Anderson, L. C. (2006). The Legacy of Pain: An Analysis of Genesis 3: 16a. Priscilla Papers , 20 (2), 11.
Hypothesis
H1: The first judgment on women by God was based on their sexuality and gender specificity as the first counterpart to the first creature on earth.
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H2: The pain experienced by women emerges from their gender specificity or female sexuality
From the first and second hypothesis, it can be stated that God significantly increased the suffering of women based on childbearing because of the desire on their husbands who are to rule over them.
Methodology
The author has provided an overview of Genesis Chapter 3. In the book, it is clear that the first judgment on the woman was directly related to her sexuality. In Genesis, it is stated that women were created to complete and fulfill Adam ( Anderson, 2006) . Meaning, for women, labor pain is associated with childbearing is often fatal and has posed a lot of threat in western culture.
Conclusion
The author suggests that sexuality is the central pinnacle of God's creation. However, with the act of disobedience that resulted in sin, both man and woman lost freedom. Furthermore, the act of defiance resulted in a shameful consciousness of sexuality with potential evil ( Anderson, 2006) . Also, with the pronouncement of judgment on the woman, the man would have control and rule over her. Besides, man would exert power over the woman in sexual ways.
Evaluation
From the analysis of Genesis chapter 3, it can be stated that women experienced pain and suffering that were directly associated with their femininity, nakedness, as well as sexuality. In this regards, women's strain emerged from their gender specificity and sexuality. As such, they are vulnerable to domination as well as the exploitation of men, which holds by considering the historical plight of women globally.
Bartkowski, J. P., & Hempel, L. M. (2009). Sex and gender traditionalism among conservative Protestants: Does the difference make a difference?. Journal for the Scientific Study of Religion , 48 (4), 805-816.
Hypothesis
In the current study, the researchers state the importance of grouping the respondents by religion, sex, and gender. The following hypotheses were tested:
H1: Strength of denominational affiliation will be positively correlated with gender for both men and women.
Methodology
The data analyzed was derived from a general society survey (1988). The sample was based on non-institutionalized English speakers. The sampled participants were given the same core questions. The research used the approach since it suites analysis that involves categorical data.
Conclusion
There has been a resurgence of conservative Protestantism with the adherents mainly advocating for gender traditionalism. Thus, women support has been traced for gender traditionalism while relating men's support for gender traditionalism based on their religious affiliation. Further, the study revisited the issue with more sophisticated analytical techniques coupled with a refined nature of theological conservatism.
Evaluation
Based on the findings, religious affiliation is positively correlated to gender traditionalism among men and women. Besides, it is suggested that strong religious groupings have a direct impact on gender ideology for women as well as individuals with religious attendance, which is mostly indirect through theological conservatism.
Busenitz, I. A. (1986). Woman's Desire for Man: Genesis 3: 16 Reconsidered. Grace Theological Journal , 7 (2), 203-12.
Hypothesis
H1: The judgment of man and woman affects their physical wellbeing.
The hypothesis supports the notion that the judgment statements will differ and will be divided into different unrelated comments.
Methodology
The text follows an interpretation of the book of Genesis that one aspect of women’s judgment will be based on the desire to dominate and have control over man.
Conclusion
From the analysis, it is a fact that man will rule over woman since intimacy will result in pain because of childbirth. However, women will still desire to yearn for man. However, such issues are broader compared to the sexual element. Also, the interpretation does not mean that the sexual drives exhibited by women will be stronger than men.
Evaluation
From the analysis, it can be suggested that man has a stronger desired compared to women. Hence, it can be expected that there is nothing in the judgment that man can interfere with. For this reason, women have to deal with their pain and suffering that are attributed by childbearing.
Davidson, R. M. (1988). The theology of sexuality in the beginning: Genesis 3. Andrews University Seminary Studies (AUSS) , 26 (2), 18.
Hypothesis
H1: The views that favor a hierarchy of sexes in creation are based on the ground of subordination of woman in nature.
Methodology
The article has applied a lexical as well as etymological analysis of Genesis chapter 3. The reading offers contextual evidence by indicating that a female's desire for males and the rule subjected over her should not be viewed as punishment.
Conclusion
The author concludes that the interpretations are based on normative divine sentences through making announcements of women’s subordination to men as their husbands. The relationship of subjection or submission and is applicable to the relationship between man and woman.
Evaluation
The book of Genesis emphasizes the attributes of women to be submissive to their husbands. The passage in examines the relationship of a wife to a husband. It has nothing to do with the limitation of a woman's role in leadership as well as service in the church.
Dutton, D. G. (2010). The gender paradigm and the architecture of antiscience. Partner Abuse , 1 (1), 5-25.
Hypothesis
H1: Men are presented as the main cause of domestic violence to maintain power and control over women in family relationships.
Methodology
The researchers used a meta-analysis, which indicates that there is a higher incidence of injury on the part of women compared to males. The research that offers support to gender paradigm was mainly based on self-selected samples and them focusing on an inappropriately generalized community to populations. The researcher compared responses from gender cults to others and made a comparison with accurate answers to the contradictory data.
Conclusion
The researchers conclude that gender paradigm is the dominant ideological perspective of family violence. Hence, within the model, it was noted that male perpetrated gender violence qualitatively differed from female induced gender violence. However, studies indicate that most domestic violence is perpetrated by men due to the positive gender differentials.
Evaluation
From the analysis, it is evident that violence perpetrated by men is caused by a conscious intent to dominate women. Also, the difference between coercive controlling force and violent resistance is mainly gender-related. For this reason, women who are identified as victims of gender violence are not aware of their use of aggression due to their passivity and stereotypes regarding domestic violence.
Perry, S. L., & Whitehead, A. L. (2016). For better or for worse? Gender ideology, religious commitment, and relationship quality. Journal for the Scientific Study of Religion , 55 (4), 737-755.
Hypothesis
H1: Gender is negatively related to relationship quality, coupled with several other factors.
Based on the hypothesis, it can be suggested that women whose husbands depict a more traditional gender role ideology consider themselves as less prone to divorce.
Methodology
The researchers tested the set of hypotheses with data from a national random sample through the use of a mixed-mode of sampling design. The example was designed to measure religious views of the participants, which encompassed rotating modules on several topics. The measures were meant to solicit for responses from married participants or those who live as married.
Conclusion
The findings they reported reduced levels of relationship satisfaction, whereas individuals with increased levels of religious commitment reported more satisfaction with their relationships. Also, it is evident that there is a reduction in relationship satisfaction for participants who report low levels of religiosity.
Evaluation
Based on the findings, it is evident that individuals who are more religious do not exhibit adverse effects on gender differentiation. However, the differences are negatively linked to the quality of relationships among less religious people.
Pleck, J.H (1975). Masculinity-Femininity: Current and alternative paradigms. Sex Roles, Vol. 1. No. 2, 1975.
Hypothesis
H1: Individuals develop their masculinity-femininity (M-F) through identifying with the same sex.
Methodology
The paper focuses on different paradigms due to the empirical as well as conceptual difficulties used to develop scientific theories after the development of masculinity-femininity models. Also, different paradigms were developed after significant anomalies as well as data could not be accounted for through the use of the dominant paradigm. As such, two fundamental models were used to assist in understanding the etiology as well as the significance of sex-types interests, individual traits, as well as attitudes.
Conclusion
The authors came to the conclusion that acquiring new language offers the basis of a fundamental model for sex-role acquisition. For this reason, the most important model, therefore, is regarded as psycholinguistics, which mainly hypothesizes language acquisition as an important apparatus, when presented to the body of spoken language.
Evaluation
Based on the model of language acquisition, the alternative paradigms demonstrate that parents offer a fundamental aspect of the sex-role mainly observed by children. Hence, children learn sex roles by identifying with a parent, who is of the same sex.
Ruether, R. R. (n.d). Women in Creation, Fall, and Redemption: The Classical Paradigm.
Hypothesis
H1: Initially, humanity was created by God in an immortal incorporeal without differences in gender.
H2: Differences in gender were added by God about sinful behaviors or individuals or the fall that resulted in mortality, which led to the need for sexual reproduction to enhance the continuity of humanity.
Methodology
The paper focuses on the study of Genesis to make revisions to the Platonic approach to human creation. Based on the biblical text, the first man and woman were created in the beginning with real physical as well as sexually differentiated bodies. Therefore, the approach used in the study demonstrates that the original created design emerged after the fall, which was a remedy for mortality.
Conclusion
In the text, Augustine suggests that the first man and woman to be created would not have died, but they perished since they were so united with their souls in union with their creator, which would have prevented death. Also, Augustine concludes that they would have had sexual intercourse and bore children.
Evaluation
It is stated that although Augustine believed that even though male and female possess an intellectual soul, women are treated as inferior to men and are not in a position to represent the image of God. Some women and men possess the gratuitous qualities that are manifested in their choice of God, coupled with the life of Grace over self-will. However, the lecture traces how women were understood in the theology of Calvin, Luther, Thomas, Aquinas, and Augustine.
Samulowitz, A., Gremyr, I., Eriksson, E., & Hensing, G. (2018). “Brave men” and “emotional women”: a theory-guided literature review on gender bias in health care and gendered norms towards patients with chronic pain. Pain Research and Management , 2018 .
Hypothesis
H1: Neither sex or gender differences per se can be used to account for the perceived pain variations between males and females
Methodology
The study integrated and analyzed different sets of knowledge with information derived from both empirical studies as well as theoretical literature. A literature from several databases was meant to capture data from different fields.
Conclusion
The researcher described women in comparison to men and was deemed to be more sensitive to pain. Also, it was noted that women and girls were more willing to report suffering and pain. In this regards, the researcher observed that female are free to talk about a pain compared to men.
Evaluation
Based on the findings, it can be suggested that the identity of men did not affect or alter the character of men. For this reason, men with pain made an effort to live a healthy life.
Schmitt, D. P., Long, A. E., McPhearson, A., O'brien, K., Remmert, B., & Shah, S. H. (2017). Personality and gender differences in a global perspective. International Journal of Psychology , 52 , 45-56.
Hypothesis
H1: Gender differences between men and women occur due to perceived differences in gender roles, socialization, as well as differences in socio-structural power.
Methodology
The researchers used several cross-cultural studies that were meant to generate sufficient data meant to evaluate the global personality predictions. Based on the study findings, empirical evidence suggested that occur due to differences in several personality traits.
Conclusion
The findings demonstrate that men and women are more similar compared to their genetic, physical, as well as psychological traits. The most important aspect is the differences in the personality traits that mainly evolved based on psychological adaptations. Also, the paper demonstrates that some of the adjustments generate gender variations that are sensitive in socio-ecological contexts.
Evaluation
The paper demonstrates that the transition from the dominant gender difference paradigm will take some time. However, such differences are based on the view that perceived gender roles are the leading cause of differences in gender differentiation between men and women. However, from a revolutionary perspective, gender differentiation also varies across cultures.
Whitehead, A. L. (2014). Male and female he created them: Gender traditionalism, masculine images of God, and attitudes toward same ‐ sex unions. Journal for the Scientific Study of Religion , 53 (3), 479-496.
Hypothesis
H1: Masculine perceptions about God is significantly related with less support from same-sex unions net of the implications of traditional roles, believing in God and the judgment of it.
H2: The masculine perceptions about God will be significantly related with less support for same-sex union net of the implications of traditional gender roles and believing in God actively involved.
Methodology
The researchers used three control variables that included the images of God, which were indexes coupled with a gender traditionalist index. The researchers further used additional key control variables, which are the measure of the extent to which the respondents observed God as active in the world as well as judgmental of it.
Conclusion
The results from the study demonstrate that the masculine images of the supreme God are associated with less support for same-sex marriages. Hence, people who view God as male signal a belief that that mainly underlies the gendered reality, which affects the views of the proper ordering of such facts.
Evaluation
Because of the gendered image of God, it should not be perceived as an additional measure of gendered traditionalism or religious beliefs. However, the image of God should be considered as the real measure of various aspects that are related to social institutions of religion as well as gender.
References
Anderson, L. C. (2006). The Legacy of Pain: An Analysis of Genesis 3: 16a. Priscilla Papers , 20 (2), 11.
Bartkowski, J. P., & Hempel, L. M. (2009). Sex and gender traditionalism among conservative Protestants: Does the difference make a difference?. Journal for the Scientific Study of Religion , 48 (4), 805-816.
Busenitz, I. A. (1986). Woman's Desire for Man: Genesis 3: 16 Reconsidered. Grace Theological Journal , 7 (2), 203-12.
Davidson, R. M. (1988). The theology of sexuality in the beginning: Genesis 3. Andrews University Seminary Studies (AUSS) , 26 (2), 18.
Dutton, D. G. (2010). The gender paradigm and the architecture of antiscience. Partner Abuse , 1 (1), 5-25.
Perry, S. L., & Whitehead, A. L. (2016). For better or for worse? Gender ideology, religious commitment, and relationship quality. Journal for the Scientific Study of Religion , 55 (4), 737-755.
Pleck, J.H (1975). Masculinity-Femininity: Current and alternative paradigms. Sex Roles, Vol. 1. No. 2, 1975.
Ruether, R. R. (n.d). Women in Creation, Fall, and Redemption: The Classical Paradigm.
Samulowitz, A., Gremyr, I., Eriksson, E., & Hensing, G. (2018). “Brave men” and “emotional women”: a theory-guided literature review on gender bias in health care and gendered norms towards patients with chronic pain. Pain Research and Management , 2018 .
Schmitt, D. P., Long, A. E., McPhearson, A., O'brien, K., Remmert, B., & Shah, S. H. (2017). Personality and gender differences from a global perspective. International Journal of Psychology , 52 , 45-56.
Whitehead, A. L. (2014). Male and female he created them: Gender traditionalism, masculine images of God, and attitudes toward same ‐ sex unions. Journal for the Scientific Study of Religion , 53 (3), 479-496.
