The participation of women in Christian Gnostic circles in the 2nd and 3rd centuries
Autor(a) principal: | |
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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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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 info:eu-repo/semantics/publishedVersion |
format |
article |
status_str |
publishedVersion |
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 reponame:Antíteses instname:Universidade Estadual de Londrina (UEL) instacron:UEL |
instname_str |
Universidade Estadual de Londrina (UEL) |
instacron_str |
UEL |
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UEL |
reponame_str |
Antíteses |
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Antíteses |
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Antíteses - Universidade Estadual de Londrina (UEL) |
repository.mail.fl_str_mv |
antiteses@uel.br|| |
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