The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries

Detalhes bibliográficos
Autor(a) principal: Matias, Carlos Almir
Data de Publicação: 2013
Tipo de documento: Artigo
Idioma: por
Título da fonte: Antíteses
Texto Completo: https://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/15601
Resumo: This work aims to reflect on the participation of women in the Christian Gnostic movements of the 2nd and 3rd centuries. Therefore we take as sources the accounts of the heresiologists Irenaeus of Lyons and Tertullian, who in their works show great concern regarding the participation of women in Gnostic circles. In contrast to these views, we will use the Gnostic texts discovered at Nag Hammadi in 1945. These writings present us with various female images that appear from the act of creation or appear as symbols of wisdom, as opposed to the orthodox view that God thought only in masculine terms. To reflect on the participation of women in Gnostic circles, we will seek the elaborations of Ginzburg (1989; 2005) on the indicative paradigm and cultural circularity and of Chartier (1992, 2001) on the history of reading. We will also look at the studies of Foucault (1984, 1085, 2006) and Brown (1988) for the various discourses of the body in Christian Antiquity. In the analysis of the speeches of Irenaeus of Lyons and Tertullian, on the one hand, we perceive that many women who circulated in the Church and in Gnostic circles were in contact with various religious texts and ritualistic practices. On the other hand, we perceive that the participation of women in these movements did not imply a relationship of equality, but rather the absorption of the feminine element in a perspective of redemption.
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spelling The participation of women in Christian Gnostic circles in the 2nd and 3rd centuriesLa participación de las mujeres en los círculos gnósticos cristianos en los siglos II y IIIA participação de mulheres nos círculos gnósticos cristãos nos séculos II e IIIGnosticismWomenChurchGnosticismoMujeresIgresiaGnosticismoMulheresIgrejaThis work aims to reflect on the participation of women in the Christian Gnostic movements of the 2nd and 3rd centuries. Therefore we take as sources the accounts of the heresiologists Irenaeus of Lyons and Tertullian, who in their works show great concern regarding the participation of women in Gnostic circles. In contrast to these views, we will use the Gnostic texts discovered at Nag Hammadi in 1945. These writings present us with various female images that appear from the act of creation or appear as symbols of wisdom, as opposed to the orthodox view that God thought only in masculine terms. To reflect on the participation of women in Gnostic circles, we will seek the elaborations of Ginzburg (1989; 2005) on the indicative paradigm and cultural circularity and of Chartier (1992, 2001) on the history of reading. We will also look at the studies of Foucault (1984, 1085, 2006) and Brown (1988) for the various discourses of the body in Christian Antiquity. In the analysis of the speeches of Irenaeus of Lyons and Tertullian, on the one hand, we perceive that many women who circulated in the Church and in Gnostic circles were in contact with various religious texts and ritualistic practices. On the other hand, we perceive that the participation of women in these movements did not imply a relationship of equality, but rather the absorption of the feminine element in a perspective of redemption.Este trabajo tiene como objetivo reflexionar sobre la participación de las mujeres en los movimientos gnósticos cristianos de los siglos II y III. Por lo tanto tomamos como fuentes los relatos de los heresiólogos Ireneo de Lyon y Tertuliano, los cuales en sus obras muestran una grande preocupación relativa a la participación de las mujeres en los círculos gnósticos. En contraste con estos puntos de vista, utilizaremos los textos gnósticos descubiertos en Nag Hammadi en 1945. Estos escritos nos presentan varias imágenes femeninas que aparecen desde el acto de la creación o aparecen como símbolos de sabiduría, en oposición a la visión ortodoxa que pensaba Dios solo en términos masculinos. Para reflejar sobre la participación de las mujeres en los círculos gnósticos buscaremos las elaboraciones de Ginzburg (1989; 2005) sobre el paradigma indiciario y circularidad cultural y de Chartier (1992, 2001) sobre la historia de la lectura. También buscaremos en los estudios de Foucault (1984, 1085, 2006) y Brown (1988) los diversos discursos del cuerpo en la Antigüedad Cristiana. En el análisis de los discursos de Ireneo de Lyon y Tertuliano, por una parte, percibimos que muchas mujeres que circulaban en la Iglesia y en los círculos gnósticos se encontraban en contacto con diversos textos religiosos y prácticas ritualistas. Por otra parte, percibimos que la participación de las mujeres en estos movimientos no implicaba relación de igualdad, sino absorción del elemento femenino en una perspectiva de redención.O presente trabalho tem por objetivo refletir acerca da participação das mulheres nos movimentos gnósticos cristãos nos séculos II e III. Para tanto tomamos como fontes os relatos dos heresiólogos Irineu de Lião e Tertuliano, os quais em suas obras apresentam uma grande preocupação com relação à participação de mulheres nos círculos gnósticos. Em contraponto a essas visões, utilizaremos os textos gnósticos descobertos em Nag Hammadi no ano de 1945. Estes escritos nos apresentam várias imagens femininas. Estas aparecem desde o ato da criação, ou aparecem como símbolos de sabedoria em oposição à visão ortodoxa que pensava Deus apenas em termos masculinos. Para refletirmos sobre a participação das mulheres nos círculos gnósticos recorreremos às elaborações de Ginzburg (1989; 2005) sobre o paradigma indiciário e circularidade cultural e de Chartier (1992, 2001) sobre a história da leitura. Também buscamos os estudos de Foucault (1984; 1985; 2006) e Brown (1988) sobre os diversos discursos do corpo na Antiguidade Cristã. Ao analisarmos os discursos de Irineu de Lião e Tertuliano, fomos percebendo que muitas mulheres que circulavam na Igreja e nos círculos gnósticos entravam em contato com diversos textos religiosos e práticas ritualísticas. Por outro lado, percebemos que a participação das mulheres nesses movimentos não implicava em uma relação de igualdade, mas sim, de absorção do elemento feminino numa perspectiva de redenção.Universidade Estadual de Londrina2013-06-01info:eu-repo/semantics/articleinfo:eu-repo/semantics/publishedVersionapplication/pdfhttps://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/1560110.5433/1984-3356.2013v6n11p335Antíteses; Vol. 6, n. 11, jan./jun. 2013 - Dossiê: História, Literatura e Literatos; 335-336Antíteses; Vol. 6, n. 11, jan./jun. 2013 - Dossiê: História, Literatura e Literatos; 335-3361984-3356reponame:Antítesesinstname:Universidade Estadual de Londrina (UEL)instacron:UELporhttps://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/15601/12814Copyright (c) 2013 Antítesesinfo:eu-repo/semantics/openAccessMatias, Carlos Almir2022-04-05T13:58:12Zoai:ojs.pkp.sfu.ca:article/15601Revistahttps://www.uel.br/revistas/uel/index.php/antitesesPUBhttps://www.uel.br/revistas/uel/index.php/antiteses/oaiantiteses@uel.br||1984-33561984-3356opendoar:2022-04-05T13:58:12Antíteses - Universidade Estadual de Londrina (UEL)false
dc.title.none.fl_str_mv The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
La participación de las mujeres en los círculos gnósticos cristianos en los siglos II y III
A participação de mulheres nos círculos gnósticos cristãos nos séculos II e III
title The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
spellingShingle The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
Matias, Carlos Almir
Gnosticism
Women
Church
Gnosticismo
Mujeres
Igresia
Gnosticismo
Mulheres
Igreja
title_short The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
title_full The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
title_fullStr The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
title_full_unstemmed The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
title_sort The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
author Matias, Carlos Almir
author_facet Matias, Carlos Almir
author_role author
dc.contributor.author.fl_str_mv Matias, Carlos Almir
dc.subject.por.fl_str_mv Gnosticism
Women
Church
Gnosticismo
Mujeres
Igresia
Gnosticismo
Mulheres
Igreja
topic Gnosticism
Women
Church
Gnosticismo
Mujeres
Igresia
Gnosticismo
Mulheres
Igreja
description This work aims to reflect on the participation of women in the Christian Gnostic movements of the 2nd and 3rd centuries. Therefore we take as sources the accounts of the heresiologists Irenaeus of Lyons and Tertullian, who in their works show great concern regarding the participation of women in Gnostic circles. In contrast to these views, we will use the Gnostic texts discovered at Nag Hammadi in 1945. These writings present us with various female images that appear from the act of creation or appear as symbols of wisdom, as opposed to the orthodox view that God thought only in masculine terms. To reflect on the participation of women in Gnostic circles, we will seek the elaborations of Ginzburg (1989; 2005) on the indicative paradigm and cultural circularity and of Chartier (1992, 2001) on the history of reading. We will also look at the studies of Foucault (1984, 1085, 2006) and Brown (1988) for the various discourses of the body in Christian Antiquity. In the analysis of the speeches of Irenaeus of Lyons and Tertullian, on the one hand, we perceive that many women who circulated in the Church and in Gnostic circles were in contact with various religious texts and ritualistic practices. On the other hand, we perceive that the participation of women in these movements did not imply a relationship of equality, but rather the absorption of the feminine element in a perspective of redemption.
publishDate 2013
dc.date.none.fl_str_mv 2013-06-01
dc.type.driver.fl_str_mv info:eu-repo/semantics/article
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dc.identifier.uri.fl_str_mv https://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/15601
10.5433/1984-3356.2013v6n11p335
url https://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/15601
identifier_str_mv 10.5433/1984-3356.2013v6n11p335
dc.language.iso.fl_str_mv por
language por
dc.relation.none.fl_str_mv https://ojs.uel.br/revistas/uel/index.php/antiteses/article/view/15601/12814
dc.rights.driver.fl_str_mv Copyright (c) 2013 Antíteses
info:eu-repo/semantics/openAccess
rights_invalid_str_mv Copyright (c) 2013 Antíteses
eu_rights_str_mv openAccess
dc.format.none.fl_str_mv application/pdf
dc.publisher.none.fl_str_mv Universidade Estadual de Londrina
publisher.none.fl_str_mv Universidade Estadual de Londrina
dc.source.none.fl_str_mv Antíteses; Vol. 6, n. 11, jan./jun. 2013 - Dossiê: História, Literatura e Literatos; 335-336
Antíteses; Vol. 6, n. 11, jan./jun. 2013 - Dossiê: História, Literatura e Literatos; 335-336
1984-3356
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