Готові списки джерел за темами / Christian patriarchy

Добірка наукової літератури з теми "Christian patriarchy"

Автор: Grafiati
Опубліковано: 13 листопада 2023

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Статті в журналах з теми "Christian patriarchy"

1

Wood, Hannelie. "REVISITING MARY DALY: HER VIEWS ON THE TRINITY, MARIOLOGY AND THE FALL AS POST-CHRISTIAN MYTHS." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 138–55. http://dx.doi.org/10.25159/2412-4265/98.

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According to Daly, the church doctrines on the Triune God, Christology, Mariology and the Fall are all myths, originated from, and as a result of, patriarchy. Daly deals with many topics from a woman’s viewpoint such as deity, evil, Christology, morality and the church. Daly contends throughout her works that women’s power has been stolen from them through the ingrained structures of patriarchy and that women have to reclaim what is theirs. Daly believes that this means the castration of patriarchal language and images that are part of the structures of a sexist world. She sees patriarchy as a world religion and believes that all religions are subjects of patriarchy − living off female energy. Without any doubt, historically women were marginalised: not only in society but also within the church. However with this said, this article will contend that Daly has succumbed to her anger and rage against the patriarchal structures that oppressed her – and other women – placing the blame squarely on God. Daly rejected God as divine omnipotent, divine immutable and divine providence and objected to the fact that God is viewed as being changeless. The wrong ideas of God’s existence were a result of androcentric theological teachings and doctrines, and she turned away from the Christian faith altogether.
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2

Anderson, M. Christine. "Negotiating Patriarchy and Power: Women in Christian Churches." Journal of Women's History 16, no. 3 (2004): 187–96. http://dx.doi.org/10.1353/jowh.2004.0057.

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3

Paris, Jenell Williams. "Quiverfull: Inside the Christian Patriarchy Movement - By Kathryn Joyce." Religious Studies Review 36, no. 3 (September 22, 2010): 239. http://dx.doi.org/10.1111/j.1748-0922.2010.01453_4.x.

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4

MANNING, CHRISTEL J. "QUIVERFULL: INSIDE THE CHRISTIAN PATRIARCHY MOVEMENT by Kathryn Joyce." Journal for the Scientific Study of Religion 49, no. 2 (June 2010): 376–77. http://dx.doi.org/10.1111/j.1468-5906.2010.01516_3.x.

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5

Franz, Thaeda. "Power, patriarchy and sexual abuse in churches of Christian denomination." Traumatology 8, no. 1 (2002): 4–17. http://dx.doi.org/10.1177/153476560200800102.

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6

Liljefors, Hanna. "‘Old Testament’ as the origin of the patriarchy." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (June 19, 2023): 82–98. http://dx.doi.org/10.30752/nj.125918.

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This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian femi­nist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highlighting Jesus as a feminist and a contrast to the Old Testament religion. The article further examines ideological consequences of the discourse, including the interdiscursive link to the notion of Judaism as responsible for the patriarchal moral that enabled the Holocaust, also expressed in the public sphere in Germany and Sweden.
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7

Scapp, Ron. "Wednesday, January 6, 2021." Ethnic Studies Review 44, no. 1 (2021): 18–23. http://dx.doi.org/10.1525/esr.2021.44.1.18.

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A commentary on the recent assault on the United States Capitol on January 6, 2021, in which the author situates the attack in the longer history of white supremacy, Christian nationalism, patriarchy, and unfettered capitalism.
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8

Lazenby, Keyona Saquile. "Spiritual democracy: The politics of patriarchy versus embodied spirituality as a sacred leadership praxis." Review & Expositor 118, no. 3 (August 2021): 367–76. http://dx.doi.org/10.1177/00346373211065182.

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Patriarchy is a common denominator interwoven into Christianity’s and Ifá Isese’s culture, tenets, rituals, and infrastructure. It is a force that negates women’s spiritual power and anointing. Within the Christian and Ifá traditions, women’s spiritual power and presence have been largely suppressed, discarded, and ignored. Although these women are the spiritual backbone of their respective communities, they have been regulated to “leadership” positions that do not hold any authoritative power. This article offers a liberative model based on embodied spirituality for African and African Diasporic Women. The politics of patriarchy have stifled their spiritual and religious expressions and limited their leadership possibilities in their respective Christian and Ifá Isese (West African Indigenous Spiritual Tradition) communities. I propose the liberative model I term “spiritual democracy” to inspire these women to live their voice, power, authority, and presence.
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9

Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of women in the Bible, the Qur’ān on the other hand represented its female subjects in the most acceptable non-discriminative manner. Women as depicted in the Qur’ān were purged of any offensive and denounced outcomes of their own existence and nature. Utilizing scriptural-textual analysis method, the study embarks on deriving points of comparison between the two scriptures highlighting agreements and discrepancies of both texts.
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10

Narawati, Made, I. Nyoman Suarka, and Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)." E-Journal of Cultural Studies 14, no. 2 (May 31, 2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.

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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong in determining strategic positions in GKPB resulting in male domination in leadership structures and policies that tend to be gender biased. With qualitative methods and using the Theory of Power-Knowledge Relationships Michel Foucault, According to Foucault, knowledge and power have a reciprocal relationship. Continuous violation of power will create a form of knowledge, and vice versa, the administration of knowledge will have an effect on power. The second is Pierre Bourdieu's Structural theory, which describes how symbolic violence and the division of roles in society shape habitus. Keywords: Representation, Patriarchy, Symbolic Violence
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Дисертації з теми "Christian patriarchy"

1

Sekano, Gopolang Harry. "Experience of men under the leadership of women is a challenge to pastoral care." Diss., Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05282008-164951/.

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2

Sison, Jessica Lauren. "ReSisters: an examination of sororal resistance in the works of Christian Rossetti, Wilkie Collins and Margaret Oliphant." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1495.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
English Literature
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3

Bithos, George P. "Methodios I, Patriarch of Constantinople : churchman, politician and confessor for the faith." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/4239/.

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The chapter concerning the life and times of Methodios, Patriarch of Constantinople, begins with a summary of the history of the iconoclastic controversy. This provides the background for a review of Methodios' vita. A native of Syracuse in Sicily, he became a central figure in the victory of the Iconoduies over the forces of iconoclasm. Methodios was the Patriarch of Constantinople (843 - 847).The Triumph of Orthodoxy, over which Methodios presided, commemorated the victory of icon supporters. The Sunday of Orthodoxy services are examined and the Synodicon's content is analysed. The third chapter discusses the consequences of the restoration of images. This period of stabilisation and strengthening of the Church was, nonetheless, fraught with turmoil and controversy. The re-integration of the former Iconoclasts and a schism from the Studite monks were two serious challenges the Patriarch faced during this time. The formation of Methodios' ecclesiology, his concept of the Church, including his sense of place in and responsibility for the Tradition of the Church were significant in his thinking. The synergy of Paradosis and Parakatatheki is explored and it will be shown that Methodios considered himself accountable to God for his ecclesial trust. His literary works are catalogued and analysed. Some previously unpublished compositions are discussed. The categories of hagiographic, poetic and liturgical compositions are emphasised. This is undertaken to reveal Methodios, both the dedicated iconodule but more importantly, the man. Finally, conclusions and thoughts concerning the legacy of Patriarch Methodios within Orthodoxy and history are offered.
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4

Swanson, Kj. "A liberative imagination : reconsidering the fiction of Charlotte Brontë in light of feminist theology." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11051.

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This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.
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5

Eddleman, Libby Jean. "Protecting Patriarchy: an Historical/Critical Analysis of Promise Keepers, an All-Male Social Movement." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278756/.

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The historical survey of social movements in the United States reveals that the movement is a rhetorical ground occupied by groups who have been marginalized by society. Today, however, the distinctions between those who are marginalized and those who are part of the establishment have become difficult to distinguish. This study considers the emergence of Promise Keepers, an all-male social movement, and the rhetorical themes that emerge from the group. This study identifies five rhetorical themes in Promise Keepers. These themes include asserting authority of men in the home and church, the creation of a new male identity, sports and war rhetoric, political rhetoric, and racial reconciliation. The implications of these themes are considered from a critical perspective and areas for future research are provided.
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6

Estes, Daniel John. "From patriarch to pilgrim : the development of the biblical figure of Abraham and its contribution to the Christian metaphor of spiritual pilgrimage." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278213.

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7

Cloete, Rynell Adrianno. "A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society." University of the Western Cape, 2017. http://hdl.handle.net/11394/6422.

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Magister Theologiae - MTh
A number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.
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8

Shaw, Austin. "Has the sweeping revisionism of the Arian Controversy gone too far in sidelining the real theological and political dispute that shaped Christian doctrine?" Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:85f41b6c-a9a7-4912-b305-717feedf71ac.

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The last three decades have produced a number of publications devoted to the revision of Athanasius of Alexandria's "Arian Controversy". The fruits of this re-evaluation highlight the complexities of post-Nicene theology long ignored in the shadow of Athanasius' crude "Arian" versus "orthodox" binary. It is now widely accepted in patristic studies that "Arian" was not a self-designation nor was the presbyter who lent his name to the heresy all that crucial a figure. A handful of scholars have moved beyond these helpful developments to revise the "Arian Controversy" out of existence. For some, "Arianism" was a rhetorical construct of a power hungry and abusive bishop who indiscriminately branded his personal opponents. Likewise, this revisionist thesis dismisses the activity of any "Eusebians", opting for the complete rejection of conflicting "parties". What remains is not alternate theologies and a genuine dispute, but a phantasmal "Athanasian Arianism". This dissertation analyzes this re-shaping of the post-Nicene years and offers a modest remonstrance to the most extreme aspects of the "Arian Controversy" revision. The study does not want to return to a place of Athanasian hagiography, but rather argue that "Arian" served as a useful polemical heuristic to identify a distinct theology that the bishop (and others) found unacceptable. After outlining the erosion of the "Arian Controversy", the thesis marshals evidence supporting a substantive theological dispute over which divergent networks clashed. In this vein, the work wants to recapture a genuine historical theology in that not everything is reducible to politics. The thesis argues that there is a responsible way of reading Athanasius' charged polemic.
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9

Hedlund, Anna Maria. "Stripped Says to Stand Strong : Christina Aguilera's Voice and Feminist Narratology." Thesis, Halmstad University, School of Humanities (HUM), 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-125.

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Throughout history women have been subject to oppression by patriarchal society.

However, there have always been those who have tried to rise against it. This study will shed light upon one example: a female artist who personally defies the patriarchal norms at the same time as her music encourages others to do the same. The musician in question is Christina Aguilera, and the album studied is Stripped.

What this study shows is that Stripped can be read as a feminist statement. The lyrics deal with two main themes: patriarchal society’s objectification and oppression of women, and the struggles of love and relationships. What these two themes have in common is that they both encourage women to stand their ground and believe in themselves.

However, the lyrics on the album also suggest that Aguilera is aware of the fact that her message will not suit everyone. She knows that she works within an industry whose goal is to make money out of its artists, and therefore she has to keep repeating like a mantra to herself and to others that she, and her music, is not just a product of this industry. The message her music brings actually matters.

To come to this conclusion I have examined Aguilera’s lyrics in terms of what messages they bring and who their narratees might be, all in accordance with feminist narratology. Secondary sources from the fields of popular music studies, media studies and gender studies as well as interviews with and about Aguilera and biographies have been consulted.

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10

Kamudzandu, Israel. "Abraham as a spiritual ancestor in Romans 4 in the context of the Roman appropriation of ancestors some implications of Paul's use of Abraham for Shona Christians in postcolonial Zimbabwe /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-12052007-125945/unrestricted/kamudzando.pdf.

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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.
Title from dissertation title page (viewed Dec. 11, 2007). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
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Книги з теми "Christian patriarchy"

1

Quiverfull: Inside the Christian patriarchy movement. Boston: Beacon Press, 2009.

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2

O'Connor, Frances B. The female face in patriarchy: Oppression as culture. East Lansing: Michigan State University, 1999.

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3

Pawson, J. David. Leadership is male. Nashville: Oliver-Nelson, 1990.

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4

F, Best Thomas, and World Council of Churches, eds. Beyond unity-in-tension: Unity, renewal, and the community of women and men. Geneva: WCC Publications, 1988.

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5

Ruether, Rosemary Radford. Women-church: Theology and practice of feminist liturgical communities. San Francisco: Harper & Row, 1985.

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6

Women-church: Theology and practice of feminist liturgical communities. San Francisco: Harper & Row, 1988.

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7

Unsere wunden heilen, unsere befreiung feiern: Rituale in der Frauenkirche. Stuttgart: Kreuz Verlag, 1988.

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8

Filemoni-Tofaeno, Joan Alleluia. Reweaving the relational mat: A Christian response to violence against women from Oceania. London: Equinox Pub., 2006.

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9

Who sets the standards?: Behavior, society, and the church. New York: Pilgrim Press, 1989.

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10

Shively, Elizabeth L. Patriarchal Lineages in 21st-Century Christian Courtship. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49622-7.

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Частини книг з теми "Christian patriarchy"

1

Abraham, Kochurani. "Politics of Gender: The Undercurrents of Patriarchy in the Life of Catholic Syrian Christian Women." In Persisting Patriarchy, 83–141. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21488-3_4.

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2

Winston, Diane. "Flaunting Christian patriarchy in the 21st century." In Religion and Reality TV, 2–16. 1 [edition]. | London; New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315545950-1.

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3

Rose, Susan D. "Christian Fundamentalism: Patriarchy, Sexuality, and Human Rights." In Religious Fundamentalisms and the Human Rights of Women, 9–20. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_2.

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4

Whelan, Ruth. "‘Liberating the Bible from Patriarchy:’ Poullain de la Barre’s Feminist Hermeneutics." In Judaeo-Christian Intellectual Culture in the Seventeenth Century, 119–43. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-011-4633-3_7.

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5

Poks, Małgorzata. "The House Sofi Built: Critique of Multiculturalism and Christian Patriarchy in Ana Castillo’s So Far from God." In Second Language Learning and Teaching, 57–69. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61049-8_5.

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Abraham, Kochurani. "‘Spatial’ Inscriptions of Kerala: The Historical and Sociocultural Context of Catholic Syrian Christians." In Persisting Patriarchy, 19–51. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21488-3_2.

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7

Chryssavgis, John. "Ecumenical Patriarch Bartholomew and Interfaith Dialogue: Mystical Principles, Practical Initiatives." In Muslim and Christian Understanding, 81–90. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230114401_8.

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8

Griffith, Sidney. "Patriarch Timothy and an Aristotelian at the Caliph’s court." In The Christian Heritage of Iraq, edited by John Watt, Sidney H. Griffith, Florence Jullien, Sebastian P. Brock, Suha Rassam, Wassilios Klein, Alexei Savchenko, et al., 38–53. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463217136-008.

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9

Shively, Elizabeth L. "Introduction." In Patriarchal Lineages in 21st-Century Christian Courtship, 1–19. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49622-7_1.

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10

Shively, Elizabeth L. "Kissing Dating Goodbye." In Patriarchal Lineages in 21st-Century Christian Courtship, 21–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49622-7_2.

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Тези доповідей конференцій з теми "Christian patriarchy"

1

С.В., Очеретина,, and Кабаев, Д.А. "THE NECROPOLIS OF THE ANCIENT TOWN OF VLADIMIR ON THE TERRITORY OF THE PATRIARCH’S GARDEN BASED ON THE RESULTS OF ARCHAEOLOGICAL RESEARCH IN 2016-2017." In Археология Владимиро-Суздальской земли. Crossref, 2021. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-365-7.56-66.

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Статья освещает варианты погребального обряда городского некрополя древнего Владимира, обнаруженного и исследованного в ходе охранных археологических раскопок 2016-2017 гг. на территории учебного комплекса «Патриарший сад» г. Владимира. Могильник расположен на высоком мысу, образованном южным склоном левого берега р. Клязьма и склоном рельефной впадины, на которой находится сад. Древнее кладбище локализовано на площади не менее 1000 м². Захоронения располагались в три яруса. Поздние захоронения, зафиксированные в культурном слое, выполнены по христианскому погребальному обряду, их датировка - вторая половина XIII - XV в. Ранние захоронения XII - начала XIII в. выполнены в могильных ямах, впущенных в материк. В этих захоронениях при преобладании христианской обрядности встречены черты иных вариантов погребального обряда: захоронение в бересте, захоронение с ритуальным сосудом, захоронения иной пространственной ориентировки, кремация. Разнообразие элементов погребального обряда свидетельствует о сложном и продолжительном пути становления христианской погребальной обрядности. Вариативность погребального обряда представляет население древнего Владимира как общность выходцев с разных территорий, носивших различные культурные традиции. The article highlights the funeral ceremony options of the ancient Vladimir necropolis discovered and researched during the protective archaeological excavations in 20162017 on the territory of the educational complex “The Patriarch’s garden” in Vladimir. The burial ground is located on a high promontory formed by the southern slope of the left bank of the Klyazma river and the slope of the relief depression where the garden is situated. The ancient cemetery is located on an area of at least 1000 m. Burials were located in 3 tiers. Later burials recorded in the cultural layer are made according to the christian burial ritual, it is dated by the second half of the XIII-XVth centuries. Early burials (XII-early XIIIth centuries) were made in burial pits let into the mainland. There are features of other funeral rite variants with the predominance of christian rites in these burials: burial in birch bark, burial with a ritual vessel, burial of a different spatial orientation, cremation. The variety of the funeral rite elements indicates the complex and long path of Christian funeral rites formation. The funeral rite variation represents the population of ancient Vladimir as a community of people from different territories who had different cultural traditions
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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?
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