Adam and Eve, c. 1550, Museo del Prado, Madrid
In the past few decades many interesting feminist/gender studies of the story of Adam and Eve have appeared. Some of my favourites are Deborah Sawyer (God, gender and the Bible), Kim Parker ("Mirror, mirror on the wall, must we leave Eden, once and for all?"), Mieke Bal ("Sexuality, sin and sorrow"), and Christine Froula ("Rewriting Genesis").
While going through my archive notes and literature on "mission feminists" in Norway, however, I was surprised to find another interesting gendered take on the story. One female theological author in mid-twentieth-century Norway, Henny Dons, seems to have put forward a couple of evolving interpretations of Adam and Eve. Henny Dons was a prolific author but also an activist for greater gender equality within church and mission circles in Norway in the first half of the twentieth century. At the same time, she was fairly conservative in her views on theology and the Bible. These two positions led her to a seeming struggle as she attempted to understand Genesis 1-3.
First, in the 1928 book Bibelens kvinner (Women of the Bible), she posits that Eve was created as Adam's equal. However, she argues that Eve then bore greater responsibility for the fall than Adam, and therefore God's judgement of Eve included a certain "reduction" or "weakening" of her character ("karakterforringelse"), which was later inherited by all women. This especially applied to all women who lived under "the old covenant" - i.e. women who lived in the vast parts of the world that Henny Dons characterised as non-Christian. It explained why women, and especially non-Christian women in Henny Dons' view, were subjugated to men. This interpretation seems to indicate that gender inequality is in large part due to Eve's original sin and the resulting weaker character of women.
In the same book, however, Henny Dons underlines that Christ is in some sense a descendant of Eve, not Adam. Dons held that Christ was born of a virgin, Mary, and hence did not receive his humanity from a biological father, Joseph. The narrative of salvation that runs from the fall, in the Garden of Eden, to the crucifiction and resurrection of Christ, in the New Testament, is therefore not a narrative that can be traced through a line of men, e.g. Adam-Joseph-Christ. Rather, the narrative of salvation can be traced through a line of women leading to the divine, namely Eve-Mary-Christ.
These are interesting attempts to combine her conservative theology with her fight to increase the role, status and space of women within the church. In the late 1940s, however, Henny Dons seems to have found some of the inconsistencies in her first interpretation of Eve too problematic. She has now started putting forward a different type of interpretation of the story of Adam and Eve. In her undated manuscript "Guds ord til kvinnen" ("God's word to women"), she posits that in the Garden of Eden, Eve acknowledged her sin when God confronted her, whereas Adam did not - instead he shifted the blame away from himself. In Henny Dons' view, Eve therefore becomes the carrier of the hope and promise of conversion, as opposed to Adam, who is aligned with the shifty tools of Satan. Based on this picture, Henny Dons suggests that gender inequality in the world is largely caused by the repetition of this same pattern: Satan works through men to subjugate women, hope, and conversion.
Lisbeth Mikaelsson, who has written an article on Henny Dons in which she outlines these and other aspects of her life and writings, notes that it is not clear whether Henny Dons dared to speak about and teach the latter and more radical interpretation of Adam and Eve, or whether it was reserved for her unpublished manuscript.
-- Mikaelsson, Lisbeth. 2002. “Kvinne, ta ansvar og ledelse i dine egne hender”: Historien om Henny Dons [“Woman, take responsibility and leadership in your own hands”: The story of Henny Dons]. Norsk Tidsskrift for Misjon 56(2), 107-37.