Taking Responsibility for Feelings

I see that an all-male court in Iowa has ruled that an employer can fire a woman merely because he finds her attractive. That is, the woman lost a suit for wrongful termination, and the court has allowed yet another form of discrimination against women.  The dentist who fired her argued that he was defending family values because she was a threat to his marriage. Maybe the guy is not an Evangelical Christian. Maybe it’s unfair to think he is–but unfortunately he sounds like one, and if he is one, as is typical of all too many Evangelicals, he totally misunderstands what Rabbi Joshua said, though that is not entirely his own fault, as I will explain. It is almost depressing to see here  the same problem that Rabbi Joshua of Nazareth preached against 2000 years ago.

The context for his preaching is that, in Judea as in Greece (well, in Athens, not Sparta), men blamed women for their own feelings. Rabbi Joshua’s pronouncement on this issue is usually translated as, “If a man looks at a women with lust in his eye, he has already committed adultery with her in his heart.” Here the Greek has been wilfully or ignorantly mistranslated, and the resulting mistranslation has been misinterpreted as meaning that he thought sex is a sin. Oy, vey! Did he mean that one must struggle to suppress feelings, to not feel one’s own feelings? That really would be pathological–but it is what I was taught in the Catechism classes in St. Patrick’s parish in Brooklyn in 1952.

Looking in my Liddell-Scott unabridged Greek dictionary, I find that the Greek word that has been mistranslated as “lust” actually means “desire.” This not an occult, arcane secret. It is information that anyone who bothers to look  can find. Translating “desire” as “lust” is already imposing an unjustified negative  interpretation on it. Furthermore, no Rabbi, including Rabbi Joshua, could possibly have preached that sexual desire in itself is a sin. Why?

Because the first commandment that God gave to the many men and women he had created,  in Genesis 1:28, was “Be fertile and multiply.” That is, in traditional Jewish belief, God ordered us to have sex and did not place any restrictions on when, where, or with whom one could have it. Since having sex fulfills a commandment and does not break one, it by definition is not a sin. Furthermore, since a person who never felt desire would never fulfill that commandment, desire too cannot in itself be a sin. Jewish belief at that time was that celibacy, the wilfull refusal to fulfill that commandment, was a sin; so a Rabbi had to be married. Was Rabbi Joshua therefore married? There are some other reasons why he may not have married, reasons that are even more likely to give the traditionally devout apoplexy. I’ll get back to that.

What about that other word, “adultery”? Wasn’t he forbidding that? Again, no. The Greek word used in the text actually meant “having sex with a prostitute.” That simply is not what he was talking about. I suspect that this thoroughly negative Greek word has replaced the far more neutral (probably Aramaic) word that he did use. How could that have happened? Because by the time the earliest gospel, the one “according to Mark.” was written, about 40 years after Rabbi Joshua’s lifetime, what he had actually preached was already corrupted by the ubiquitous antisexual pathology of the ancient world, a pathology that I believe he was attempting to combat.

The original halakhic definition of adultery was that it occurred only when a married man had sex with another man’s wife; the term did not apply to anything else. By Rabbi Joshua’s time, the definition of the term had broadened to mean that a married woman could not have sex with anyone but her husband. In that sexist society, only a woman would be stoned for commiting adultery; men were not. I believe Rabbi Joshua was pointing out how utterly unfair that situation was. The later expansion of “adultery” to mean that all sex was sinful except between husband and wife in a lifelong monogamous marriage resulted from the antisexual pathology that the Chritian church inherited from the Greeks. Similarly,  the story of Onan was  misinterpreted as forbidding masturbation. The story says plainly that Onan was punished for refusing to have sex with his brother’s widow in order to father a child who would be his dead brother’s legal heir.

So what was the real point of Rabbi Joshua’s pronouncement? In the context of that society, in which men routinely blamed women for arousing their (the men’s) sexual desire, I conclude that he was saying, “Men, do not blame women for your own feelings.You,not they, are responsible for your feeings and your decisions.” I think that this sort of compassionate reinterpretation of the commandments was typical of his actual historical preaching.

By now you can see that I have a very low opinion of that dentist and those judges. The dentist is not taking responsibility for his own feelings; he is blaming his unjustly fired woman employee for them. According to Rabbi Joshua’s pronouncement, he is the one sinning against her, and so all those judges are sinning agasinst her as well. This is precisely one of the pathologies so ably discussed in Scott Peck’s The Road Less Travelled. I sincerely believe the judges’ ruling will and must be overturned. To let it stand would portend a disaster for American women. I foresee a major battle ahead, but I have a hunch it will lead to an ultimate strengthening of women’s rights. The Gods draw straight with crooked lines.

 

  • Kate Gladstone

    Re:
    ” … the first commandment that God gave to the many men and women he had created, in Genesis 1:28, was ‘Be fertile and multiply.’ ” — Were there, at that moment, indeed “many” men and women in the Genesis story?

    • Robert Mathiesen

      There may have been, depending on how one takes the two creation stories. Some scholars have thought that the first story in Genesis (1:1-2:4) refers to the creation of men and women by a council of Gods (Elohim in Hebrew), whereas the second story (2:5-3:24) refers to a later creation of a single man, and then a single woman, by just one of the Gods (Yhwh) from that council. Certainly the two stories were taken from different sources by the Priestly scholars who compiled the patchwork that is now the first seven books of the present Jewish and Christian Bibles. And it would serve to explain where both of Adam’s surviving children, Cain and Seth, found their wives.

      Long ago Oberon Zell wrote an amusing and provocative little piece of thealogy (in the guise of fiction) built on this premise, with the title “We are the Other People,” which you can read on line at:

      http://caw.org/content/?q=node/65

      • aidanakelly

        My take is that the two stories have nothing at all to do with each other, deal with entirely different issues, and can be harmonized only by crating a third story that is not in the scriptures at all–but hat is exactly what Biblical Literalists do.

        • Robert Mathiesen

          And what Zell did, too. I quite agree with you.

    • aidanakelly

      Yes, that is the obvious meaning, as long as one is not trying to harmonize it with the oher story.

  • Dave Burwasser

    Blaming women for their own attractiveness would undercut equal employment opportunity so severely, it cannot be squared with the law.

  • kenneth

    What a nutless POS! I hope this gets reversed and that the EEOC or someone finds a way to help her win a judgement roughly equal to this guy’s net worth. His pastor’s involvement highlights the moral degeneracy of Abrahamic religions, the same folks who bring us “legitimate rape.”

  • Medeine Ragana

    Granted, this is off topic from the article (which is very interesting), but you said you went to St. Patrick’s in Brooklyn. Would that happen to be the St. Patrick’s in Bay Ridge Brooklyn?

    • aidanakelly

      Well, my grandmother lived at Avenue U and Ocean Parkway, and that St. Patrick’s was about at Avenue Y, I think. Not sure what the name of that neighborhood was. I know it has gone Lubavitcher.

      • Medeine Ragana

        Cripes! I had an apartment on Avenue O and West 11th Street. But that was in 1970. Neighborhood your describing is just north of Coney Island. Ha! Small world, no?

        • Kate Gladstone

          I grew up at Avenue O and East Eighth Street.

  • Mic Ty

    Just a question for clarification: when you say Rabbi Joshua of Nazareth who lived 2000 years ago, you’re talking about the historical Jesus of Nazareth right? I told my friend so and he said this Rabbi Joshua who taught about adultery was a different person. If it’s not Jesus would you kindly let me know who this person is so I can learn more about him? Thank you in advance.


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