The Infancy Gospel Of James: Summary And Analysis

At this time, female “sexuality and chastity” was greatly brought into question (Rudolph 930). Mary focused a great deal on preserving the righteous image of her daughter with regard to these areas of interest. Through the use of drawing in her own resources and witnesses, Mary works to preserve the morality and image of her daughter- due to the large prominence of men taking over in the medical field at the time, Mary pulls in female midwives and matrons to remove a potential sense of bias that may come with male skepticism regarding female sexuality. In the case of a male murder victim, this same regard to sexuality would not be considered by looking in the past but would look more presently at the actual case at

Joseph also assumes that if you are not a true image of man then you are considered a deviation. He suspects that if you are a deviation then you are sent by the devil. Additionally, if you are a deviation then you don't deserve to live. Altogether, Joseph is seen to be a man who is viciously devoted to his religion.

By contrast, the pagan-humanist tradition, with its pantheon of capricious and often morally suspect gods, upheld a highly public ideal of honor, whereby behavior could be regulated. Whereas guilt can be either private or public, shame is necessarily a public affair. Guilt, as much a theological as ethical construct, requires appropriate punishment, but shame requires simply appropriate action to eliminate its source. Without dwelling on these distinctions, however, Williams argues that in the early modern period these contradictory sets of values operated simultaneously, and it is this tension that informs the often contradictory treatment of rape in such texts as Titus Andronicus and Lucrece.

| Through ethical conduct, Jesus was able to use Women to justify Gods actions and show us how to share Gods never failing love.

   Renaissance England has been labeled a culture of shame - a society in which an individual's identity was primarily constructed by the way in which his or her "reputation" or "honor" was perceived by others. A woman's public reputation was always based on her virginity or chastity. Just as women were considered the property of their fathers or husbands, a woman's chastity was an asset owned by and exchanged between the men who possessed her. (Gutierrez, 272) A man's public reputation was therefore determined not only by his own qualities, but also by his wife's reputation for chastity. Conversely, a woman's unchastity was a liability to her husband. Rape and

Beare, Francis Wright. "Mission of the Disciples and the Mission Charge: Matthew 10 and Parallels." Journal of Biblical Literature, vol. 89, no. 1, Mar. 1970, pp. 1-13.

The story of Joseph in the Bible begins with explanations of Joseph’s youth and innocence and how his brothers were jealous of him because he was the “blessed son”. It involves a lot of specifics, like it mentions that Joseph was seventeen years

In the Gospel of Matthew, the infancy narrative contributes a large sum of background information of Jesus that contributes to the development of Matthew’s Christology. In order to analyze how Matthew develops the Christology, we have to cut the infancy narrative into sections. This paper will discuss background information of the writing of this Gospel, literary elements of Jesus’ miraculous conception that reinforce his Jewishness, how Magi and literary devices help to understand Matthew’s Christology, what important biblical hero the infancy narrative parallels, and what foreshadowing is caused from this infancy narrative. Comparatively, the use of divine intervention in dreams to fulfill prophecy has been a key focus of the infancy narrative in order to create an unusual birth narrative and develop the unique Christology that Matthew envisioned specifically for the Jewish Messiah.

“Jesus reached out to women who were rejected. In spite of the laws regarding uncleanness, Jesus allowed a woman with a twelve-year menstrual problem to touch him, and he commended her faith (Mark 5:25–34). Jesus permitted a sinful woman to anoint and kiss his feet (Luke 7:36–50). Jesus challenged religious leaders by saying: “I tell you the truth, the tax collectors and prostitutes are entering the kingdom of God ahead of you” (Matthew 21:31). He also offered salvation directly to women who were known as adulteresses (John 4:4–42 and John 8:1–11)”.

For centuries people have made decisions or assumptions of others based solely upon what they choose to do in their respective privacies. Societal institutions ranging from schools to religious affiliations have created guidelines surrounding sexual activity that determine when and if it should be done. While the topic of virginity may be taboo for some, people fail to realize the social stigmas associated with the term in itself. In “The Cult of Virginity”, the author succeeds at illuminating the notion that virginity is a socially constructed term that invokes or revokes the morality of women. Valenti does an excellent job of challenging the societal standards regarding virginity by comparing them to her personal experiences as well as referencing the observations of other authors.

In addition, she had built a comfortable environment with Dr. Stone who later realizes that he has been in love with her for the past seven years of her service (Verghese p. 42, 2009). Matron knows that Sister Mary Joseph Praise is pregnant, but tries to find another cause of her excessive bleeding and comatose state due to her social status as a nun (Verghese p. 46, 2009). The birth of a child would be a miracle in most situations, but the finding of Sister Mary Joseph’s pregnancy is described as “sacrilegious” from not partaking in the nun’s duty of celibacy (Verghese p. 47, 2009). Due to the strong social support that Sister Mary Joseph Praise felt, she was more inclined to stray away from a life of celibacy. With proper contraception, Mary would have a much lower chance of getting pregnant, altering her behavioral determinant of health that lead to her

Though church men had man other men believe that they had more of a responsibility then any women in the middle ages . Because it was claimed that women were weaker then any man , as it was the majority of the females had no weapon training or fighting skills so they were often waker because they weren't allowed to part take in any dangers activities that could end their life. but for a women involvement in sexual activity if they had a Christian religion they to stay elaborate until marriage. but in those times man often took advance of single incident women in which was taking something that only her husband come take. it was stated that women were surprisingly if they were then able to up hold the standards of any man. for the most part the participation of womanise lustfulness that didn't lead to tolerate women non marital involvement in sexual activity. but did lead to such a high risk because it came as a high risk. which meant that women were able to kept it under strict control.The Judaism law theory in which allowed any man to divorce a wife , if she was unfaithful and went into public with an uncovered head. but because of such harsh penalties meant that the female was to only follow the orders or her husband if she was

Many people do not know that loving your enemy is the heart of the gospel. Although loving and praying for your enemy may seem impossible at times, it is written in the gospel of Matthew that loving your enemy is loving God. In Matthew 5:43, Jesus teaches about loving your enemy, praying for your enemy, and shows examples of loving your enemy.

The Gospel of Matthew historically was thought to be the first Gospel written, followed by the Gospel of St. Mark. Early church historians believed that Matthew was one of the twelve Apostles. Gospel of Matthew according to biblical historians came from the Gospel of Mark. Gospels of Matthew written before the destruction of Temple in Jerusalem in seventy AD.

The way in which both Matthew and Luke treat Mary in their birth narratives affects our understanding of the historicity of these accounts. It could be argued that both of the birth narratives present the male ideology of that time. This is clear when in Luke, Mary is first introduced as “a virgin betrothed to a man whose name was Joseph, of the house of David” This description reveals the two most important features of a woman of her time: her virginity and, the man who she belonged to. This male ideology is also presented through Matthew’s writing as he also associates the female population with the aspect of birth and nurture. However, despite both of