What Is a Woman Created For? The Image of Women in Russia through the Lens of the Russian Orthodox Church

Abstract

Religion has an essential effect on the development of any society since it impacts religious norms and models of behaviour, establishes priorities and values, influences gender relations, predetermines gender roles, and influences the establishing of certain traditions, laws, and customs. This article is a review of the historic position of the Russian Orthodox Church -the dominant religion in Russia -its past and current status in Russia, and the issues relating to women in Russian socio-cultural and religious community. While there is a lack of research on the Russian Orthodox Church and its influence on Russians and, particularly, Russian women, the increased religiosity in Russia within the last decade requires us to study the Russian Orthodoxy and its impact on people's lives and its attitude to gender. This article provides a deep analysis of the impact of the Russian Orthodox Church on the image of women in Russia. It has been argued that Russian national character and heritage was formed by the Russian Orthodox Church and the existing gender stereotypes in Russia have been significantly impacted by the Russian Orthodox Church and have mainly been derived from the interpretation of the New Testament by the Russian Orthodoxy and its clergy. Particularly, gender roles and the perception of family, and marriage are understood to be in compliance with the values of the Russian Orthodox faith. For the faith the most important purpose of marriage is the birth and raising of children and the chief responsibility and duty of a woman is to care for her husband and children as these are considered as a way of the woman's service to society and to God.

International Beauties and Beasts: A feminist and new historicist analysis of Beauties and the Beasts from around the world

“…Afanasyev's snake has wings and three heads, making him an even more terrifying creature, reminiscent of the Lernaean Hydra of Greek and Roman mythology, which is also suggestive of the Beast found in the Book of Revelation. Just as the young girl depicts typical feminine expectations, the snake Beast depicts powerful masculinity expected of men in early Russia (Chernyak 2016). There is no doubt that he is in control and holds power over others in the tale.…”

“…Following the new historicist theory, each tale includes interesting commentaries on their societies and depicts the (Chernyak 2016). This was how she was to serve her society and God (Chernyak 2016).…”

“…Following the new historicist theory, each tale includes interesting commentaries on their societies and depicts the (Chernyak 2016). This was how she was to serve her society and God (Chernyak 2016). Through its illustration of the submissive young girl and the powerful Beast, Afanasyev's tale succeeds in representing this sex or gender system.…”

Religiosity and Fertility Intentions: Can the Gender Regime Explain Cross-Country Differences?

“…Many religions propagate traditional gender roles and have different rules in place for men and women. For example, in the Catholic Church or the Russian Orthodox Church only men are allowed to become priests (Chernyak 2016 ; Haskins 2003 ). Most religions have also created mechanisms regarding gender relationships in the private sphere, emphasizing the ideal of the woman as a caring mother and a good wife.…”

Orthodox Christianity and Gender

“…Unlike priesthood, this has direct relevance to the lives of millions of people. For instance, referring to the 2005 document "The Basis of the Social Concept of the Russian Orthodox Church" produced by the Moscow Patriarchate, Elena Chernyak (2016) notes that while the equality of men and women before God is affirmed by the church, this equality does not eliminate their "natural" differences or translate into gender equality in families and society. According to the church, women have a God-given destiny in marriage and motherhood and their role in the family is subordinate to the husband as the head of the household (Chernyak 2016, 303-305).…”