What is an accommodating female psych dating
Such behaviour is misguided for those who live in chastity. Both these letters date to the 380’s before the expansion of pilgrimage infrastructure that took place in the fifth and sixth centuries.
We may see an echo of this lack of infrastructure in Egeria’s extensive pilgrimage, also dated to the 380’s. Although Gregory and Evagrius directed their concerns at women, the concerns over security and sanctity on the journey were not necessarily gender-specific. Hunt has designated as an “alternative system of Christian hospitality” (Hunt, 1984, p.
In principle, adherents of the religious life were expected to avoid the company of the opposite sex.
This created problems of access, especially for consulting a holy man living within a monastic community.
Second, the status of the women themselves may be the determining factor.
The degree of access could result from these women being themselves adherents of the religious life (in the case of Paula and the two Melanias, being represented by their biographers as holy women in their own right), and this placed them on a more equal footing with male monastics.
There is also the possibility at monasteries which possessed a hostel which was physically separate from the monastery enclosure, that women and men could both be discreetly lodged in the same building.
There are numerous examples of this in the hagiographies.
In consequence, she was freed from the demon by the saint appearing to her in the third night and saying, ‘See, you are well! There women assemble at the gates but are forbidden to enter the monastery itself, and thus prevented from worshipping directly at St Sabas’ tomb. However, given the climate of the time that Theodoret was writing, dominated by doctrinal disputes and clashes over ecclesiastical authority, it is possible that this may have been a means of subverting the religious authority of the ecclesiastical hierarchy, rather than representative of cultural norms.
Return to your home.’ From then on she returned in gratitude each year to the monastery, to give thanks to God and to the saint; she would kiss the jambs of the main entrance and, as an expression of her thanks, provide a festal meal for the fathers of the monastery. Furthermore, in the accounts of famous female pilgrims, like Paula and the two Melanias, and even Egeria, we see that these women also had a high degree of access to the holy monks at the sites they visited, and were received hospitably. First, it is possible that regional differences (reflected in doctrinal differences) may account for different attitudes towards women.
Beyond this, there is their status as members of the aristocracy.
They were well-connected to powerful families and to influential clerics and central figures of Christian learning.
For instance, it is impossible for a woman to accomplish so long a journey without a conductor; on account of her natural weakness …whether she leans on the help of a stranger, or on that of her own servant, she fails to observe the law of modesty; and as the inns and caravansarays and cities of the east are so free and indifferent to vice, how will it be possible for one passing through such fumes to escape without smarting eyes ?