Journal articles on the topic 'Women;Luke's Gospel'

“When an action, a cure, an expression of faith, or an example in parable is attributed to a man, more often than not a complementary model of a woman is given. With some exceptions, this is not done by way of comparison or contrast, but rather to suggest a measure of equality, an equality that was unexpected in the time of Jesus.”

Abstract: The number of female figures who appear in Luke's gospel behind a social context that places women in a lower position than men, raises questions about the position of women in Luke's gospel. This article aims to explore the woman in Luke's gospel through the story of Elizabeth. Because the issue of women's position related to social status, the analysis in this study will be based on the perspective of honor and shame with symbolic methods in cultural anthropology as the methodology. The results of this analysis show a positive and significant position for women in the Gospel of Luke. This is shown through the symbols of honor embedded in Elizabeth, as well as her significant and prominent role. Even Elizabeth is shown to be in a much more positive position than her husband, Zacharias. Elizabeth shows that women, like men, can play an important role as patrons, witnesses, and prophets. The way Luke positions Elizabeth indicates that there is an elevation of honor for women to an equal position with men. Keywords: honor and shame, cultural anthropology, Elizabeth, women’s position, the Gospel of Luke Abstrak: Banyaknya tokoh perempuan yang dimunculkan di Injil Lukas di balik konteks sosial yang menempatkan perempuan pada posisi yang lebih rendah daripada laki-laki, menimbulkan pertanyaan mengenai posisi perempuan dalam Injil Lukas. Artikel ini bertujuan untuk mengeksplorasi posisi perempuan dalam Injil Lukas melalui kisah Elisabet. Mengingat isu tentang posisi perempuan berhubungan dengan status sosial, maka analisis dalam penelitian ini akan didasarkan pada perspektif honor and shame dengan metode simbolik dalam antropologi budaya sebagai metodologinya. Hasil dari analisis ini memperlihatkan posisi yang positif dan signifikan bagi perempuan dalam Injil Lukas. Hal ini diperlihatkan melalui simbol-simbol kehormatan yang disematkan kepada Elisabet, serta perannya yang terlihat signifikan dan menonjol. Bahkan Elisabet diperlihatkan pada posisi yang jauh lebih positif daripada Zakharia, suaminya. Elisabet memperlihatkan bahwa perempuan, seperti juga laki-laki, dapat berperan penting sebagai patron, saksi, dan penyampai nubuat. Cara Lukas memosisikan Elisabet ini mengindikasikan adanya pengangkatan kehormatan perempuan pada posisi yang setara dengan laki-laki. Kata-kata Kunci: honor and shame, antropologi budaya, Elisabet, posisi perempuan, Injil Lukas.

AbstractThe Jesus' movement has in Luke a structural relation with the households. The relation between household and discipleship is dialectical, because it assigns external and internal roles to those that belong to both social forms. The itinerant followers of Jesus seem to belong to an emerging middle generation in their households, and have some experience in choosing to adhere to voluntary associations. Most (both married and unmarried, both men and women) belong to the households of their fathers. Some are themselves householders, who can freely dispose of their property, and who have an important function in their own household. This creates strong conflicts between the followers and the other members of the household because of the function they fulfilled before their becoming part of the movement. On the other hand, Jesus and his movement depend on the household structure. The householders offer Jesus' movement the required support through hospitality. Furthermore, Luke's Jesus denounces the mechanism of exchange between householders that excludes all social classes that have no chance whatsoever of entering into it and cannot benefit from the mechanisms of patronage. Jesus asks the householders to open their homes and offer a different kind of hospitality without reciprocity and social compensation. The double challenge to the itinerant followers and to the householders differentiates the kind of participation of individuals to Jesus movement, and put all of them into a close interrelation within which the model of discipleship tends to transform the model of the household.

AbstractThe story of a woman pouring oil on Jesus' feet or head is attested in all four canonical gospels. While some see the Lukan version pointing to an event that is different from the `Bethany' anointing found in the other three gospels, I argue that all four accounts are based on the same event. The differences in Luke's narrative, instead, can be accounted for by seeing the pouring of oil in Luke as symbol of a sacrificial offering rather than an anointing. Understanding this symbolic act as an offering/sacrifice fits Luke's theme of forgiveness, which is evident in this passage and many others. Moreover, it shows how Luke's gospel moves his readers from a Jewish, male, temple-based religion at the beginning of Jesus' ministry to a Jewish and Gentile, male and female, Spirit-based religion that culminates at Pentecost. Such a reading may also provide clues about the relationships among the Spirit, forgiveness and worship in Luke's gospel.

The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.

AbstractCatholic schools share in the preferential option for the poor that is an essential part of following Jesus and the mission of the Church. Catholic schools in many parts of the world have an historical and contemporary mission for the care and education of the poor. This article uses key passages from the Gospels of Luke and Matthew to illustrate that Mary can be understood as an exemplar of God’s preferential option for the poor. Mary is presented as a young and poor Jewish woman of faith in the Annunciation and the Magnificat in Luke’s Gospel and is presented as an externally displaced person in flight into Egypt in Matthew’s Gospel. The paper also examines the journey to Bethlehem in Luke’s Gospel as interpreted by Pope Francis. He interprets this as Mary being an internally displaced person. Adopting these distinctive modes of interpretation, Mary can be recognised as a model of the preferential option for the poor for Catholic schools.

Recent and influential proposals (Richard Bauckham; James Dunn) have emphasized the role of memory in the composition of the Gospels. Despite the diversity and sophistication of these proposals, they have led to a devaluation of source and redaction analysis among some interpreters. On the contrary, attention to Lukan redaction of Mark, particularly with respect to the sequence of pericopae, reveals both the value of source and redaction analysis and the limitations of memory-oriented accounts of Gospel origins. Lukan transposition manifests itself most clearly in four pericopae: Jesus in Nazareth (Luke 4:16-30), the woman who anoints Jesus (7:36-50), the question of eternal life (10:25-37), and the tradition of the fig tree (13:6-9). Looking at these pericopae one by one, many interpreters debate whether Luke relies on independent traditions; taken as a group, they reveal Luke’s redactional and literary activity. In each instance (a) Luke neatly excises the pericope from its location in Mark’s sequence, (b) Luke changes fundamental dynamics of the pericope, and (c) Luke’s redactional activity favors widely accepted Lukan emphases. Memory-oriented interpretations will undervalue Luke’s emphases in these instances.

Abstract How does the New Testament view role of women in Christian community? The answers to that questions can be found in a number of books in the New Testament. Of these, one that stands out is the Gospel of Luke. In this article we argues that Luke presents the story of the gospel by highlighting minorities, especially women. This is proven from many sections in the Gospel of Luke, for example: Luke 1. We explore three stories in Luke 1 namely: the birth of John the Baptist foretold (vv. 5-25), the birth of Jesus foretold (vv. 26-38) , and Mary visits Elizabeth (vv. 39-45). All three stories show the significance of Mary and Elizabeth's role as women who receive gifts from God. To this gift they show an appropriate faith response. Mary is told as a woman who is obedient and ready to carry out God's message through the angel Gabriel. Elizabeth is told as a woman who is barren but has integrity, and shows faith in the movement of the Holy Spirit within her. Both have an important role in the birth of Jesus Christ, the Messiah and the Savior. Both figures show that women can be used by the Holy Spirit. Through empowerment by the Holy Spirit women have gifts that can be used for the common good in the Christian community. The New Testament never ruled out the role of women in the Christian community. Keywords: : women; gospel; gift; luke Abstrak Bagaimana Perjanjian Baru memandang peran perempuan dalam komunitas Kristen? Jawaban dari pertanyaan tersebut dapat ditemukan dalam sejumlah kitab di Perjanjian Baru. Dari sekian kitab tersebut, salah satu yang menonjol adalah Injil Lukas. Dalam artikel ini peneliti berargumentasi bahwa Lukas mempresentasikian kisah Injil dengan menonjolkan kaum minoritas, khususnya kaum perempuan. Hal ini nampak dari banyak bagian di dalam Injil Lukas, salah satunya adalah Lukas 1. Peneliti mengeksplorasi tiga kisah dalam Lukas 1 yaitu: pemberitahuan tentang kelahiran Yohanes Pembaptis (ay. 5-25), pemberitahuan tentang kelahiran Yesus (ay. 26-38), dan perjumpaan Maria dengan Elisabet (ay. 39-45). Ketiga kisah tersebut memperlihatkan signifikansi peran Maria dan Elisabet sebagai perempuan yang mendapatkan karunia dari Tuhan Allah. Terhadap karunia tersebut mereka menunjukkan respon iman yang tepat. Maria dikisahkan sebagai perempuan yang taat dan siap melaksanakan pesan Tuhan melalui malaikat Gabriel. Elisabet dikisahkan sebagai perempuan yang mandul tetapi berintegritas, dan menunjukkan iman kepada gerakan Roh Kudus di dalam dirinya. Keduanya mempunyai peran penting di dalam kelahiran Yesus Kristus, Sang Mesias dan Juruselamat. Kedua tokoh tersebut memperlihatkan bahwa perempuan dapat dipakai oleh Roh Kudus. Melalui pemberdayaan oleh Roh Kudus perempuan mempunyai karunia yang dapat dipakai demi kepentingan bersama dalam komunitas Kristen. Perjanjian Baru tidak pernah mengesampingkan peran perempuan dalam komunitas Kristen. Kata Kunci: perempuan; injil; karunia; lukas

In biblical narratives that involve food, women and enslaved domestic workers were very involved in the planning, preparation, and the partaking of meals, even though they are mostly invisible in biblical texts. To make these women and enslaved workers visible, I closely examine the narrative of the Last Supper, or Passover, in the Gospel of Luke (22.7–38). In this gospel, women are present as followers of Jesus and are present with Jesus throughout his ministry, thus their presence at the Last Supper would be expected. In addition, enslaved characters fill the Gospel of Luke as a part of parables as well as within the narrative. In the conclusion of this article, I reimagine the scene of Luke’s Last Supper as it might have happened historically, with women and enslaved persons made visible in the preparations and during the meal itself.

This article discusses how women acted as patrons and benefactors in the social hierarchy of the Roman Empire, and how that sociohistorical context enlightens our understanding of women portrayed as patrons in the Gospel of Luke and Acts of the Apostles. Specifically in view are Mary Magdalene, Joanna, Susanna, and other unnamed women in Luke 8:1–3, and the businesswoman Lydia in Acts 16. Miller argues that Luke’s reading communities would have understood these women as important and influential members of the early Jesus movement, and that Luke blurs the lines between patron and client as part of his challenge to the Empire’s sociocultural boundaries.

The gospel narratives of Jesus’ table fellowship have attracted widespread attention, both as parables of divine generosity extended to the marginalized and as examples of radical inclusion, subverting social expectations and hierarchies. Offering a close reading of Lk. 7.36-50, this article uncovers an equally strong emphasis on mutuality and reciprocity, which is too often overlooked by exegetes. Drawing on anthropological insights about hospitality, this article argues that the pericope can be read as the forming, disturbing and re-creating of cycles of hospitality. The woman’s gestures are shown to be highly ambiguous; they were likely not deciphered as gestures of hospitality. It is only through Jesus’ intervention that the woman’s actions are reframed as expressions of generous hospitality. Jesus, who never leaves his role as guest, thus brings the woman into direct competition with Simon, the original host. The woman alone has properly hosted Jesus by approaching him lovingly as the divine saviour.

AbstractWomen who suffer from intimate organ issues, such as discharge of blood, are often stigmatized and prejudiced. Former colonialization worsened the culture of patriarchy in treating unfairly women in such condition. Using a postcolonial feminist approach and focusing on the narrative story of a woman having discharge of blood in the Gospel of Luke 8:43–48, this article refl ects on the experiences of sick women today. This approach aims to identify the voice of those who are experiencing double colonializations, political, and cultural. The goal is to realize the domination that occurs in the text and its context and to refl ct on the woman’s struggle for proving her faith. The result of the hermeneutic work shows the woman’s resilience and bravery, and reveals Jesus as aholistic, liberating, and transforming healer. AbstrakPerempuan yang menderita sakit, khususnya yang berhubungan dengan organ intim, sering mendapatkan stigma dan prasangka dari berbagai pihak. Realita sebagai masyarakat yang pernah mengalami kolonialisasi diperparah dengan warisan patriarki menempatkan perempuan dengan penyakit pada organ intim—seperti pendarahan berlebih—pada keadaan yang sulit. Narasi perempuan yang sakit pendarahan menurut Injil Lukas 8:43–48 akan menjadi fokus untuk merefleksikan pengalaman perempuan yang sakit dalam teks terhadap kenyataan dan pengalaman perempuan yang sakit masa kini dengan metode atau pendekatan poskolonial feminis. Pendekatan ini berusaha untuk menemukan suara mereka yang mengalami penjajahan ganda, baik oleh kolonialisme maupun oleh patriarki. Tujuannya adalah untuk melihat dominasi yang terjadi dalam teks dan konteksnya serta merefl eksikan tentang perjuangan perempuan dan pembuktian imannya. Dari kerja hermeneutik yang dilakukan didapat makna perjuangan dan keberanian perempuan serta Yesus yang hadir sebagai penyembuh yang holistik, yang membebaskan serta mentransformasi.

BackgroundSpondyloarthritis (SpA) is one of the most common chronic inflammatory diseases and regularly affects women of childbearing age1. However, there is limited knowledge about the impact of the disease and its treatment on pregnancy.ObjectivesThe aim of the study was to determine the factors associated with adverse pregnancy outcome in women with SpA.MethodsAll SpA patients (diagnosis according to the Rheumatologist) included in the national multicenter GR2 cohort from 2015 to June 2021 were included in the analysis. Patients could be included either with a pregnancy wish (i.e., preconceptional period) or because of a clinical pregnancy (<12 weeks of gestation). The main endpoint was favorable pregnancy outcome, a composite outcome defined as a live birth at term ≥ 37 gestation weeks of a healthy newborn with a weight greater than the 10th percentile. We performed a multilevel logistic regression model, in which we considered patient and center random effects (patient random effect for some women included in the cohort two times). Disease activity was defined by a BASDAI score ≥ 4 at least once during pregnancy. We used a multiple imputation to address missing data among the explanatory variables. Results are presented as an odds ratio (OR) with confidence interval (CI).ResultsAmong the 207 pregnancies in women with SpA included in the GR2 cohort, 126 were retained for analysis of obstetrical outcome. Of these, 29 (23.0%), 14 (11.1%), 69 (54.8%) were exposed to corticosteroid, NSAID and biologics at least once during pregnancy, respectively. An active disease at least once during pregnancy was found in 47 (37.3%) pregnancies. A live birth was found in 116 (92.1%) women, including 110 (87.3%) full-term births. Early miscarriages and stillbirths were observed in 7 (0.06%) and 3 (0.02%) women, respectively. A caesarean section was performed in 20 (17.2%) cases.A favorable pregnancy outcome was found in 80 (63.5%) of the women. Unfavorable pregnancy outcome was most frequently due to small for gestational age, observed in 22 (19%) pregnancies. The multivariate model adjusted for age, BMI, nulliparity, active disease during pregnancy, smoking, and exposure to NSAIDs and corticosteroids during pregnancy found an association between unfavorable pregnancy outcome with nulliparity (OR 2.63 95% CI [1.01-6.81] p = 0.05).ConclusionThis study provides original results on pregnancy in women with SpA. It found a favorable pregnancy outcome in 63.5% of women. Unfavorable pregnancy outcome was most frequently due to small for gestational age, which should lead to a coordinated management with obstetricians for the follow-up of pregnancy in women with SpA.References[1]Van den Brandt S. Arthritis Res Ther. 2017;19(1):64.Table 1.Multilevel logistic regression model: factors associated with unfavorable pregnancy outcome in women with SpA.Univariate analysesMultivariate analysesCrude OR 95% CIpAdjusted OR 95% CIpAge1.01 [0.92-1.10]0.8591.05 [0.95-1.17]0.297BMI0.99 [0.91-1.07]0.7960.99 [0.90-1.08]0.747Nulliparity2.16 [0.94-4.94]0.0712.63 [1.01-6.81]0.049Smoking0.84 [0.23-3.03]0.8050.84 [0.22-3.21]0.805Disease activity*0.98 [0.40-2.43]0.9641.15 [0.43-3.07]0.778Corticosteroids**1.09 [0.45-2.65]0.8761.15 [0.51-2.71]0.902NSAIDs**0.65 [0.18-2.33]0.1960.67 [0.18-2.56]0.565* BASDAI score ≥ 4 at least once during pregnancy.** Use at least once during pregnancyAcknowledgementsThe GR2 Cohort is supported by the French Society of Rheumatology, the French Internal Medicine Society, and unrestricted grants from UCB.Disclosure of InterestsSABRINA HAMROUN: None declared, Marion Couderc: None declared, Rene-Marc Flipo: None declared, Jérémie SELLAM: None declared, Christophe Richez Speakers bureau: CR has received consulting/speaker’s fees from Abbvie, Amgen, Astra Zeneca, Biogen, BMS, Celltrion, Eli Lilly, Galapagos, GSK, MSD, Novartis, and Pfizer, all unrelated to this manuscript., Rakiba Belkhir: None declared, Laure Gossec: None declared, Hubert MAROTTE: None declared, Emmanuelle Dernis: None declared, Aline Frazier-Mironer: None declared, Elisabeth Gervais: None declared, Cédric Lukas: None declared, Valerie Devauchelle-Pensec: None declared, Laëtitia Dunogeant: None declared, Alban Deroux: None declared, Nathalie Costedoat-Chalumeau: None declared, Anna Moltó: None declared

BackgroundRheumatoid arthritis (RA) is one of the most common chronic inflammatory diseases and regularly affects women of childbearing age1. However, there is limited knowledge about the impact of the disease and its treatment on fertility.ObjectivesThe aim of the study was to determine factors associated with time-to-conception in women with RA.MethodsAll RA patients (diagnosis according to the Rheumatologist) included in the national multicenter GR2 cohort from 2015 to June 2021 were included in the analysis. Patients could be included either with a pregnancy wish (i.e., preconceptional period) or because of a clinical pregnancy (<12 weeks of gestation): for this analysis, only patients included preconceptionally were included. The main endpoint was time-to-conception, and the secondary endpoints were the number of subfertile patients (i.e., time-to-conception >12 months or non-achievement of pregnancy), as well as the number exposed to csDMARDs and biologics in the preconception period. We performed survival analyses, using a Cox model including a random effect for the center to account for heterogeneity of practices among participating centers. We used a multiple imputation to address missing data among the explanatory variables. Results are presented as a hazard ratio (HR) with confidence interval (CI) to assess associations between the factors studied and time-to-conception.ResultsAmong the 167 patients with RA included in the GR2 cohort, 78 were selected for the main analysis of time-to-conception. Of these, 40 (51.3%) had a clinical pregnancy during follow-up. Subfertility was observed in 33 (42.3%) women and median time-to-conception was 19.1 months; mean preconception DAS28-CRP score was 2.3 (+/- 1.2).Patients were treated during the preconceptional period with NSAIDs, corticosteroids, csDMARDs and biotherapy in 10 (12.8%), 35 (44.9%), 24 (30.8%), and 32 (41.0%) cases, respectively. The multivariate model adjusted for age, BMI, DAS28-CRP, disease duration, ACPA positivity, and exposure to corticosteroids and biologics in the preconception period found an association between increased preconception delay and age (HR (per year) 1. 12 95% CI [1.04-1.16] p = 0.01) as well as disease duration (HR (per year) 1.06 95% CI [1.02-1.15] p = 0.03).ConclusionThis study provides original results on fertility in women with RA. It found a median time-to-conception of 19.1 months, with a subfertility rate of 42.3%, which is significantly higher than the general population2. In this context, it seems essential to discuss this topic from the beginning of the disease in women of childbearing age.References[1]Van den Brandt S. Arthritis Res Ther. 2017;19(1):64.[2]Junul S. Hum Reprod. 1999;14(5):1250-4.Table 1.Survival analyses (Cox model): factors associated with time-to-conception in women with RA.Univariate analysesMultivariate analysesCrude HR 95% CIpAdjusted HR 95% CIpAge1.11 [1.04-1.18]0.0021.12 [1.04-1.16]0.015BMI1.06 [0.99-1.16]0.1031.08 [0.99-1.16]0.062ACPA positivity1.75 [0.90-3.39]0.1071.44 [0.65-2.86]0.310Disease duration1.03 [0.98-1.08]0.2671.06 [1.02-1.15]0.032DAS28-CRP score1.08 [0.81-1.45]0.5921.08 [0.92-1.32]0.170Corticosteroids0.91 [0.51-1.65]0.7690.86 [0.42-1.68]0.620Biologics1.52 [0.82-2.81]0.1891.30 [0.62-2.78]0.630Figure 1.Cumulative incidence curves for pregnancies in women with RA.AcknowledgementsThe GR2 Cohort is supported by the French Society of Rheumatology, the French Internal Medicine Society, and unrestricted grants from UCB.Disclosure of InterestsSABRINA HAMROUN: None declared, Marion Couderc: None declared, Laure Gossec: None declared, Rene-Marc Flipo: None declared, Hubert MAROTTE: None declared, Christophe Richez Speakers bureau: CR has received consulting/speaker’s fees from Abbvie, Amgen, Astra Zeneca, Biogen, BMS, Celltrion, Eli Lilly, Galapagos, GSK, MSD, Novartis, and Pfizer, all unrelated to this manuscript., Aline Frazier-Mironer: None declared, Jérémie SELLAM: None declared, Elisabeth Gervais: None declared, Valerie Devauchelle-Pensec: None declared, Alban Deroux: None declared, Rakiba Belkhir: None declared, AZEDDINE DELLAL: None declared, Laëtitia Dunogeant: None declared, Cédric Lukas: None declared, Emmanuel Chatelus: None declared, Nathalie Costedoat-Chalumeau: None declared, Anna Moltó: None declared