The Letters of Abelard and Heloise

The church has ever opposed the progress of woman on the ground that her freedom would lead to immorality. We ask the church to have more confidence in women. We ask the opponents of this movement to reverse the methods of the church, which aims to keep women moral by keeping them in fear and in ignorance, and to inculcate into them a

Throughout my selected text, Johnson focuses on the church along with the subsequent androcentric image of God, and how it impacts woman around the world. She explains that throughout history, with the help of the church’s patriarchal nature and society’s values as a whole, woman have been seen “as a ‘defective male’…that must live in obedience to her [male counterpart,]…[ and who are often also referred to as the] ‘second sex’” (Johnson 92). This

Their relationship started when Abelard was hired by Heloise’s uncle to be her teacher and live in his home with Heloise and himself. In the beginning of their relationship, Abelard was just Heloise’s teacher and mentor, but he had another plan for the relationship. He put his plan into action and the relationship turned extremely sexual. When Heloise’s uncle

Across Europe in the 1500’s and 1600’s also known as The Reformation period, there was a need for change that benefited more people religiously and intellectually, women were among those who were in need of change that raised their status as human beings. There were specific gender roles in place in Europe where women were expected to be a wife and mother, nothing more and they got a very limited education if any at all. However, during the Reformation, European society developed a different attitude towards women regarding their education and involvement in religion, nevertheless women were still seen as inferior to men.

Heloise was a noble girl under the care of her uncle, when Abelard heard of her. He decided he wanted to be her teacher and her lover, because she was the "best one to bring to my [his] bed." He believed that the" philosophical discussion" that the two could engage in would "provide added intimacy," rather than just finding someone to have a sexual relationship with. Abelard and Heloise became lovers, Heloise became pregnant with Abelard's child, the two married, and then, on Abelard's command, separated to live out monastic lives. The letters written by Heloise are extremely important to the history of the Middle Ages because, according to historian, Barbara Tuchman, women of the Middle Ages are known "through the pens

By establishing this relationship on a lustful foundation, Abelard and Heloise were creating a relationship leading to a sinful life. As stated by Abelard, “My love, which brought us both to sin, should be called lust, not love” (Letter 5, Abelard to Heloise 86). When two people are actually in love, the relationship built is symbiotic and mutualistic. Part of that establishment is for the sole purpose that it, in some way, benefits both party members. In the case of Abelard and Heloise, the relationship was not symbiotic; it led both Abelard and Heloise to live a life with one another built on lust. Even Heloise shows how the relationship is not entirely out of true love for Abelard. She states, “…we enjoyed the pleasures of an uneasy love and abandoned ourselves to fornication” (Letter 4, Heloise to Abelard 65-66). This facet directly relates to how the relationship between the two is not based on love, if it were then both Abelard and Heloise would not resort to unfaithfulness and strained love, neither shows pure commitment to the other.

181). Religion was integrated into their life. As the Industrial Age progressed, the strong religious values weakened through generations. “Female education should be preeminently religious” (p.182). The woman was the primary teacher of her child and was expected to teach themselves religion and be able to teach their children as well. “One reason religion was valued was that it did not take a woman away from her “proper sphere, her home.” (p. 181) Women only completed grade school and had many opportunities to read the bible so they were also able to preach family values, help the poor and contribute to stopping slavery. Devotion to religion was expected. Welter explains that a woman’s brain is capable of comprehending religion even though it is not visible. As the Industrial Age progressed, the strong religious values weakened through generations. Submission, another principle, kept women from voicing her opinion when having a discussion with their husbands or telling their husbands to terminate an annoying idiosyncrasy. “Wives were advised to do their best to reform men, but if they couldn’t, to give up gracefully. If any habit of his annoyed me, I spoke of it once or twice calmly, then bore it quietly.”(p. 186) She would reinforce her submissiveness by wearing tight corsets which would limit her breathing and physical mobility and remain uncomfortable. They were expected to be subservient to men as well as homemakers. “In Women of

Throughout the letters, Abelard and Heloise’s perspectives on gender roles were strictly based upon the traditional views on sexuality. For instance, in the egotistical mind of Abelard, women in the medieval society were viewed as a weaker sex who need help of the a stronger male since there were certainly things that “cannot be carried out by women”5. Moreover, Heloise, despite her being a woman, did not seem to be shocked at the idea that men are superior to women. Instead, she instinctively acknowledged the weaker nature of women indicated by her discussion of her abbey which she called “feminine”; she also described it as weak, frail, and needing a more careful attention6. Throughout the first four letters from Abelard and Heloise, they both held congruent views regarding masculinity and femininity, and this dichotomous way of looking at gender indeed did not deviate much from the conventional thinking of the medieval society.

To begin with, she pointed out examples of how women are treated unfairly in society. She began to point out several double standards. The wife states, “about accused Lamech’s bigamy? Abraham was a holy man I know, And as I understand it Jacob also; And each of them had wives now, more than one, as many other holy men have done.” (61-65) Here, she shows that there is truly a double standard for women who behave in an exact manner as men.

Religion is powerful in that it controls followers’ behaviours and beliefs throughout their entire lives; it is a form of social control. Catholicism is one of the most widely known religions influencing more than 2 billion people around the world (Ross). Within Catholicism not everyone are seen as equals; men have greater privilege than women. The bible and church are from a male’s point of view (Christ 86) and passages within the bible are used to enforce a sexual hierarchy. In fact, the oppression of women begins with the first story in Genesis about creation, which portrays females as being inferior to men and even of an evil nature. This one passage is the main source of justification of oppression of woman in the church (Daly 13).

The best place to start is Ephesians 5:22-24, “22 Wives, submit yourselves to your own husbands as you do to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything.” This verse is all you need to see that God commands a woman to submit to her husband and follow his authority. As any Christian would know, God’s word is the final word and we should not need any other reason to follow his commands. In the 20th century women’s rights is an extremely large and controversial topic. People now a days are so caught up in the fight for personal rights. Women see that they can be independent in the workplace and earn just as much as men. This makes it hard for women to accept that they must be submissive to men and allow the man to make all the final decisions in the home and in their

The rigidity of gender norms and gender roles is analogous to those in the New Testament and provides insight on how the society present in the story uses religion to present women as a monolith. Due to biblical expectations, women are constrained from making autonomous decisions, thus forcing them to follow a moral code. In the bible, women are groomed to become child bearers and “pure” wives (Titus 2:4-5), an idea shared in the book. This promotes them as having no sense of self-ownership, which objectifies them as characteristics, not humans with nuanced emotions nor ideals. An example of this is Purisima del Carmen. After she got married, Purisima’s teaching career ended quickly because of

The biblical allusions Gwynn makes are used to expose the problem of societal pressures women face as a result of biblical teachings. When unhappy and doubtful of such teachings, the church “instantly referred [her] to text in Romans/ And Peter’s First Epistle, chapter III.” (7-8), a biblical reading that preaches the act of suffering for God’s will and the obedience of a woman to her husband as she is the “feebler vessel”. However, Gwynn points out the flaw of this instruction when he portrays what a sinner her husband is as he “grabbed [his] pitchforks, donned [his] horns, / and sped to the contravene the hopes of heaven, / Sowing the neighbors’ lawns with tares and thorns.” (10-12).

The Bible is controversial on the matter of gender equality. There are numerous contradictions about the status of women in Christian society. Historically, the most prominent interpretation has been rather negative toward women. The Christian Church, with principally male authority, emphasizes the idea that women are inferior to man. They focus on Eve’s sin leading to a punishment that “her husband will have authority over her.” (Drury, 34)

Gender roles, and the mere existence of a gender binary, has been a recent topic of conversation for many churches, theologians, and individual believers. As the cultural pressure to remove gender-specific limitations builds, many of those aforementioned have turned to scripture for answers. Seldom are women’s roles in the Old Testament characterized by decision making or personal merits. Rather, a woman’s capacity to produce an heir for their husband complements his dominance and responsible faithfulness and allows God’s plan to be fulfilled through their combined efforts. In the New Testament, through the transformative power of Christ, prominent women became less of an anomaly, but were still held to a different set of standards and expectations than men and were usually still praised according to their actions and their faith. The Pauline epistles, written in the context in which the Church still exists today: the age to come, provide a basis for today’s understanding of women’s roles in marriage and in church leadership. Although there are many instances of women fulfilling God’s plans and proving their worth among the community of Christians, the biblically normative role of women is to avoid authoritative church leadership positions and remain submissive in situations of teaching and interpreting the Word.