Right Wing Women by Andrea Dworkin

Author:Andrea Dworkin [Dworkin, Andrea]
Language: eng
Format: epub
Tags: Feminism, Politics, Conservatism, Feminist Theory, Non-Fiction
ISBN: 9780399506710
Google: oy4FAQAAIAAJ
Amazon: 0399506713
Goodreads: 377163
Publisher: Perigee Books
Published: 1983-02-15T00:00:00+00:00

Romans 9: 29-31

The Jew is even insidiously likened to the Greek, that pederast of universal fame: “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Romans 10: 12).

Then there is circumcision. According to Paul, it no longer signifies manly connection with God. Paul’s denunciation of Jewish law virtually effeminizes not only the law—ineffectual against sin as it is—but the Jew, whose carnality could be restrained or governed by it. Paul’s repudiation of Jewish law sounds almost like a sexual boast: “For we know that the law is spiritual: but I am carnal, sold under sin” (Romans 7: 14). Anti-Semitism has been so versatile in so-called Christian societies because the Christians, nominal or passionate, could exploit the Jews both as killers of Christ (rapists*) or as overt or covert homosexuals (unmanly, wicked, deceitful, full of strife, malignity, unnatural; intellectuals tied to the abstract, ineffective law; smart as men who know the law are and also devious the way men who know the law are; faithless to God because they engaged in homosexual acts, because women castrated or effeminized them by being lesbian, because they socially tolerated homosexuality). Early on, Paul understood that his pacifist God nailed in exemplary masochistic sexual passion to a cross had to offer converts masculinity: otherwise, Christ’s suffering would not play in Peoria. The sexual brilliance of the passion could not hide the morbid femininity of the Jew who suffered it—willingly, as an act of human will. It was Paul’s genius to link ineffective and effeminate Jewish law and Jews with unnatural homosexuals worthy of death. It was Paul’s genius to exploit Christ as the prototypical Jew—he suffered like a female, it was his passion, an ecstasy of agonized penetration—and then to have the resurrection of Christ symbolize a new nature, a Christian nature: it dies, then rises. The son, born a Jew, was worthy of death—homosexual as Jews are, effeminate as Jews are, with their weak law and tenuous masculinity. The son resurrected triumphed over the father and over death. Those who were like him, Christians, shared in the victory, got closer to the real God (the one who won); got more masculine than that Jew who had died in unspeakable agony on the cross because the resurrected Christ was more masculine. The crucifixion without the resurrection would have left Jews and their God the repositories of patriarchal religious authority. The resurrection turned Jews from patriarchs into pansies, except when it was more useful to concentrate on them as the killers of Christ. The simple, cruel, rather monotonous God of the Jews could scarcely compete with the trebled divinity: The Father, The Son, The Holy Ghost—a father whose son superseded him in range of affect, emotion, and bravery, and whose Holy Ghost was purely and ideally phallic and all-penetrating. It was Paul, back on earth, who established the social ramifications of this religion of revelation rather than of law for

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