reflect the sense of unique identity of a people? As we develop a contextual theology, the ability of people to be creative in worship within their own culture will be fostered, and the richness of the result can in turn help theology to become more alive and reflect the variety of ways in which God is working in the world.

What can the Christian religion say to the socio-pol-

itical-economic context? Is the Christian religion worthwhile in this context? How can we approach it?

Becoming aware of how Christianity has been identified with the oppressors while speaking to the oppressed… observing how the powerful have used the name of Christian while the heart of the Christian message speaks for the powerless… realising the inherent tension between these poles fosters an immediate realisation that it cannot be both ways. Contextual theologians must be able to sense the time to have the Bible in one hand and the newspaper in the other. Oppressed people can no longer be put off with a promise of a ‘Pie in Heaven’ because the demand resounds for ‘Pie Now’. The development of theology in this context involves a sense of the radical nature of the Gospel often ignored in the past. The process of revitalising the Bible message involves the feminine characteristics of sharing rather than the masculine one of ruling; the approach of ‘discovery’ rather than ‘telling’.

We all know that all over the world, women and men are becoming increasingly aware that women’s liberation is human liberation, in so far as it is concerned with the liberation of all people to become full participants in human society. As Christians in Asia, let us, women and men together, reflect upon the experience of oppression, and act for the creation of a new, more humane society, a society where women and men will encounter each other in love, joy and hope as God intended them to do.

The word is among us - the journey before us- listening to the voices around us and sharing their stories, helps each of us to affirm our struggle while confirming we are not alone. The living out of contextual theology begins with a deepening sense of Biblical vitality in a new way discovered through the eyes of the variety of situations in the world. The challenge is before us- dare we disobey God’s call?