[Video Commentary] [part 2 - the garden]

Eve, the first woman of the Bible, has been the subject of countless interpretations, debates, and discussions throughout the history of Christian thought. Her story is of profound significance, shaping our understanding of the human condition and our views on gender, sin, and redemption. From the earliest patristic writings to contemporary feminist theology, Eve’s narrative has been woven into the fabric of theological discourse, often reflecting each era's cultural and doctrinal concerns.

As I embark on this exploration of Eve’s story, I find myself deeply connected to the layers of meaning that have been attributed to her over the centuries. My journey with Eve is not an academic exercise but a personal reflection on how her story intersects with the broader narrative of redemption and restoration. Through this series of essays, I aim to reclaim Eve—not as the archetype of sin and downfall but as a complex, multifaceted figure who plays a crucial role in unfolding God’s redemptive plan.

In this introductory essay, I will lightly touch on the key themes that will be explored in greater depth throughout this series. Each section will reflect on the various interpretations of Eve, from the harsh critiques of the early church fathers to the empowering readings offered by feminist theologians. My hope is that through this journey, we will arrive at a more nuanced and holistic understanding of Eve—one that honors her significance in the biblical narrative and challenges the traditional interpretations that have often marginalized women.

The Patristic Legacy: Eve as a Theological Touchstone

The early church fathers were instrumental in shaping Christian theology, and their interpretations of Eve have left an indelible mark on the church’s understanding of gender and sin. Figures like Tertullian, Augustine, John Chrysostom, Ambrose of Milan, and Irenaeus of Lyons each offered their readings of Eve, often reflecting their time's cultural and doctrinal concerns.

Tertullian’s harsh critique of women, rooted in his interpretation of Eve’s role in the fall, set the stage for centuries of misogynistic thought within the church. His infamous statement, “You are the devil’s gateway,” has been echoed throughout history, reinforcing a view of women as morally weaker and more susceptible to sin. Yet, as I reflect on Tertullian’s words, I cannot help but question the fairness of this interpretation. Eve’s story is far more complex than a simple tale of disobedience, and to reduce her role to that of a temptress is to overlook the broader theological implications of her narrative.

Augustine’s doctrine of original sin, which implicates humanity in the fall, offers a more balanced view, yet it also carries the weight of a patriarchal worldview. While Augustine acknowledges that both Adam and Eve share responsibility for the fall, his writings have often been used to justify the subordination of women. However, Augustine’s broader theological framework also allows for the possibility of redemption and restoration, which is crucial in understanding Eve’s place in the story of salvation. In contrast, John Chrysostom’s pastoral approach to Eve reflects a more compassionate and empathetic view. His homilies emphasize the shared human experience of sin and the need for divine grace, offering a more inclusive interpretation of Eve’s role. Ambrose of Milan’s typological reading of Eve as a figure of the Church further enriches our understanding. At the same time, Irenaeus of Lyons’ concept of recapitulation introduces the idea of Eve as a precursor to Mary, the “new Eve,” who plays a pivotal role in the redemption of humanity.

As I consider these patristic interpretations, I am struck by the diversity of thought that has shaped the church’s understanding of Eve. While some of these readings have contributed to the marginalization of women, others offer a more redemptive and balanced pers...

“When we perceive a man, we perceive him as a whole. His physical body, his intellect, his personality – it’s all tied into who he is as a person. So, while his body may be aging, he’s growing more independent, successful, and mature. Therefore, he's still attractive – perhaps even more so. It doesn’t matter that he’s got some wrinkles, because his body is healthily aligned with his being.”

Grace, the woman who wrote this about men observes the antithesis in the world concerning women. I'm not here to debate it, it is true. Period. I'll talk in future publishing about this.

While some people would argue that women are not seen differently, it doesn't negate that it is true for many and a lack of privilege presented a different worldview. To argue against another person's experience is foolish. We don't get to speak for all who share commonality with us.

I look to start a conversation that would begin "When we perceive a [wo]man, we perceive him her as a whole."

While there are many men who would readily vow to perceive women as her whole, we must not be naive and pretend that our culture does not, as a collective, see women in this way. The loud, bold, open, and exposed reality of how some men view women is violent and subtle. The violent side of things, the hate, the ridicule, the objectification, the lack of empathy, the blind-sided workload, and the emotional and physical abuse are easy to spot. The subtle side is often more demeaning and unconsciously active. This is true, even for our sisters in this world. Subtle defines what is often unnoticeable. And what is unnoticeable can often be deadly. The death of agency, death of liberty, death of identity, and death of self-worth are just a few outcomes of unseen misogyny and sexism. I hope to explain the identity-crippling, painful, and isolating abuses and the emotional terror they cause in future writings. 

Seeing something and how it affects others can't be unseen. Once you see certain things, especially systemic and cultural hatred of half the population, you can't put that back in the bottle and be considered human. We don't know who can and cannot see women in a true sense as human beings, persons, and equals. For the men who do, it is obvious that we do not control the dominant voice and it appears to me, that we aren't even on the airwaves.

For over twenty years I have been preparing to speak to this issue. I'm not speaking for women or even to women. No, mainly I am speaking about how many view women and how men who see and know the truth should be partners in this journey to right centuries of wrongs.

It is wrong.

That is not up for discussion.

Grace asks her readers to "Think of the most beautiful woman you know."

"I doubt you’re thinking about her boobs or butt. You’re probably thinking about her vibe, her energy, how she makes you feel when you’re around her, how she is healthily aligned with her being. She doesn’t try hard because she doesn’t have to. She is firm, grounded, strong. She is emotional, sensitive, compassionate. She is everything that makes a woman and more. She is not the sum of her parts. She is not a trend. She is a gestalt."

Society, culture, and everything that makes these things tick is responsible. So, because we comprise society, we are responsible for changing it.

My next book publishing will be the title of this essay, and if permitted, will reveal my life-long passion for this issue, my journey to seeing things as they are, and that the spiritual side of life and love demands such attention, reform, and relegation of both the bold and silent bias against our sisters.

In this speaking, our sisters do not need men to defend them, fight for them, or stand in their place. This is part of the problem. They have the agency and ability to do so. They need partnership as human beings to overcome a long-standing hatred that is so common it's nearly invisible. 

But they can see.