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Indeed, gender crossing in early Christianity was mainly determined by gender relation patterns and expectations. In fact, the Greeks and Romans, from the first to the fifth century, determined the gender relations patterns for their own interest shake and to meet their own personal demands (Karen, p. 79). This is true because the women were not allowed to hold important and influential positions in the society. For instance, men were appointed rulers, magistrates and public administrators (Karen, p. 79). It is a pity that women could not even take part in public debates. In fact, Greek and Roman men exercised political authority over their female counterparts. However, there was no clear proof that women were not capable of holding these important positions in the society. Therefore, I believe that given equal chance to serve and to take part in public administration as their male counterparts, the women could do equally well or even better.
The concept of “manly” is in the mind of a person, and this should not be used as a base to bar women from taking part in national development. Precisely, it was a sheer belief based on early Christian faith that women were not fit to lead, and were just limited to domestic chores (Kare, p. 80). Taking the example of the biblical Samaritan woman caught in the act of adultery and brought before Jesus for judgment, one would be left to wonder whether she was committing adultery alone or not. Where was the man caught with her? Definitely, the man was set free and was not taken to Jesus. Even those who wanted to cast stone at the woman were men. That clearly showed that women were discriminated against based on the early Christian teachings and beliefs. Arguably, the early Greek and Roman teachings and beliefs that undermined the women importance in the society were barriers to economic, social and political developments since women could actively participate in development matters, but they were denied the chance (Ramet, p. 72). Men cherished women when they underwent suffering and praised them as “martyrs” upon which history is made (Karen, p. 81). Besides, the women were not allowed to participate in Christian debates with their male counterparts, as in the case of Mary Magdalene (Karen, p. 87). In the best interest of the nation, such out-dated religious dogmas should be discouraged at all cost.
The gender variance in the North American Indian culture, though against the Spaniard culture, was a good thing to embrace. Even though, the cultures of the communities living in Central and South America shocked the Spanish, it was worth learning the positive aspects of the new cultures (Sabine, p. 183). For instance, treating both men and women equally, and allowing them to officiate as religious specialist was a brilliant idea to embrace. It is baseless denying a person a religious position based on one’s sex. However, Christians are still divided when it comes to matters of gay marriages. In some parts of the world, gays are not allowed to hold Christian positions, while in some places they are allowed to do so and continue ministering the word of God. This is a very controversial subject, and its interpretation is personal. Though, marriage is a choice, gays, lesbians, and prostitutes should be restrained from holding religious positions since these acts are not morally correct according to Christian religious teachings and doctrines. If I would base my argument on the biblical teachings, these acts are considered immoral, and this is what led to Sodom and Gomorrah’s punishment.
In summary, religious teachings should encourage equal gender participation in development matters, and some of the early Christian teachings that are gender bias must be discarded. Besides, both men and women can be allowed to act as religious specialists. However, prostitution and sodomy are immoral acts that should be used as a base to bar someone from officiating as a religious expatriate.
Works Cited
- Lang, Sabine. Chapter 12, There is More than Just Women and Men: Gender Variance in North American Indian Cultures. New York, NY: Routledge. 1996. Print.
- Sabrina, Ramet. Gender Reversals and Gender Cultures; Anthropological and Historical Perspectives. New York, NY: Routledge. 1996. Print.
- Torjesen, Karen. Chapter 5, Martyrs, Ascetics, and Gnostics. New York, NY: Routledge. 1996. Print.
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