⋙ PDF Why is Feminism so Hard to Resist? Rev Paul R Harris 9781891469473 Books

Why is Feminism so Hard to Resist? Rev Paul R Harris 9781891469473 Books

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When the historic first American women's right meeting took place on July 19 and 20, 1848, few of those gathered in Seneca Falls, New York could have imagined the sweeping changes the feminist movement would bring to church, state and family. And yet, 150 years later, feminism tears at the very foundations of Christian civilization. In "Why is Feminism so Hard to Resist?,” Pastor Paul R. Harris offers readers an opportunity to examine the history and teachings of one of the most influential movements of our time. From its emergence at the fringes of the Abolitionist movement, through the explosive cultural changes of the 1960s and up to the present, Harris tracks the development of a movement which plays on the American values of liberty, equality, and justice while undermining God's order of creation. Even more importantly, however, this book is a call for men and women to reexamine their own beliefs, repent and return to a Christian understanding of the male-female ‘polarity.’

Why is Feminism so Hard to Resist? Rev Paul R Harris 9781891469473 Books

The Rev. Paul Harris writes a 166-page treatise discussing why Christians find Feminism hard to resist. It is in four chapters: 1) An Introduction to Feminism; 2) Feminism Appeals to the Spirit of the Age; 3) The Weakness of Men; and 4) The Feminine Mistake. The preface sets out the Author's understanding that Feminism is, at bottom, a revolt against the male/female polarity which is part of human nature, a denial of the circumstance that one can be fully human as a man, or as a woman, but not as both/neither. Pitting femininity against humanity and forcing women to reject one in favor of the other, is the Feminist ideology.

In the opening chapter, a history of Feminism is traced. Writing history or political analysis is challenging as describing currents in a stream is challenging; small currents combine with others to form a strong current which moves things, then breaks up into smaller currents, some of which flow backward, others which re-combine with what were formerly contrary currents. Our Author attempts to trace the current of Feminism back to the 19th Century and further. In this time self-understandings change, and the figures 21st Century Feminists might identify with (what figures they might project meaning on to), so that the tracing is not as clear cut and satisfying as one might like. Is there a relationship between the suffragette movement and modern Feminism? Clearly yes, but is it analogous to the identity of a girl and the woman she becomes? It is common to assume so, as the Feminist literature our Author relies on does.

A pivotal event is Betty Friedan's 1963 Feminine Mystique, which began as the author's attempt to understand her own dissatisfaction with what she had assumed was the ideal life. Her background in advertising and psychoanalysis led her to conclude that society manipulated women into roles that were for the benefit of men and a denial of her own humanity. Her conviction that motherhood was a choice open to consciousness-raised women was in contrast with Simon de Beauvoir's 1949 book, The Second Sex, which maintained (due to a more Marxist orientation) that too many would make that choice and the social pattern would never change.

The second chapter argues that Feminism is hard to resist because it appeals to the spirit of the age, characterized by individualism, choice, freedom, which degenerate into egoism, greed, irresponsibility, and loss of integrity (and relationships). Ironically, these are areas where men have greater propensity, a competitive advantage, if you will. No man is really happy as an irresponsible scamp, but women have the greater need for social acceptance and sensitivity that goes with it, and lesser strength making them more vulnerable outside the social system which restrains (inhibits the freedom of) brute force.

The third chapter analyzes the weakness of men which accommodates and even encourages Feminist thinking. As women are forced to take up leadership roles as men withdraw from the home, the church, the neighborhood, and school, this discourages even more men, to the detriment of boys who see fewer and fewer positive role models. The Author does not connect these dots, but the dissatisfaction characteristic of many women, expressed in complaining, may be a reason for men's withdrawal. The Author argues that men's objectification of sexuality, separating it from marriage/motherhood and especially from personality, leads women to fixate on and resent being valued primarily on looks. The trope, "You don't even know who I am!" rings true as illustration of the divide between the genders.

The last chapter I found the most profound. The "Feminine Mistake" (after Friedan's "Mystique") argues that a perpetual human affliction is dissatisfaction. In men, it takes the form of never enough women, toys, and power, and gets focused on problems to be solved, but in women it takes the form of restlessness, fantasy, discontent whatever the circumstance. Much of the Author's discussion appears to be a perceptive reading of Friedan's work set in her particular context. As an ideology that directs dissatisfaction outward on to society as a whole (and men in particular), more dissatisfaction validates the ideology, creates solidarity in suffering, and advances the dysfunction in our society leading women and men to devalue the institution that supports women in their biological roles as wives and mothers, namely, the family.

The Author treats these themes as a theological matter from the perspective that illegitimate desires can never be satisfied. For example, setting one's heart on a talking puppy can doom one to frustration and/or deception. So, Feminists determined to be men will be perpetually dissatisfied. And this is the insight of the Christian faith for humanity as a whole. "We have here no continuing city, but seek one from above." We can understand which desires are legitimate (lawful, acceptable to God as expressed in His Law), and seek to find satisfaction (that is, content ourselves) with that. The alternative, increasingly popular in our society, is the temporary (often deceptive) satisfaction induced by pharmacology. This, too, is Satan's ploy. Why embrace the opiate of religion when you can get the real thing?

There are 412 end-notes in this treatise. I very much wish that a bibliography had been added as I had some difficulty tracing the ibid's back to the sources. Favorite sources for our Author appear to be, besides Luther and John Chrysostum, Will Durant's Story of Civilization series, Tocqueville, Stephen Clark's "Man & Woman in Christ," Mary Kassian's "Feminist Gospel," Nancy Cott's "The Grounding of Feminism," Alice Rossi (editor) "The Feminist Papers," sociologist Steven Goldberg's "Why Men Rule," Donna Steichen's "Ungodly Rage," Christina Hoff Sommers' "Who Stole Feminism," and above all, Betty Friedan's "Feminine Mystique."

I found much food for thought in Paul Harris' treatise. It is written for Bible-believers of the Lutheran variety, and this may initially put off certain readers as the Fall of Adam & Eve into sin is taken literally, but the themes illustrated by that story (its "mythic power" a secularist might say) are very tellingly developed in the subsequent chapters. Another off-putting feature of the book for those who do not already agree with the Author in principle is asserting his conclusions/judgments before developing/demonstrating them. An appeal to a more general audience could be easily written (and I urge the Author to do so, perhaps in his retirement!) which would draw readers into confidence in the Bible's truth and Christian insight as conclusions, rather than as assumptions. I intend this more as compliment of the content than as criticism of the rhetorical form.

Product details Paperback 166 pages Publisher Repristination Press (March 7, 2011) Language English ISBN-10 1891469479

Tags : Why is Feminism so Hard to Resist? [Rev. Paul R. Harris] on Amazon.com. *FREE* shipping on qualifying offers. When the historic first American women's right meeting took place on July 19 and 20, 1848, few of those gathered in Seneca Falls,Rev. Paul R. Harris,Why is Feminism so Hard to Resist?,Repristination Press,1891469479,RELIGION Sexuality & Gender Studies
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Why is Feminism so Hard to Resist? Rev Paul R Harris 9781891469473 Books Reviews

A concise and astute rebuttle of the trendy culture that wants women to lock step with the liberal agenda. It is refreshing to have tradition Christian women defended and respected. Any woman of faith that is proud of her place in marrige and family would do well to read this. After all we leave our sins, not our brains at the cross! )
More typos and grammar errors than my 9th grade daughter's last book report! This publisher needs an editor badly! Wow.
Does a good job of showing that feminism did not arise on its own. Demonstrates that feminism arose from the previous failings of our culture.
This book caught my curiosity because my grandma was a rather militant feminist, and my dad was very opposed to the feminist movement so I had heard arguments for and against it all through my childhood. The depth of history to the feminist movement goes much farther than the 50's and 60's and its impact on our lives is much deeper than having fewer stay at home moms. Reading this book my mind was continually blown by oh so evident truths that we've been blinded to. Though it was written 16 years ago now, you can see the forecasts it makes about our future coming true all around us. I wish everyone in America would read it. The lessons it contains should not be missed.
The Rev. Paul Harris writes a 166-page treatise discussing why Christians find Feminism hard to resist. It is in four chapters 1) An Introduction to Feminism; 2) Feminism Appeals to the Spirit of the Age; 3) The Weakness of Men; and 4) The Feminine Mistake. The preface sets out the Author's understanding that Feminism is, at bottom, a revolt against the male/female polarity which is part of human nature, a denial of the circumstance that one can be fully human as a man, or as a woman, but not as both/neither. Pitting femininity against humanity and forcing women to reject one in favor of the other, is the Feminist ideology.

In the opening chapter, a history of Feminism is traced. Writing history or political analysis is challenging as describing currents in a stream is challenging; small currents combine with others to form a strong current which moves things, then breaks up into smaller currents, some of which flow backward, others which re-combine with what were formerly contrary currents. Our Author attempts to trace the current of Feminism back to the 19th Century and further. In this time self-understandings change, and the figures 21st Century Feminists might identify with (what figures they might project meaning on to), so that the tracing is not as clear cut and satisfying as one might like. Is there a relationship between the suffragette movement and modern Feminism? Clearly yes, but is it analogous to the identity of a girl and the woman she becomes? It is common to assume so, as the Feminist literature our Author relies on does.

A pivotal event is Betty Friedan's 1963 Feminine Mystique, which began as the author's attempt to understand her own dissatisfaction with what she had assumed was the ideal life. Her background in advertising and psychoanalysis led her to conclude that society manipulated women into roles that were for the benefit of men and a denial of her own humanity. Her conviction that motherhood was a choice open to consciousness-raised women was in contrast with Simon de Beauvoir's 1949 book, The Second Sex, which maintained (due to a more Marxist orientation) that too many would make that choice and the social pattern would never change.

The second chapter argues that Feminism is hard to resist because it appeals to the spirit of the age, characterized by individualism, choice, freedom, which degenerate into egoism, greed, irresponsibility, and loss of integrity (and relationships). Ironically, these are areas where men have greater propensity, a competitive advantage, if you will. No man is really happy as an irresponsible scamp, but women have the greater need for social acceptance and sensitivity that goes with it, and lesser strength making them more vulnerable outside the social system which restrains (inhibits the freedom of) brute force.

The third chapter analyzes the weakness of men which accommodates and even encourages Feminist thinking. As women are forced to take up leadership roles as men withdraw from the home, the church, the neighborhood, and school, this discourages even more men, to the detriment of boys who see fewer and fewer positive role models. The Author does not connect these dots, but the dissatisfaction characteristic of many women, expressed in complaining, may be a reason for men's withdrawal. The Author argues that men's objectification of sexuality, separating it from marriage/motherhood and especially from personality, leads women to fixate on and resent being valued primarily on looks. The trope, "You don't even know who I am!" rings true as illustration of the divide between the genders.

The last chapter I found the most profound. The "Feminine Mistake" (after Friedan's "Mystique") argues that a perpetual human affliction is dissatisfaction. In men, it takes the form of never enough women, toys, and power, and gets focused on problems to be solved, but in women it takes the form of restlessness, fantasy, discontent whatever the circumstance. Much of the Author's discussion appears to be a perceptive reading of Friedan's work set in her particular context. As an ideology that directs dissatisfaction outward on to society as a whole (and men in particular), more dissatisfaction validates the ideology, creates solidarity in suffering, and advances the dysfunction in our society leading women and men to devalue the institution that supports women in their biological roles as wives and mothers, namely, the family.

The Author treats these themes as a theological matter from the perspective that illegitimate desires can never be satisfied. For example, setting one's heart on a talking puppy can doom one to frustration and/or deception. So, Feminists determined to be men will be perpetually dissatisfied. And this is the insight of the Christian faith for humanity as a whole. "We have here no continuing city, but seek one from above." We can understand which desires are legitimate (lawful, acceptable to God as expressed in His Law), and seek to find satisfaction (that is, content ourselves) with that. The alternative, increasingly popular in our society, is the temporary (often deceptive) satisfaction induced by pharmacology. This, too, is Satan's ploy. Why embrace the opiate of religion when you can get the real thing?

There are 412 end-notes in this treatise. I very much wish that a bibliography had been added as I had some difficulty tracing the ibid's back to the sources. Favorite sources for our Author appear to be, besides Luther and John Chrysostum, Will Durant's Story of Civilization series, Tocqueville, Stephen Clark's "Man & Woman in Christ," Mary Kassian's "Feminist Gospel," Nancy Cott's "The Grounding of Feminism," Alice Rossi (editor) "The Feminist Papers," sociologist Steven Goldberg's "Why Men Rule," Donna Steichen's "Ungodly Rage," Christina Hoff Sommers' "Who Stole Feminism," and above all, Betty Friedan's "Feminine Mystique."

I found much food for thought in Paul Harris' treatise. It is written for Bible-believers of the Lutheran variety, and this may initially put off certain readers as the Fall of Adam & Eve into sin is taken literally, but the themes illustrated by that story (its "mythic power" a secularist might say) are very tellingly developed in the subsequent chapters. Another off-putting feature of the book for those who do not already agree with the Author in principle is asserting his conclusions/judgments before developing/demonstrating them. An appeal to a more general audience could be easily written (and I urge the Author to do so, perhaps in his retirement!) which would draw readers into confidence in the Bible's truth and Christian insight as conclusions, rather than as assumptions. I intend this more as compliment of the content than as criticism of the rhetorical form.