Old and newer King James Versions and other translations #5 Further steps to women’s bibles

In the Wild West women took care their children got a knowledge of the Word of God. In the growing states of the New World the oral tradition of the Word of God ensured the Gospel-readings spreading.

For millennia prior to the invention of writing, which is a very recent phenomenon in the history of humankind, oral tradition served as the sole means of communication available for forming and maintaining societies and their institutions. Moreover, numerous studies — conducted on six continents — have illustrated that oral tradition remains the dominant mode of communication in the 21st century, despite increasing rates of literacy. {Encyclopaedia Britannica}

The States got some very strong ladies, creating schools and congregations where women told in their own words what was written in the Holy Scriptures. In the early nineteenth century, at the European continent and in the colonies where the largest, most influential churches like Catholics and Church of England reigned, they like Presbyterians, and the Episcopalians (or Anglicanism and Episcopal Church in the United States of America) forbade women to preach. In the New World women proved their necessity for leading everything in good directions. Searching the bible and having met people from different denominations many came to conclusions which made them to form newer groups. In a small number of those denominations, particularly the Congregationalists, the restrictions on women’s religious speech became challenged. Professor of Religions in America and the History of Christianity in the Divinity School of the University of Chicago, Catherine Brekus whose works have included a history of female preaching in America, entitled Strangers and Pilgrims: Female Preaching in America, 1740 – 1845 (1998) and a history of early evangelicalism based on a woman’s diaries, entitled Sarah Osborn‘s World: The Rise of Evangelicalism in Early America (2013), writes.

“Anti-authoritarian, anti-intellectual, and often visionary, they deliberately set themselves apart from the ‘worldliness’ of established churches by insisting that God could choose anyone — even the poor, uneducated, enslaved, or female — to spread the gospel.”

She briefly traces the story of evangelicals — especially Free Will Baptists, Christian Connection, northern Methodists, African Methodists, and Millerites — who allowed women to preach.

Benjamin Randall (1749-1808) main organizer of the Freewill Baptists (Randall Line) in the Northeastern United States.

Inspired by the preaching of the lay exhorter Benjamin Randall in New Hampshire that Free Will Baptist Association was formed in 1782. By 1780 the various Baptist groups had formed around 450 churches, a number exceeded only by Congregationalists with about 750 and Presbyterians with some 490. With the disappearance of a Puritan orthodoxy at the beginning of the eighteenth century the Congregational churches, whose ideas were based on the priesthood of all believers, developed by Robert Browne and Henry Barrow, and were Calvinist in tone, had opened the way for women preaching and for people telling with their own words what was written in the Bible.

The gradual collapse of state religious establishments after ratification of the U.S. Constitution in 1789 served Baptist purposes, and by 1800 they had become for a while the largest denomination in the nation, with almost twice as many adherents as the second-ranked Congregationalists. Those Baptists supported the creation of colleges, seminaries, tract societies, and missionary agencies. Educated leaders provided the impetus for the creation in 1814 of a General Missionary Convention, soon called the Triennial Convention, to sponsor home and foreign missions. Before long, it had allied itself with other agencies to promote publication and education. Several groups considered themselves to be a continuation of the first church where followers of Christ, men and women tried to bring people to God and have them baptised by immersion, the only true form of Christian baptism. At the end of the 20th century it would be the pressure of the major trinitarian Baptist groups, like the 13.9 million Southern Baptist Convention which would make the non-trinitarian Baptists looking for other congregations, but still leaving 26,7 million U.S.A. Baptists.

Brekus notes how fearing the colonies’ established churches had “quenched the spirit” by requiring college education for ministers, evangelicals said

“God could communicate directly with people through dreams, visions, and voices,”

and appealed to Joel’s promise (quoted by Peter at Pentecost) to invest

“female preaching with transcendent significance. Whenever a woman stood in the pulpit, she was a visible reminder that Christ might soon return to earth.”

Yet influenced by the wider culture, they did not think the Bible sanctioned their equality with men in Church, home, or political life. Rather than seeking ordination and settled pastorates, they remained itinerate evangelists. So, these biblical feminists were caught between two worlds — too radical to be accepted by evangelicals, but too conservative to be accepted by women’s rights activists. {Christian Reflection; A Series in Faith and Ethics}

Waves of Irish Presbyterians flooded into the middle and southern colonies, which tolerated their religious beliefs, and flowed into the unoccupied western regions. Some were established congregations who brought their ministers with them; most immigrated as individuals or in small family groups and were followed by clergymen. But the Presbyterian Church in England, re-established in 1844, was reported to have only 76 places of worship in 1851 — one-fifth the number of quaker meeting-houses. {J. A. Cannon; The Oxford Companion to British History; 2002}
A Plan of Union with the Congregational associations of New England that existed from 1792 until 1837 was disrupted when the Old School Presbyterians, favoring separate denominational agencies for missionary and evangelistic work, prevailed. The Presbyterian Board of Foreign Missions was then established.

The P.C.U.S.A split in 1837 to become New School Presbyterians and Old School Presbyterians.

Placing great importance upon education and lifelong learning the Presbyterians and their missionary schools also prepared others to think about the Word of God and to spread it around.

Several men and women brought their notes to the bible words and also did not mind when preaching to quote freely from the bible. In this way the Americans got used to an easy fluent language to tell about God His sayings and wonders.

Gradually, the evangelicals’ educational systems, church organizations, and worship styles became more like those of churches that had been established and wealthy in the colonial era but many Bible students, followers of Dr. John Thomas and of Charles Taze Russell continued to spread the Word of God in their own words and in Bible fragments translated to American English in tracts and magazines.

The Christadelphians offered people the Wilson’s polyglot translation for free. When Benjamin Wilson died in 1900, his heirs inherited the plates and copyright. When they were approached by Charles Taze Russell, then president of the Watch Tower Bible and Tract Society, he via a third party obtained the copyright, and at some later point, the plates. The Society published the Diaglott in 1902, and later had the type reset for publication on its own presses in 1927, with an additional printing in 1942.

Much discussion went on between the other Bible-student parties involved in the first edition and still using the version in their churches or ecclesia. Unto the exclusiveness to reprint the polyglot for public release the Christadelphians and Wilson his church had to keep reproduction only for their own members.
In 2003 the MiamiChurch of the Blessed Hope with support from Christadelphians in the United Kingdom and the United States published their own edition, with a new preface, and where pleased the Emphatic Diaglott at last came home again.

Christadelphians, Watchtower Biblestudents and others looked at the return of Christ, a terrible war where nations would get against many other nations, but also were aware that Jerusalem would be restored after some time.

Cyrus Ingerson Scofield (1843–1921) American theologian, minister, and writer whose best-selling annotated Bible popularized futurism and dispensationalism among fundamentalist Christians.

From English and Puritan descent the American orphan Cyrus Ingerson Scofield (1843–1921) converted to evangelical Christianity through the testimony of a lawyer acquaintance. He came under the mentorship of James H. Brookes, pastor of Walnut Street Presbyterian Church, St. Louis, a prominent dispensationalist premillennialist. He also attempted with limited success to take charge of Dwight L. Moody‘s Northfield Bible Training School, and served as superintendent of the American Home Missionary Society of Texas and Louisiana; and in 1890, he helped found Lake Charles College (1890–1903) in Lake Charles, Louisiana and in 1914 founded the Philadelphia School of the Bible in Philadelphia, Pennsylvania (now Cairn University)

Scofield’s premillennialism seemed prophetic.

“At the popular level, especially, many people came to regard the dispensationalist scheme as completely vindicated.”

Scofield Reference Bible, page 1115. This page includes Scofield’s note on John 1:17, which some have interpreted to mean that Scofield believed in two means of salvation.

The first bible translation, since the Geneva Bible (1560), to bring a commentary on the biblical text alongside the Bible instead of in a separate volume, also attempted to date events of the Bible in its second edition (1917) eight years after its first edition. This Scofield Reference Bible, published by Oxford University Press in 1909 contained the entire text of the traditional, Protestant King James Version, and became a widely circulated study Bible edited and annotated by this American Bible student Cyrus I. Scofield, whose notes teach futurism and dispensationalism, a theology that was systematized in the early nineteenth century by the Anglo-Irish clergyman John Nelson Darby, one of the influential figures among the original Plymouth Brethren (Christian brethren, or Darbyites) and the founder of the Exclusive Brethren, (who like Scofield had also been trained as a lawyer).

John Nelson Darby (1800–1882) Anglo-Irish Bible teacher, one of the influential figures among the original Plymouth Brethren and the founder of the Exclusive Brethren.

In 1867 ex curate in the Church of Ireland parish of Delgany, County Wicklow, Darby had presented a translation of the New Testament which he revised for the editions in 1872 and 1884.  He declined however to contribute to the compilation of the Revised Version of the King James Bible. After his death, some of his students produced an Old Testament translation based on Darby’s French and German translations in which we may see Darby’s dependence on W. H. Westcott’s Congo vernacular Bible, Victor Danielson’s Faroese work and the Romanian Bible published by G.B.V. and Dillenburg, Germany (GBV)

It was after 25 years serious research that in 1881 the British bishop, biblical scholar and theologian, and Bishop of Durham, Brooke Foss Westcott (1825–1901) with Irish-born theologian and editor Fenton John Anthony Hort (1828–1892) had presented their “New Testament in the Original Greek” on the believe that the combination of Codex Bezae with the Old Latin and the Old Syriac represents the original form of the New Testament text. Brooke Foss Westcott and Fenton John Anthony Hort their Greek translation was used as the base fro many later translations.

The Revised Version of the New Testament translators, 1881.

They also were asked to become translation committee members for the Revised Version which in the United States was adapted and revised as the “Revised Version, Standard American Edition” (better known as the American Standard Version) in 1901.

Those translations using the advanced knowledge of the newly found ancient manuscripts and better insight in the old language, received until today opposition from fervent “King James Only” people. Up to today those King James only people say that is the only worthy and true Bible, also forgetting that other people who speak an other language than would be deprived of God’s Word in the Bible. Those KJV-only people complaining that the or a new translation did not base their text on the 1611 KJV forget that it should not be based on that text but on the most original bible manuscripts we can find. The last straw is that many who swear by only the KJV itself do not use themselves the original version and worse even do not know what print edition they use and that this has many differences against the 1611 edition.

Problem with those KJV-only believers is that they want to have their church doctrines still confirmed in the new translations though those versions using the Name of God where it was placed, makes it clear about whom is spoken and about who speaks, so that no confusing is being made between God and Jesus and shows clearly that it are two different characters. Therefore, it mostly are ardent trinitarians who do not want to accept versions which come closer to the original ancient writings, because this way people believing in the Trinity may come to see that it is a human doctrine and not a Biblical doctrine, and as such they may come to see that the non-trinitarian churches are much more following God’s Word than their church want them to believe.

Lots of KJV-only people also do not want to have the real translation or a synonym for a word they use wrongly, like sheol or the hell which just means the grave or sepulchre, but when a bible translation like the NIV translates it with the “grave” they consider an attack on the KJV word of “hell” they understanding it to be a place of eternal doom and torture.

The KJV-only people believe that this English translation of the Authorised King James Version should never be changed, but do not see or forget that they themselves use also a changed version and not the original 1611 first version.

A staunch Seventh-day Adventist missionary, theology professor and college president was even more stepped on his toes when the Bible Students of the Zion’s Watchtower dared to bring out a modern English translation based on that Westcott-Hort translation and on the Greek texts of Nestle, Bover, Merk and others.

Not only women and children had asked for a less archaic Bible translation.

On December 2, 1947 a “New World Bible Translation Committee” was formed, composed of Jehovah’s Witnesses who professed to be anointed.

The New World Translation of the Christian Greek Scriptures was released at a convention of Jehovah’s Witnesses at Yankee Stadium, New York, on August 2, 1950. The translation of the Old Testament, which Jehovah’s Witnesses refer to as the Hebrew Scriptures, was released in five volumes in 1953, 1955, 1957, 1958, and 1960. The complete New World Translation of the Holy Scriptures was released as a single volume in 1961, and has since undergone minor revisions and standing strong between the 55 new English translations of the Christian Greek Scriptures which were published between 1952 and 1990.

They also reproduced The Greek transliterations for the Christian Greek Scripture portion of the Bible from the Westcott and Hort text in The Kingdom Interlinear Translation of the Greek Scriptures (1969).

While critical of some of its translation choices, , associate professor of religious studies at Northern Arizona University, in Flagstaff, Arizona, U.S.A., Jason BeDuhn called the New World Translation a “remarkably good” translation, “better by far” and “consistently better” than some of the others considered. Overall, concluded BeDuhn, the New World Translation

“is one of the most accurate English translations of the New Testament currently available”

and

“the most accurate of the translations compared.”

in his 2003 book, Truth in Translation: Accuracy and Bias in English Translations of the New Testament, which has generated considerable controversy for highlighting cases of theological bias in the translation process, by which, he argues, contemporary Christian views are anachronistically introduced into the Bible versions upon which most modern English-speaking Christians rely.

BeDuhn noted, too, that many translators were subject to pressure

“to paraphrase or expand on what the Bible does say in the direction of what modern readers want and need it to say.”

On the other hand, the New World Translation is different, observed BeDuhn, because of

“the greater accuracy of the NW as a literal, conservative translation of the original expressions of the New Testament writers.”

The New World Translation of the Holy Scriptures by 2004 had been made available in 32 languages plus 2 Braille editions and two years later already in 57 languages.

The 1984 revised edition of the New World Translation of the Holy Scriptures richly enhanced accurate Bible knowledge by means of several distinctive features such as the marginal (cross) references, an extensive footnote apparatus, a concordance (Bible Words Indexed) and an appendix. Modern computerization has assisted greatly in preparing these features.

In the New World Translation an effort was made to capture the authority, power, dynamism and directness of the original Hebrew and Greek Scriptures and to convey these characteristics in modern English. They also made an end to the used of  now-sanctimonious formal pronouns thou, thy, thine, thee and ye, with their corresponding verb inflections.

Many trinitarians were not pleased with that translation which tried to give as literal a translation as possible where the modern-English idiom allows and where a literal rendition does not, by any awkwardness, hide the thought, but which also placed in the Hebrew text everywhere the tetragrammaton יהוה (YHWH) was notated, printed God’s Holy Name Jehovah. As such God His Name was again visible, like in the ancient manuscripts,  6,973 times in the Hebrew Scriptures and 237 times in the Christian Greek Scriptures. Though it may be called a pity that they also did not take the effort to put Jesus name right, not going for the Issou or “Hail Zeus“, but printing his real original name Jeshua.

With this word-for-word statement of the original in the hand the real followers of Christ could show those who call themselves Christian, but do follow the human doctrine of the Trinity, where they went wrong in their thinking and could show them that Jesus is the way to God and not God himself.

But in this clear up-to-date contemporary version many churches saw a danger for their followers who could be brought to other thinking than their denomination’s doctrines.

In the previous decades several paraphrased bible book translations had seen the light and many bible students also had used free translations in their pamphlets. This time taking liberties with the texts for the mere sake of brevity, and substituting some modern parallel when a literal rendering of the original makes good sense, had been avoided. Uniformity of rendering has been maintained by assigning one meaning to each major word and by holding to that meaning as far as the context permits. At times this has imposed a restriction upon word choice, but it aids in cross-reference work and in comparing related texts.

In rendering the sense and feel of the action and state of Hebrew verbs into English, it is not always possible to preserve the brevity due to a lack of corresponding colour in English verb forms. Hence, auxiliary words that lengthen the expression are at times required to bring out the vividness, mental imagery and dramatic action of the verbs, as well as the point of view and the concept of time expressed by the Bible writers. In general the same is true of the Greek verbs. Thus, imperfect verbs have been kept in the imperfect state denoting progressive action. Participles have been rendered as participles involving continuous action.

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Preceding articles:

Old and newer King James Versions and other translations #1 Pre King James Bible

Old and newer King James Versions and other translations #2 King James Bible versions

Old and newer King James Versions and other translations #3 Women and versions

Old and newer King James Versions and other translations #4 Steps to the women’s bibles

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Additional reading

1. Codex Sinaiticus available for perusal on the Web
2. Bible Translating and Concordance Making
3. Looking at notes of Samuel Ward and previous Bible translation efforts in English
4. Written and translated by different men over thousands of years
5. Rare original King James Bible discovered
6. King James Bible Coming into being
7. Celebrating the Bible in English
8. TheBible4Life KJV Jubileum
9. What English Bible do you use?
10. The Most Reliable English Bible
11. 2001 Translation an American English Bible
12. NWT and what other scholars have to say to its critics
13. New American Bible Revised Edition
14. The NIV and the Name of God
15. Archeological Findings the name of God YHWHUse of /Gebruik van Jehovah or/of Yahweh in Bible Translations/Bijbel vertalingen
16. Dedication and Preaching Effort 400 years after the first King James Version
17. Hebrew, Aramaic and Bibletranslation
18. Some Restored Name Versions
19. Anchor Yale Bible
20. iPod & Android Bibles
21. Missed opportunity for North Korea
22. What are Brothers in Christ
23. Wanting to know more about basic teachings of Christadelphianism
24. Around C.T.Russell
25. A visible organisation on earth
26. Grave, tomb, sepulchre – graf, begraafplaats, rustplaats, sepulcrum
27. Jesus three days in hell
28. Dead and after
29. Sheol or the grave
30. This month’s survey question: Heaven and Hell
31. Interpreting the Scriptures (Part 5)
32. Leaving the Old World to find better pastures (1)
33. Leaving the Old World to find better pastures (2)
34. Approachers of ideas around gods, philosophers and theologians
35. To remove the whitewash of the Jehovah Witnesses as being the only true Bible Students and Bible Researchers
36. Archaeology and the Bible researcher 2/4

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Further reading

1. The Bible
2. Where was the Bible before 1611? How can we know God endorsed the KJV?
3. Earliest Known Draft of 1611 King James Bible Is Found
4. KJV Onlyism: What It Does And Doesn’t Mean
5. What’s wrong with the New King James?
6. Is it true no doctrines are changed in modern versions?
7. The King James AV 1611 Bible vs. The New International Version
8. King James version (1)
9. King James Version 2
10. I got saved reading the NIV. How can you say it’s no good?
11. Christian Scholars Admit To Corrupting The Bible
12. Why should God’s Word be restricted to English?
13. Some Notes on Bible Translations
14. Which Bible Translation?
15. Is Christianity a paradox?
16. Migration in a context of colonisation
17. The sorrow and burden of it all
18. A Belgian refugee in Maidenhead finds work
19. When the boys come home…
20. Do not be dissuaded by so paltry a matter as a change of time
21. “I often wonder why I joined up”
22. Dedicating the Powner Hall
23. A dinner treat for the Congregational men
24. Church Hill
25. That We May All Be One: World Communion Sunday, 2015
26. History, Empathy, and Race in America
27. Empathy, racial reconciliation, and the study of history
28. “The End of White Christian America”
29. The calling we have in culture
30. A. W. Tozer and the Historic Trinity
31. Tozer’s Critique of Evangelical Christians
32. Corporate Evangelicalism – Where did it come from?
33. Defining Evangelicalism
34. Decline and Fall
35. Fundamentalism Will Kill You
36. Progressive Evangelicals: Who We Are And What We Believe
37. How Evangelicals are Losing an Entire Generation – by Amy Gannett
38. On celebrating diversity within the church
39. Evangelicalism is no longer growing–why?
40. The Scofield Bible—The Book That Made Zionists of America’s Evangelical Christians
41. Becoming a Liberal Christian Part I: High Church and Militant Evangelicalism
42. Reformed Baptists and the Purity of the Church
43. The Westminster Factor
44. Of Polls, Presbyterians, and Seventh-Day Adventists
45. Understanding the Presbyterian Model (Reformed the web)
46. Understanding the Presbyterian Model (Chanty notes)
47. “Episcopals Now Second Class Christians”: Anglicans Demote Episcopalians As Global Christianity Gets More Polarized
48. Am I a Presbyterian?
49. Daniel’s 70-Week Vision Series #18 – Part 94 of Riddles, Enigmas & Esoteric Imagery of Revelation
50. At the resurrection who is left behind?
51. A Thousand Years
52. News brings great joy
53. Confirmation
54. Bible Wars
55. How Trustworthy Are Bible Translations?
56. How I Know The King James Bible is the Word of God
57. King James Only–Refuted part 2
58. King James Only–Refuted (part 3)
59. Ways in which Fundamentalists are discriminated against
60. Between Christians
61. Repentance From Dead Works: 3 – Don’t Forget Good Works Are Dead Works
62. Communion – the most terrifying sacrament in the IFB church
63. Spirit of our times.
64. King James XX
65. I believe the King James Bible is the final authority in all matters of faith and practice.  
66. Is Modern Really Better?
67. How some preachers trick you when defining Greek words!
68. What’s wrong with the New King James?
69. Is it true no doctrines are changed in modern versions?
70. I got saved reading the NIV. How can you say it’s no good?
71. Why should God’s Word be restricted to English?
72. Transilvania în 1865, prin ochii lui Edward Millard – blogul unui duh întarâtat

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Secularism in France becoming dangerous for freedom of religion

The Biblestudents encountered already many problems in France and were forbidden to teach or preach in public. The Catholic church did not have any problem because many in France consider themselves Catholics. Lots of those Catholics protested against the Muslim community growing in their country, never questioning why so many where leaving the Catholic faith and found themself disillusioned and cheated by that big organisation, which claims to be the true religion.

Examples of hijabs in different regions (Photo credit: Wikipedia)

The last few weeks many of those French were calling blue murder and wanted a ban on everything that smelled to Islam. By doing so they got the clear thinking minds also in their back-garden, because lots of French want the burqini (burkini) banned in France. (Some other countries want to follow suit.) Though several people noticed also that the burqini was covering less of the body than certain habits of Catholic clergy. So why would the French police allow nuns to go in the sea with their habit but humiliate Muslim women dressed in a fashionable swimwear called burqini (burkini)?

Several French people shouted that burqini’s to be dangerous clothing (?!?) that should be forbidden. We wonder what could be so dangerous about that attire. The Catholic nuns and priests have much more space to hide dangerous weapons or to wear bomb belts than those women who wear a burqini.

Now it came to happen what hung already some time in the air. It was clear that the governement not only wanted to get the attention away from her inability to protect the French people, they also would love to get any form of religiosity out of their community.

As citizens of a country one would expect the interior ministry’s responsibility to guarantee security and to decide the severity of responses which however must never become provocations that could potentially attract attacks. The governement should do everything to have the different groups of people, from different origin and cultures, living together in unison. but now it looks like the governement does everything to put oil on the fire and to get as many people against each other.

Two Muslim women watching the sea in . (Photo credit: Wikipedia)

In name of secularism the French governement decided to abandon any religious sign/symbol or religious badges in public places, and as such does not want their citizens to show in their clothing what they believe. Christian youngsters who previously wore fishes or crosses, yarmulkes, scarves or any other religious clothing shall shall not allowed to enter the school because it is now prohibited in the schools, which started today.

What started off as an attack on the Muslim woman has now become a general attack on the freedom of religious thought.

Clearly there are many Europeans who, seemingly sincerely, think women are not strong enough to decide for themselves what for sort religion they want to belong to or what sort of clothing they want to wear.

Striking is it that mainly men have the greatest objection to those Muslim women wearing covering clothes. Though also several Western women do not want to accept that those European ex-Catholics can make up their mind for themselves and decide for themselves which religion to belong to and what to wear.

A woman’s swimsuit measured in the name of modesty (1925); woman forced to undress in the name of liberty (2016)…as seen in “Men Won’t Stop Controlling Women’s Dresscode” by Nuha ElZubeir, Identity Mag. 

Some decades ago women were penalised when they had clothing on, which showed some bare legs or arms. We ourselves knew our parents to wear covering swimwear and many of us had problems when they wanted to run outdoors with sleeveless shirts or short trousers. Now half a century later it looks it has to have come the opposite, when somebody wants the body covered he or she is looked at as doing something wrong. In France it has even become so far to call the covering of body parts indecent and against morals and French values.

Has it become that French morals today dictate that men and women should have as much as possible bare body parts, though not fully naked, because that would take the sensuality away and would make everybody the same. They prefer that the nudity is accentuated but not hidden. When hidden, it proofs today, then the French are getting uneasy.

French men seem not to like it when a woman wear what she wants. They do not seem to believe a woman is capable of that. As soon as a woman prefers certain body parts covered they call it her being oppressed by some one else (her husband, her parents, her religious leader). They do not seem to see or to understand, that such woman perhaps can be much stronger than all those who follow the fashion magazines and always want to be by the time wearing the latest hype.

Well this time they also have a hype. All the smear campaign made that the sales of the burqini are booming.

Hopefully lots of women also dare to show that they are themselves able to decide what to wear, what to show or what to hide of their own body, that is their own property and not the property of the onlookers at the beach or on the street. For a woman to be in charge of her own body, that seems to be a big problem in the macho world of the so called land of liberty, freedom and equality.

Two young Muslim women in the heart of Istanbul are having “an Apple” for lunch. This photo was taken on a sunny day in April 2007.. (Photo credit: Wikipedia)

When women would be equal, why want they listen more to them who can speak for themselves? Why do they not want to believe them?

For those who are Catholic or for those who say they are Christian, they should be aware that Jesus had a loving spirit for all around him and did not show favouritism to those who would have been dressed in such or such a way.

In the Tanakh, Messianic Scriptures and in the Quran, the Divine Creator of everything, Allah, the God of gods, the Elohim Hashem Jehovah, demands of those who love Him, to love their neighbour as themselves. God demands those who love Him, to respect all creatures God allows here on earth. As such God demands from believers in the Almighty to respect other believers, even if they are heathen or do not want to know anything of God.

As Christians we should respect those who believe in Allah/God, but want to belong to an other religion than ours. We should respect also their choice of denomination or Islamic group, and if they want to follow the rules of a certain Islamic (or other) group we should respect that as well. This mean if they feel they should cover up their body, though we also know it is not explicitly so described in the Holy Writings, we should respect their choice.

We also should recognise that those shouting and saying their concerned about their values, are having the wrong values, because covering body parts is more ethical and respectful than to flaunt with naked body parts.

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Find also to read about the burqini or burkini:

1. Women’s Groups Say Gender Equality is a Must for Sustainable Development
2. Gender connections
3. Gender equality and women’s rights in the post-2015 agenda
4. What is Racism??
5. Is Europe going to become a dictatorial bastion
6. On French beach French police forces woman to undress in public
7. Women in France running with naked bosom all right but with covered bosom penalised
8. France and the Burkini
9. French showing to the whole world their fear and weaknesses
10. Pew Research: How People in Muslim Countries Believe Women Should Dress
11. Allowing dress code according liberty of religion
12. The Dress Code for Women in the Quran
13. Meditating Muslimah on “hijab to be a religious obligation”
14. Coverings Worn by Muslim Women
15. Does Banning Face Veils Help Us Fight Terrorism?
16. Islamism Rises from Europe’s Secularism
17. You are what you wear
18. Where’s the Outrage Over Nun Beachwear? – The Daily Beast
19. Not limiting others but sharing peace with all
20. What we don’t say about the refugee crisis?
21. A charter for a truly free world and why we need it
22. When will it stop
23. ‘I try to keep my hate in check. If you can’t hate, you can’t love.’
24. Meditating Muslimah on “hijab to be a religious obligation”

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Further of interest

1. Bombs in a burkini?
2. I got 99 problems and the burkini is one of them…really?
3. 99 Word Blog (#024) Banned Burkinis
4. Fleeing The Hijab
5. Current Events Corner 8/16/2016
6. “France is at War with its own Citizens” – Yasser Louati on the Cannes “Burkini” Ban
7. Uproar in France over ‘burkini ban’ at Cannes beaches
8. #62 French police force Muslim woman to remove her Burkini on Nice beach (photos)
9. Undress for safety
10. Nudism/Naturism and burkini madness: Why not ban all clothes at the beach?
11. Does Banning Face Veils Help Us Fight Terrorism?
12. Why are the burqa and burkini being banned?
13. Fashion vs the Government: The Burkini Debate
14. The scandal of women’s bodies in secular Europe
15. French burkini ban exposes the myth of neutral secularism
16. Burkini and French Secularism
17. Ban of burkini: theresult ofmalechauvinism or secularism
18. France’s Burkini Ban: Identity politics go to the beach
19. Forcing a Muslim Woman To Undress is Not Fighting Oppression. That IS Oppression!
20. Banning The Burqa And Burkini Is Not The Correct Liberal Response To Conservative Islam
21. The Hypocrisy of the Burkini Ban
22. A Burqini is not Equivalent to a Burqa
23. Corsican town becomes third in France to ban the burkini after #Islamics riot
24. France’s Burkini BigotryBurkinis in the land of Liberté, égalité, fraternité
25. To Burkini Or Not To Burkini: The Ages Of Men Deciding What Women Should Wear
26. French Burkini Bans Face Legal Challenge as Tension Mounts
27. France has for its name, the contrary of Liberty and Fraternity practice.
28. A cover story
29. Does France have a problem with racism?
30. Everyone everywhere wants to tell women what to wear
31. The Day The News Made My Blood Boil
32. Beachwear bull
33. Women protest French burkini ban outside French Embassy in London
34. Show us your bits..
35. It’s Always the Cover Up
36. Thoughts of the Day: Burkini Ban
37. Doing something for something’s sake is a dangerous strategy
38. Burkini Ban : French Farce
39. Burkini beach
40. Islam, France, Burkini: A chit chat on FB
41. Facebook 45 – Suorkini
42. The burqa-One mermaid’s opinion
43. burkinis or bikinis?
44. Burkini vs Bikini
45. The Burkini
46. Burquini – How It Happened
47. Burkini Ban: Nice
48. Cannes Ban
49. Why the Burkini ban poses a threat to Muslims and Non-Muslims alike
50. #Burkiniban – the problem is veiled ideology
51. 24 August 2016 – All Lives Matter (or Overly Clad Women)
52. Why the French burkini ban is damaging feminism
53. Dear French PM, The Burkini Ban Is Abhorrent
54. Burkini being a threat
55. The Burkini ban
56. Liberty, Equality, Bigotry?
57. From Bloomers to Burkinis: The Same Old Story? by Sarah Ansari
58. Modern feminism makes no sense at all
59. Jean-Luc Mélenchon on the Burkini : “C’est une provocation”.
60. And the Debate about Burkini Ban continues #burkiniban
61. Can’t we just put all the cards on the table?
62. The folly of the #Burkiniban
63. Bitches, Puhleeeeze….
64. Ban the Burkini.
65. The Burkini Ban
66. Everything under the sun
67. Very simple solution RE: Olympics and Burkini
68. Next time I go to swim I might wear a good burkini
69. Saudi Arabia Bans Stripy Fisherman Shirts and Berets
70. Another Attack on Western Civilization from Muslim Women
71. The Burkini Ban Is Pointless And Racist
72. The Burkini Ban is good. Not to let your Country turn into Saudi Arabia – without Oil – in a couple of Decades, we must defend it. The right that our countries remain western.
73. So! (en) | Islamic veil across Europe
74. Pope urged to wear swimming trunks
75. Where’s the Outrage Over Nun Beachwear? – The Daily Beast
76. the decomposition of logic and democratic values
77. Freedom of choice. It’s not so simple.
78. Europe has been awash with racial tension this summer
79. France’s ‘burkini ban’, one step too far?
80. In hiding
81. #BurkiniBan
82. France has ‘misunderstood’ burkini, Australian designer says
83. “Burkini” Ban Accomplishes Nothing Positive
84. The Hijab and MeIslamophobia or nah?Islam and the downfall of European culture
85. The Islamisation of my Country – 1
86. So let me get this straight…
87. At what point does a ban become a chance to publicly humiliate?
88. New Feminism – via Unapologetics
89. Ban the Burqa, Allow the Burkini :: Middle East Forum
90. If you ever had any doubt that Bill O’Reilly of FOX News wasn’t actually a Muslim-sympathizing liberal, this will remove it
91. Quebec opposition MNAs reopen divisive debate over religious attire with call for ban on burkinis
92. Salafist fuckin’ la revanche
93. The best tweets showing the absurdity of the #BurkiniBan on French beaches
94. Australian burkini designer profits from French ban
95. Burkini, Bikini. Potato, potarto.
96. New Feminism
97. “Burkini”ban in Quebec: Samer Majzoub interview on CJAD by Aaron Rand.
98. Why an Italian atheist should thank France for the burkini affair
99. Kini Miney Mot
100. More French towns spread ban on the burkini
101. How Western is the Bikini?
102. A Burqini is not Equivalent to a Burqa
103. Nudism/Naturism and burkini madness: Why not ban all clothes at the beach?
104. The scandal of women’s bodies in secular Europe
105. Everyone everywhere wants to tell women what to wear
106. Forcing a Muslim Woman To Undress is Not Fighting Oppression. That IS Oppression!
107. Does Banning Face Veils Help Us Fight Terrorism?
108. You may find this offensive The Burqini Ban
109. Burkini and French Secularism
110. Islam and the downfall of European culture
111. Why the French burkini ban is damaging feminism
112. At what point does a ban become a chance to publicly humiliate?
113. the decomposition of logic and democratic values
114. The Burkini Ban is good. Not to let your Country turn into Saudi Arabia – without Oil – in a couple of Decades, we must defend it. The right that our countries remain western.
115. How “Modern” are We? Religion, Secularism, and Multiple Modernities in Europe
116. Another Attack on Western Civilization from Muslim Women
117. Does France have a problem with racism?
118. Burkinis in the land of Liberté, égalité, fraternité
119. Burkini Ban : French Farce
120. The Day The News Made My Blood Boil
121. French burkini ban exposes the myth of neutral secularism
122. Bretons bathe fully clothed as Muslim asked to leave beach
123. French mayors dismiss suspended burqini ban
124. United Nations Strongly Condemns French Authorities Decision to Ban Burkani
125. What Not To Wear: A Short History Of Regulating Female Dress From Ancient Sparta To The Burkini
126. You’ve Got to BurKining Me!
127. To bare or not to bare
128. French city Nice suspends its ban on burkinis
129. Young Muslim Americans say discrimination is ‘worse now than after 9/11’
130. US Muslim Women Debate Safety of Hijab amid Backlash
131. Lifting Veil off Attitudes about Niqab, Hijab
132. The niqab ban: 2011-2015 – The new Liberal government officially puts an end to the former Conservative government’s attempt to ban the niqab during the citizenship oath
133. June 24, 2015: Under the Niqab
134. The Niqab Debate
135. Niqab issue is thinly veiled racism
136. Niqab issue is about fear of the unknown
137. Niqab issue being ‘pushed on the populace’
138. Is Muslim female face covering nothing more than sharia Bolshevism?
139. The Niqab Time Bomb
140. Worse than niqab issue: pajamas worn in public
141. The ‘enemies of reason’ are inside the gates
142. Islamism, Feminism & Defiance
143. Why we stopped wearing the Hijab
144. The “Racist” Man at Target
145. Video: Pregnant Muslim Woman Verbally Abused On London Bus
146. Muslim Woman Allegedly Abused In Hospital Maternity Ward
147. Assault On Niqab Wearing Women Shows The Male Violence Many Suffer
148. Muslim Girl Punched In face In Birmingham For ‘Wearing A Hijab’
149. Man Attacked Muslim Woman And Stabbed Boy In The Face Outside Melbourne State Library
150. Muslim Woman Abused In Tesco Store For Wearing Face Veil Urges Victims To Report Hate Crime
151. Middle East Lifestyles – What about the ladies?
152. Bigotry veiled as liberation
153. YSL or “Shut Up and Run”
154. Unveiling the reality
155. Advice to the Muslim Women by Sheikh Saalih al Fawzan
156. My Thoughts On Religious Headscarves

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