Sentences with phrase «womanhood as»

Its subject is again a pair of eyes, in this case Neel's own, gazing out unseen though what look like prison bars, as trapped as an artist by her womanhood as, a couple of blocks away, was Louise Bourgeois.

Addressing how femininity is outwardly performed or written into appearance, Kiki Smith's etching «Ballerina (Stretching Left)» (2000) draws on the long legacy of womanhood as portrayed through the dancerly physique, from Degas» 19th - century ruminations on dancing girls to Eleanor Antin's complex feminist performances as her alter ego Eleanora Antinova.

Through a contemporary lens, Marilyn has become a symbol of not only sex appeal, but empowerment and womanhood as she embraced the camera in a way that no celebrity had dared to do before.

By 2012, sex toys will be luxury gifts, as integral to womanhood as dark chocolate and pedicures.

Hey Midwesterners: I'll be sharing about my year of biblical womanhood as part of the Morningside College Wright Lecture series on Monday, February 17 at 7 p.m..

«Her legacy is in hundreds of thousands of women like me... She called us all to see the empty promises of the world's definition of womanhood and to accept the contentment of womanhood as God designed it to be experienced,» said women's ministry leader and author Dannah Gresh, who began reading Passion and Purity as a single college student.

I've heard or read varying degrees of that same attitude when it comes to some of the conversations about «biblical» womanhood as people heap guilt on mothers or fathers for everything from choosing public school education to relying on babysitters or daycare, from Sunday School to family structures.

creates an aesthetic that challenges, refutes and destroys stereotypical concepts of womanhood as a whole.

Black Panther creates an aesthetic that challenges, refutes and destroys stereotypical concepts of womanhood as a whole.

She describes A Year of Biblical Womanhood as «a bitter - sweet cocktail of wisdom and absurdity that will charm you, entertain you, seduce you and, finally, instruct you... Funny, droll, charming, and deadly serious, all in one set of covers.»

Not exact matches

But fired up as I was about porn culture and sexual violence, and questioning attitudes towards women in the Church, I felt bombarded by messages about conservative «biblical womanhood» that I couldn't identify with and that didn't seem to do anything to challenge the injustice I saw.

Rather than debate academic studies about first - century womanhood, why not try out a biblical notion such as head covering and see what happens?

In the 1910s and»20s (and often enough thereafter) Mother's Day served as a solace to those who feared that the «new womanhood» was threatening the very institutions of motherhood and the family.

It was cold and raining and I was in a bad mood because the womanhood project requires that I grow out my hair, which is thick and unruly and frizzy in the rain, and so just five months into the project it looks as though a small animal has died on my head.

The purpose of my project was to unpack and explore the phrase «biblical womanhood» — mostly because, as a woman, the Bible's instructions and stories regarding womanhood have always intrigued me, but also because the phrase «biblical womanhood» is often invoked in the conservative evangelical culture to explain why women should be discouraged from working outside the home and forbidden from assuming leadership positions in the church.

It sounds crazy, but I spent three days at St. Bernard Abbey in Cullman, Alabama as part of my «biblical womanhood» project last year, and it was one of the most meaningful times of prayer and contemplation I've ever experienced.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

In my quest for biblical womanhood, I've found that sometimes there's as much to learn from what the Bible doesn't say as there is to learn from what it does say.

That a woman who managed to be both a virgin and a mother is often presented as God's standard for womanhood and can be frustrating for those of us who have to work within the constraints of physical law.

Owen Strachan of the Council on Biblical Manhood and Womanhood may characterize this shift in his priorities as a «man fail,» but for us, it's working beautifully.

But the biggest problem, as I saw it, was that those teaching this view of «biblical womanhood» refused to acknowledge that their interpretation — like all interpretations — involved a certain degree of selectivity and required a certain set of presuppositions.

I wrote this book with humor and with love because I think both are needed in the conversation, particularly as it pertains to something as complex and beautiful as womanhood.

One of my goals after completing my year of biblical womanhood was to «take back» Proverbs 31 as a blessing, not a to - do list, by identifying and celebrating women of valor.

Suzanne Collins» trilogy was the first foray into fiction I enjoyed after a year of research and writing for «A Year of Biblical Womanhood», so I surrendered myself totally to the unfolding stories and, like so many others, lost a lot of sleep as I worked my way through The Hunger Games, Catching Fire, and The Mockingjay.

Although A Year of Biblical Womanhood released more than a year ago, a few new reviews have surfaced in recent days from folks who are concerned that «women might be confused» by the fact that my yearlong exploration of biblical womanhood involved following all of the Bible's instructions for women as literally as possible, sometimes taking them to their most literalWomanhood released more than a year ago, a few new reviews have surfaced in recent days from folks who are concerned that «women might be confused» by the fact that my yearlong exploration of biblical womanhood involved following all of the Bible's instructions for women as literally as possible, sometimes taking them to their most literalwomanhood involved following all of the Bible's instructions for women as literally as possible, sometimes taking them to their most literal extreme.

It reminds me a bit of my days as a student at Bryan College, when I first bumped into the concept of «biblical womanhood» after some students questioned whether women should be allowed to run for president of the student body.

Tomorrow I'll be sharing some of my favorite pictures, tweets, reviews, and responses to A Year of Biblical Womanhood, as we finally WRAP UP the launch!

One of my goals in writing A Year of Biblical Womanhood was to help evangelicals «take back» Proverbs 31 as a blessing, not a to - do list, by identifying and celebrating women of valor.

Ranade agreed that «the Christian civilization which came to India from the West was the main instrument of renewal» of India which finds expression in the new love of municipal freedom and civil virtues, aptitude for mechanical skill and love of science and research, chivalrous respect of womanhood etc.; and it is interesting that his lecture on his new concept of «Indian Theism» (a redefinition of Visishtadvaita in the light of Protestant Christian thought) as the basis of national renewal of India was delivered in the chapel of the Wilson College Bombay.

But Evans bridges the divide between the belts in her new book, The Year of Biblical Womanhood, the result of an experiment in which she lived the Old and New Testament's instructions for women as literally as possible for an entire year.

As Jenny puts it, «When we reduce manhood and womanhood to a list of characteristics, behaviors, and roles assigned to each gender, we are not defending masculinity and femininity; instead, we are diminishing and impoverishing them.»

One of my goals after completing my year of biblical womanhood was to «take back» Proverbs 31 as a blessing, not a to - do list, by identifying and celebrating women of valor: women who are changing the world through daily acts of faithfulness, both in my life and around the world.

«Deeply immersed in these values as they were, however, the women Stevens interviewed were hardly immune to the more mainstream ideals of womanhood shaped in part by liberal feminism.

As this parody of what she really was, she inspires great art, but she also stands as an obstacle to female social equality by helping perpetuate a stereotype which, whether it is shamed or glorified, demeans womanhooAs this parody of what she really was, she inspires great art, but she also stands as an obstacle to female social equality by helping perpetuate a stereotype which, whether it is shamed or glorified, demeans womanhooas an obstacle to female social equality by helping perpetuate a stereotype which, whether it is shamed or glorified, demeans womanhood.

Of GOD, By the Gods, is why manhood and womanhood are «as» gods and in our seeking affairs do we mostly fail in the «Seek ye first the Kingdom of God» directive the Christ Jesus did say for us to «firstly do».

Purity that respects the sanctity of womanhood; sincerity that makes your «yea» enough without an oath and your word as good as your bond; magnanimity, like Lincoln's, with malice toward none, with charity for all; kindness which unostentatiously helps one's fellows, the right hand not knowing what the left hand does — all that is livable.

During my year of biblical womanhood, I benefited immensely from the perspective of Jewish women, particularly my friend Ahava, who was the first to introduce me to «eshet chayil» — woman of valor — as a biblical blessing.

As expected, I found that most of the folks calling for a return to «biblical womanhood» aren't actually calling for a return to the ancient near Eastern familial structure, but for a return to the nuclear family of pre-1950s America.

In Evolving in Monkey Town, I write about how, when we talk about «biblical economics,» «biblical politics,» and «biblical womanhood,» we're essentially «using the Bible as a weapon disguised as an adjective.»

The contrast between hierarchy and humility has become more clear to me this year as I've been altering some of my behavior for my year of biblical womanhood.

«A Year of Biblical Womanhood will instruct as it delights, and delight as it instructs.

And the response by complementarians to these questions as posed in A Year of Biblical Womanhood, with a few exceptions (Mary Kassian has been very kind to engage), has essentially been: «Look at this silly woman who thinks you have to make a sign and literally praise your husband at the city gate!

Now, I would never suggest that feminist ideology is perfect or that the feminist movement did not create some problems, but just as the contemporary biblical womanhood movement deserves fair, nuanced treatment, so does the feminist movement.

It was the popularity of books calling for a return to «biblical womanhood» that inspired me tofollow all of the Bible's commandments for women as literally as possible for a year in an effort to highlight the inherent selectivity of discussions surrounding «biblical manhood» and «biblical womanhood.»

My goal was to listen, learn, explore, and show that «biblical womanhood» might not be as straightforward as we'd like to think, that there does not exist in the Bible a single definition, or list of rules, for something as complex as womanhood.

Staffner includes Brahmabandhab Upadhyaya (1861 - 1907), a close friend of Swami Vivekananda, who tried to interpret Christianity in Indian philosophical categories, Narayan Vaman Tilak (1861 - 1919), who is loved throughout Maharashtra as «the poet of children and flowers», and Pandita Ramabai (1858 - 1922), who saw in Jesus Christ the hope and salvation of Indian womanhood.

After a long and successful battle for expanded opportunity, modern womanhood needs reemphasis upon the spiritual factors which make not so much for extension as for depth.

As part of the biblical womanhood experiment, I've been cooking my way through Martha Stewart's Cooking School and cleaning my way through Martha Stewart's Homekeeping Handbook.

CNN: My Take: The danger of calling behavior «biblical» Rachel Held Evans, a popular blogger and author of «A Year of Biblical Womanhood,» writes about her discomfort seeing the bible «edited down and used as a prop to support a select few political positions and platforms.»

The Council on Biblical Manhood and Womanhood describes complementarianism as the view that «God has created men and women equal in their essential dignity and human personhood, but different and complementary in function with male headship in the home and in the Church.»