22
" But women will be sanctified through childbearing, IF they continue to live in love, faith, holiness, and modesty.” The verse states that childbirth can be one method of being sanctified, but sanctification through childbirth is not unconditional: a woman still has to have biblical values such as “love, faith, holiness, and modesty.” Furthermore, in the paragraph that preceded the paragraph containing 1 Timothy 2:15, it states, “Women who claim to be devoted to God should make themselves attractive by the good deeds they do.” The verse directly states that women who claim to be devoted to God should judge themselves by their good deeds---not by other factors such as fertility. "
― Lucy Carter , Feminism and Biblical Hermeneutics
27
" . Adam never actually got his authority over the animals through naming them! Verse 1:26 of Genesis states, “Then God said, ‘Let us make human beings* in our image, to be like ourselves. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on Earth, and the small animals that scurry along the ground.”
As shown with the verse above, naming, which includes the naming of the animals and later on the naming of Eve, was not what gave Adam his authority over the animals. God alone gave human beings the authority to “reign over” the animals. Naming did nothing. This exemplifies that naming, indeed, had a negligible impact on a being’s level of authority. God was the only being who created the dichotomy between animals and humanity, in which the former, through God, not through naming, is of a comparatively lower status than the latter "
― Lucy Carter , Feminism and Biblical Hermeneutics
30
" Eve could have been created from the flesh of an animal, possibly making her an anthropoid organism, but not a human that receives human rights and authority over all animals. God, instead, created her by extracting material from a human, who was already determined to rule over all creatures (Genesis 1:26) to create Eve. The rights of the human being, which was to rule over all creatures and have an affinity with God, was given to Eve due to the way she was created. Since Adam already had an affinity to God, Eve was given that same affinity after God provided her with the flesh of Adam, who was God’s image. "
― Lucy Carter , Feminism and Biblical Hermeneutics
33
" Because the Potentiamos, a nearby planet, was an authority due to its economic success and advances in its academic systems, the other three races of Logicalard Fallaciod believed in its statement about indigenous people of a forest environment. According to those in Potentiamos, indigenous people of a forest environment lack technological expertise, are unable to manipulate currency, and are illiterate. Since this statement came from the “authority” of Potentiamos, the other three races theorized and overall concluded that this was true. Because the geofus-organisms lived in a forest environment, the other three races thought that they must lack technological expertise and economic success; It was evidently an appeal to authority; the other races neglected to think about the attributes of a conclusion that make it factually inerrant. Instead, they conjectured that authorities are always right because they are authorities. "
― Lucy Carter , Logicalard Fallacoid
35
" Still, there are other factors besides direct social interaction that do make Adam’s guilt on par with his wife’s:
First, Adam didn’t recite the commandments of God the way his wife did before she was fully convinced, nor did he hesitate when he presented the fruit. Genesis 3:6 simply mentioned that he ate it. From this observation, Adam, like his wife, also had the impetuousness to not recite them, let alone listen to God’s commands. Secondly, Genesis 3:6 also mentions that Adam was WITH Eve, who was WITH the snake, meaning that Adam was aware of a sinner (Eve) and a producer of sinners. Eve was directly willing to interact with the snake, but Adam was willing to interact with a sinner and be an eyewitness to the Devil’s temptations, and, even with that, he still was convinced to eat the fruit. In other words, he was both convinced by his human wife and, while being convinced, he had the credulity to condone the production of sin and to also be convinced by the Devil. "
― Lucy Carter , Feminism and Biblical Hermeneutics
39
" As seen in this verse, the community of Israel was not passive in this situation, and found the rape to be unacceptable. It may be argued that only the Israelite community intended to resist the rape instead of God himself, but Judges chapter 20 contradicts that claim; in Judges chapter 20, the other 11 tribes of Israel sent a message to the tribe of Benjamin, asking the tribe to turn in the men who committed the rape. When the Bejamites refused to listen to the request [Judges 20:13], God himself desired for the other 11 tribes to fight against Benjamin due to the denial of this request, as seen in Judges 20:23:
“They [the other tribes of Israel] said, ‘Shall we go up again to fight against Benjamin, our fellow Israelites?’ The LORD answered, ‘Go up against them.’” With this, God definitely did not approve Benjamin’s inability to listen to the tribes’ request, which means that he cannot have approved of this rape. "
― Lucy Carter , Feminism and Biblical Hermeneutics
