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To understand their meaning, we should have to understand his psychology and environment - no light task in view of his frequent obscurity and lack of biographical material. Also he was the virile or dominant type, so familiar at present in Germany, for whose gratification a subject race or sex is essential.
In the Letter to the Corinthians, his argument that a woman must be veiled when she prays or prophesies is based upon the assumption that to be unveiled 'is one and the same thing as if she were shaven.
But if any man seemeth to be contentious, we have no such custom, neither the churches paule God. But if a woman have long hair, it is a glory to her: for her hair is given to her for a covering. For it is obviously compounded with certain sexual and personal prejudices.
Chastity then as defined by St Paul is seen to be a complex conception, based upon the love of long hair; the love of subjection, vaa love of an audience, the love of laying down the law, and, subconsciously, upon a very strong and natural desire that the woman's mind and body shall be reserved for the use of one man and one only. Chastity was invoked to prevent her from studying medicine, from painting the nude, from walking down Bond Street alone.
St Paul, it is obvious, was not only a bachelor, and like my bachelors, suspicious of the other sex; but a poet and like many poets preferred to prophesy himself rather than to listen to the prophecies of others. It is wrong, it appears, for the woman because 'the woman is the glory of the man.
From internal evidence, it seems clear that he was a poet and a prophet, but lacked logical power, and was without that psychological training, which forces even the least poetic or prophetic nowadays t osubject their personal emotions to scrutiny. The grip of its white, if skeleton, fingers can be found on whatever of history we open from St Paul to Gertrude Bell. Such a conception, when supported by the Angels, nature,law, custom and the Church, and enforced by a sex with a strong personal interest to enforce it, and the economic means, was of undoubted power.
Instead of replying, St Paul proceeds to assert, 'For man indeed ought not to have his head veiled, forasmuch as he is the image and glory ts God': from which it appears that it is not being shaven in itself that is wrong; but to be a woman and to be shaven. But other reasons appeared to him preferable, as appears from his next remark:'For man is not of the woman, but the woman of the man; for neither was the man created for the woman, but the woman for the man: for this cause ought the woman have the of authority on her head, because of the angels.
The Victorian, Edwardian and much of the Fifth Georgian concept of chastity was based, to go no further back, upon the words of St.
Thus his famous pronouncement on the matter of veils, upon which the theory of women's chastity seems to be based, is susceptible to criticism from several angles.