What Does The Bible Say About Touching Breasts?

Proverbs 5:1 8 -19 KJV – Let thy fountain be blessed: and rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and let her breasts satisfy thee at all times; and be thou ravished always with her love.- Proverbs 5:18-19(KJV) Nothing in the Bible prohibits caressing one’s breasts. Yes, when it comes to the other sex, we should all act honorably. However, if a man or woman touches someone’s breasts while they are covered up, it is only considered a touch and no additional offense is committed.

What does God say about breasts?

Let her breasts satisfy you Thursday, 11th May 2023 Bishop Charles Ighele A few people may wonder why I am writing about breasts on the pages of a newspaper. As I look through my Bible, I found out that the breasts of a woman are romantically talked about. I believe if the Bible can talk about the beauty of the breasts of a woman, we can also write about it.

• When I was a little boy, the culture under which I grew made me think that after a woman has given birth to the first child, her breasts will become less attractive to her husband.
• And by the time the woman gives birth to three or four children, chai, there will be nothing to write home about her breasts.

I used to hear from men such comments as: “Na one man give am belle. She don born. Her breasts don fall. Nothing dey there again”. As a young boy, I knew of many men who married second wives who were by far younger than their first wives. A few of these men call their first wives kpokrikpo (meaning old lorry), while they referred to the younger wives as “new chassis.” Some of those men who did not want to have a second wife had what they called “number two” and from what I saw, the “number two” (what is presently known as side chicks), were young with firm breasts.

Growing up under this kind of culture really got me scared of how my married life would be because I did not want to have a “new chassis” or a “side chick.” I had not experienced the new birth then, but I always anticipated a situation whereby I would remain faithful to my future wife. But the fear was: How could I remain faithful, when there is nothing to enjoy about her breasts after given birth to children? But after the recreation of my human spirit, I came across Proverbs chapter 5:18 and 19.

Proverbs 5:18b says “and rejoice with the wife of your youth.” Verse 19b says, “Let her breast satisfy you at all times.” This scripture does not say that it is the breasts of only a young girl that gives a man satisfaction. It talks about “the wife of your youth,” which means that the wife might have been with you for many years.

I also took this scripture to mean that whether the breasts don fall (sagged) or not, it still has the powerful ability to give me romantic satisfaction if I do not allow “long throat” for young girls and their firm breasts to have authority over my mind. The word “let” in the passage above means that the choice whether to allow her breasts satisfy me or not depends on me.

The childhood fears disappeared, and I went into marriage with a renewed mind, as far as female breasts are concerned. And after over thirty years of being married to Carol and four children, she still intoxicates me. Boy, I feel cool about her and she feels cool about herself.

• I would like to appeal to women not to lose their self-esteem because their breasts might have lost their firmness.
• Those breasts still carry a powerful ability to give their husbands romantic satisfaction according to the word of God.
• In your privacy, hold those breasts once in a while and speak over them that they have the ability to give your man romantic satisfaction.

Pray positively over them. Don’t be ashamed of your breasts. Be proud of them, because your husband will not be proud of them, if you are not proud of them. Love you. For further counseling, call: 09098845521,07066579379 and 08065415059 email: [email protected] Follow Us : Let her breasts satisfy you

What does the Bible say about touching a woman?

1Cor.7 – Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

1. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
2. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I.

But if they cannot contain, let them marry: for it is better to marry than to burn. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

1. Is any man called being circumcised? let him not become uncircumcised.
2. Is any called in uncircumcision? let him not be circumcised.
3. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
4. Let every man abide in the same calling wherein he was called.
5. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God.

• Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
• I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
• Art thou bound unto a wife? seek not to be loosed.
• Art thou loosed from a wife? seek not a wife.

But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away.

1. But I would have you without carefulness.
2. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife.
3. There is difference also between a wife and a virgin.
4. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

Where in the Bible does it say satisfy with her breast?

Proverbs 5:18-19 Let thy fountain be blessed: And rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; Let her breasts satisfy thee at all times; And be thou ravished always with her lov Your spring water is for you and you only, not to be passed around among strangers.

Bless your fresh-flowing fountain! Enjoy the wife you married as a young man! Lovely as an angel, beautiful as a ros Let your fountain be blessed, And rejoice in the wife of your youth. As a loving hind and a graceful doe, Let her breasts satisfy you at all times; Be exhilarated always with her love.

Let your wife be a fountain of blessing for you. Rejoice in the wife of your youth. She is a loving deer, a graceful doe. Let her breasts satisfy you always. May you always be captivated by her love. Be happy with the wife you married when you were young.

She gives you joy, as your fountain gives you water. She is as lovely and graceful as a deer. Let her love always make you happy; let her love a Let thy fountain be blessed; And rejoice in the wife of thy youth. As a loving hind and a pleasant doe, Let her breasts satisfy thee at all times; And be thou ravished always with her love.

May your fountain be blessed, and may you rejoice in the wife of your youth. A loving doe, a graceful deer— may her breasts satisfy you always, may you ever be intoxicated with her love. Let your fountain be blessed, And rejoice with the wife of your youth.

As a loving deer and a graceful doe, Let her breasts satisfy you at all times; And always be enraptured with her love. Let your fountain (wife) be blessed, And rejoice in the wife of your youth. Let her be as a loving hind and graceful doe, Let her breasts refresh and satisfy you at all Your sex life will be blessed as you take joy and pleasure in the wife of your youth.

Let her breasts be your satisfaction, and let her embrace intoxicate you at all times. Be continually delighted an Let your fountain be blessed, and rejoice in the wife of your youth, a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love.

1. ©2023 Life.Church / YouVersion : Proverbs 5:18-19 Let thy fountain be blessed: And rejoice with the wife of thy youth.
2. Let her be as the loving hind and pleasant roe; Let her breasts satisfy thee at all times; And be thou ravished always with her lov Your spring water is for you and you only, not to be passed around among strangers.

Bless your fresh-flowing fountain! Enjoy the wife you married as a young man! Lovely as an angel, beautiful as a ros Let your fountain be blessed, And rejoice in the wife of your youth. As a loving hind and a graceful doe, Let her breasts satisfy you at all times; Be exhilarated always with her love.

Let your wife be a fountain of blessing for you. Rejoice in the wife of your youth. She is a loving deer, a graceful doe. Let her breasts satisfy you always. May you always be captivated by her love. Be happy with the wife you married when you were young. She gives you joy, as your fountain gives you water.

She is as lovely and graceful as a deer. Let her love always make you happy; let her love a Let thy fountain be blessed; And rejoice in the wife of thy youth. As a loving hind and a pleasant doe, Let her breasts satisfy thee at all times; And be thou ravished always with her love.

May your fountain be blessed, and may you rejoice in the wife of your youth. A loving doe, a graceful deer— may her breasts satisfy you always, may you ever be intoxicated with her love. Let your fountain be blessed, And rejoice with the wife of your youth. As a loving deer and a graceful doe, Let her breasts satisfy you at all times; And always be enraptured with her love.

Let your fountain (wife) be blessed, And rejoice in the wife of your youth. Let her be as a loving hind and graceful doe, Let her breasts refresh and satisfy you at all Your sex life will be blessed as you take joy and pleasure in the wife of your youth.

What does the Bible say about physical touch?

Jesus’ public ministry – The biblical account of the life of Jesus shows that He frequently used physical touch as a love language. As He taught in the villages, parents would bring little children to have Him touch them (see Mark 10:13). His disciples first rebuked the people, thinking that Jesus was too busy for children.

But Jesus said, “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” Then He took the children in His arms and blessed them (Mark 10:15; see verse 16). A number of Jesus’ miracles involved physical touch as well. One man who had been blind from birth was asked how he had regained his sight.

He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see” (John 9:11). Two other blind men once asked for Jesus’ help. That time He touched their eyes and their sight was restored (See Matthew 9:27, 29-30).

• On other occasions Jesus went against all social protocol to touch “unclean” lepers, yet as He did, they were immediately cured of the disease.
• And one time when Peter’s mother-in-law was sick with fever, Jesus touched her hand and the fever left her (See Matthew 8:2-3, 15).
• Jesus also expressed the love language of touch to the twelve disciples.

While Peter, James, and John were on a mountain with Jesus, His appearance underwent a stunning transformation. Three of the Gospels record this event, commonly referred to as the Transfiguration. This is Matthew’s account from Matthew 17:2-3: His face shone like the sun, and his clothes became as white as the light.

Just then there appeared before them Moses and Elijah, talking with Jesus. A bright cloud enveloped them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them.

“Get up,” he said. “Don’t be afraid.” When they looked up, they saw no one except Jesus. (See also Mark 9:2-10 and Luke 9:28-36)

Is it a sin to make out with your boyfriend?

Guard Your Thoughts – Even if a couple starts thinking lustful thoughts toward each other, kissing should be avoided. “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.” – Matthew 5:27-28 NKJV When dating someone, it is so important to guard your thoughts and not let your mind stray towards lustful thoughts.

Is it Haram to see breasts?

From Wikipedia, the free encyclopedia “Awrah” redirects here. For the related term, see Aurat, The intimate parts ( Arabic : عورة ‘awrah, Arabic : ستر, satr ) of the human body must, according to Islam, be covered by clothing. Exposing the intimate parts of the body is unlawful in Islam as the Quran instructs the covering of male and female genitals, and for adult females the breasts.

What does the Bible say about a wife’s body?

1 Corinthians 7 1 Now for the matters you wrote about: It is good for a man not to marry.2 But since there is so much immorality, each man should have his own wife, and each woman her own husband.3 The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.4 The wife’s body does not belong to her alone but also to her husband.

In the same way, the husband’s body does not belong to him alone but also to his wife.5 Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control.6 I say this as a concession, not as a command.7 I wish that all men were as I am.

But each man has his own gift from God; one has this gift, another has that.8 Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am.9 But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.10 To the married I give this command (not I, but the Lord): A wife must not separate from her husband.11 But if she does, she must remain unmarried or else be reconciled to her husband.

And a husband must not divorce his wife.12 To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her.13 And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.14 For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband.

Otherwise your children would be unclean, but as it is, they are holy.15 But if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances; God has called us to live in peace.16 How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife? 17 Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him.

This is the rule I lay down in all the churches.18 Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised.19 Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts.20 Each one should remain in the situation which he was in when God called him.21 Were you a slave when you were called? Don’t let it trouble you-although if you can gain your freedom, do so.22 For he who was a slave when he was called by the Lord is the Lord’s freedman; similarly, he who was a free man when he was called is Christ’s slave.23 You were bought at a price; do not become slaves of men.24 Brothers, each man, as responsible to God, should remain in the situation God called him to.25 Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.26 Because of the present crisis, I think that it is good for you to remain as you are.27 Are you married? Do not seek a divorce.

Are you unmarried? Do not look for a wife.28 But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this.29 What I mean, brothers, is that the time is short.

From now on those who have wives should live as if they had none; 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.32 I would like you to be free from concern.

An unmarried man is concerned about the Lord’s affairs-how he can please the Lord.33 But a married man is concerned about the affairs of this world-how he can please his wife- 34 and his interests are divided. An unmarried woman or virgin is concerned about the Lord’s affairs: Her aim is to be devoted to the Lord in both body and spirit.

But a married woman is concerned about the affairs of this world-how she can please her husband.35 I am saying this for your own good, not to restrict you, but that you may live in a right way in undivided devotion to the Lord.36 If anyone thinks he is acting improperly toward the virgin he is engaged to, and if she is getting along in years and he feels he ought to marry, he should do as he wants.

He is not sinning. They should get married.37 But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin-this man also does the right thing.38 So then, he who marries the virgin does right, but he who does not marry her does even better.39 A woman is bound to her husband as long as he lives.

Or ” It is good for a man not to have sexual relations with a woman,” Or If anyone thinks he is not treating his daughter properly, and if she is getting along in years, and he feels she ought to marry, he should do as he wants. He is not sinning. He should let her get married. But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind to keep the virgin unmarried-this man also does the right thing. So then, he who gives his virgin in marriage does right, but he who does not give her in marriage does even better.

Are wet dreams a sin?

It is NOT a ‘sin’ to have wet dreams in the slightest. I know there are some anti-sex psychos in the world that actually believe this, but the fact is that God made us and our bodies to operate and function in several ways, and God is nowhere near the level of obtuseness as these kind of psycho/religious fanatics.

What does beating breast mean in the Bible?

In the New Testament, we are told that after the crucifixion of Jesus many went away beating their breasts’ (Lk 23:48). In a religious sense, beating one’s breast is an outward sign of inward contrition or sorrow.

What does the Bible say about enjoying your wife?

Bible Verses About Marriage – There are many messages in the Bible about marriage, partnership, faith, love, and God that can be part of your wedding, vow renewal, anniversary, or everyday life. The Bible tells us to love ourselves first, to do unto others, and how we can be loving, devoted, and faithful partners to each other.

It celebrates romantic love and holds the love of God above it all. Genesis 1:27-28: So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” Genesis 2:18–22: Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”So the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh; and the rib that the LORD God had taken from the man he made into a woman and brought her to the man.

Genesis 2:24: Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. Ephesians 5:25-29: Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

• In the same way husbands should love their wives as their own bodies.
• He who loves his wife loves himself.
• For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church Ephesians 5:33: However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.

Matthew 19:4-6: “Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh.

What is the biblical breast plate?

“Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.” (Ephesians 6:13) The second piece of the armor of God that Paul discusses in Ephesians 6 is the breastplate of righteousness.

In the armor of a Roman soldier, the breastplate served as protection for some of the most important parts of the body. Underneath the breastplate is the heart, lungs and other organs necessary for life. Therefore, if a soldier did not wear his breastplate, he was vulnerable to an attack that could result in instant death.

So, why does Paul call it the breastplate of righteousness? If we do not protect ourselves with righteousness, we open ourselves up to attack from the enemy and can fall into sin. To be righteous means to obey God’s commandments and live in a way that is honorable to Him.

• Psalm 106:3 says, “How blessed are those who keep justice, who practice righteousness at all times!” Unfortunately, our sinful nature often gets in the way of living an upright life.
• When we decide to live based on our own desires rather than God’s, we make decisions that are harmful to ourselves and others.

Romans 8:6 says, “So letting your sinful nature control your mind leads to death. But letting the Spirit control your mind leads to life and peace.” How can we put on the breastplate of righteousness? We can start by being knowledgeable of God’s Word, which will allow us to understand how to live a righteous life.

1. When trials and temptation come our way, we can base our decisions in His Word.
2. In addition, through prayer, we can ask God to empower us to resist living in sin and to do what is right according to Him.1 John 3:22 says, “And we will receive from him whatever we ask because we obey and do the things that please him.” As Christians, we can put on the breastplate of righteousness in our daily lives.

In becoming aware of the decisions we make, we can determine whether or not they are based in God’s Word. In addition, we can ask Him to give us the strength to live righteously. Ultimately, this will allow us to withstand attacks from the enemy and live in ways that glorify Christ.

1. Grand Canyon University integrates faith into all they do, including work, learning and service.
2. To learn more about the integration of faith at GCU, visit our website today.
3. The views and opinions expressed in this article are those of the author’s and do not necessarily reflect the official policy or position of Grand Canyon University.

Any sources cited were accurate as of the publish date.

Where in the Bible does it say that love is not touchy?

1 Corinthians 13:5 AMPC Love (God’s love in us) does not insist on its own rights or its own way, for it is not self-seeking; it is not touchy or fretful or resentful; it takes no account of the evil done to it.

Is it a sin to Cuddle before marriage?

No, it’s not sinful, but it is unwise. The act that God deems sinful is sex before marriage, not kissing or cuddling. The problem is, we’re wired on a physical level to desire sex, and kissing and cuddling triggers that desire.

Where in the Bible does it say who touched me?

Luke 8:45-46 In the crowd that day there was a woman who for twelve years had been afflicted with hemorrhages. She had spent every penny she had on doctors but not one had been able to help her. She slipped in fro And Jesus said, “Who is the one who touched Me?” And while they were all denying it, Peter said, “Master, the people are crowding and pressing in on You.” But Jesus said, “Someone did touch Me, for I “Who touched me?” Jesus asked.

Everyone denied it, and Peter said, “Master, this whole crowd is pressing up against you.” But Jesus said, “Someone deliberately touched me, for I felt healing power go And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, Somebody hat Then Jesus said, “Who touched me?” When all the people said they had not touched him, Peter said, “Master, the people are all around you and are pushing against you.” But Jesus said, “Someone did touc And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee.

But Jesus said, Some one did touch me; for I “Who touched me?” Jesus asked. When they all denied it, Peter said, “Master, the people are crowding and pressing against you.” But Jesus said, “Someone touched me; I know that power has gone out from And Jesus said, “Who touched Me?” When all denied it, Peter and those with him said, “Master, the multitudes throng and press You, and You say, ‘Who touched Me?’ ” But Jesus said, “Somebody touched Me Jesus said, “Who touched Me?” While they all were denying it, Peter said, “Master, the people are crowding and pushing against You!” But Jesus said, “Someone did touch Jesus suddenly stopped and said to his disciples, “Someone touched me.

1. Who was it?” While they all denied it, Peter pointed out, “Master, everyone is touching you, trying to get close to you.
2. The crow And Jesus said, “Who was it that touched me?” When all denied it, Peter said, “Master, the crowds surround you and are pressing in on you!” But Jesus said, “Someone touched me, for I perceive that pow ©2023 Life.Church / YouVersion : Luke 8:45-46 In the crowd that day there was a woman who for twelve years had been afflicted with hemorrhages.

She had spent every penny she had on doctors but not one had been able to help her. She slipped in fro And Jesus said, “Who is the one who touched Me?” And while they were all denying it, Peter said, “Master, the people are crowding and pressing in on You.” But Jesus said, “Someone did touch Me, for I “Who touched me?” Jesus asked.

Everyone denied it, and Peter said, “Master, this whole crowd is pressing up against you.” But Jesus said, “Someone deliberately touched me, for I felt healing power go And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, Somebody hat Then Jesus said, “Who touched me?” When all the people said they had not touched him, Peter said, “Master, the people are all around you and are pushing against you.” But Jesus said, “Someone did touc And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee.

But Jesus said, Some one did touch me; for I “Who touched me?” Jesus asked. When they all denied it, Peter said, “Master, the people are crowding and pressing against you.” But Jesus said, “Someone touched me; I know that power has gone out from And Jesus said, “Who touched Me?” When all denied it, Peter and those with him said, “Master, the multitudes throng and press You, and You say, ‘Who touched Me?’ ” But Jesus said, “Somebody touched Me Jesus said, “Who touched Me?” While they all were denying it, Peter said, “Master, the people are crowding and pushing against You!” But Jesus said, “Someone did touch Jesus suddenly stopped and said to his disciples, “Someone touched me.

Does the Bible allow kissing before marriage?

What Does the Bible Say? – The Bible never specifically mentions kissing before marriage. However, the Bible does tell us to avoid sexual immorality, which includes abstaining from sex until marriage ( 1 Corinthians 6:18, 7:2). Since kissing is technically not sexual intercourse, many believe kissing before marriage is not a sin, yet there are many who believe kissing should not be done until the wedding day.

Ultimately, the decision comes down between the Christian couple and God. It is a matter of the heart and the Christian couple’s intentions. Kissing in and of itself is not sin, yet if it would lead one or both of the Christians to fall into temptation, it should not be practiced. As Christians, we should never do anything that would cause another Christian to fall into sin ( Romans 14:13 ; 1 Corinthians 8:9 ).

Therefore, if you know that you and your boyfriend/girlfriend would fall into temptation if you kissed before marriage, it would be best to abstain from kissing until your wedding kiss. Many of the Christian couples I have known decided to do this, and it helped prevent them from falling into temptation.

1. On the other hand, it could be awkward to share your first kiss in front of everyone at your wedding reception.
2. This was a fear of one of my friends who had decided she and her fiancé would not kiss until their wedding day.
3. Despite this fear of hers, everything did go fine and as planned.
4. Even though the Bible doesn’t directly tell us directly about kissing before marriage, we do have the Holy Spirit inside us.

He leads, directs, and guides us in our walk with Christ. By meditating on the Bible, consulting God in prayer, and yielding to the Holy Spirit, each individual Christian will be able to make the right decision when it comes to kissing. As established, kissing in and of itself is not a sin, but if it leads you into temptation, it is best to avoid this temptation.

When you are dating another believer, it should be with the mindset of seeing if this person is someone you want to marry. Christians should not just “date around.” Be open in communication with your boyfriend or girlfriend and establish boundaries early on. If you are uncomfortable with kissing or you feel it could lead you both into temptation, be open and tell them.

Your boyfriend or girlfriend should respect your boundaries. If they don’t respect your opinion and boundaries, then it would be best to stop seeing this person. It is to be noted that kissing is not the same as making out. Making out goes further and puts an increased risk of falling into sin or being tempted into sex before marriage.

1. Issing is short, gentle, and to the point.
2. While the Bible doesn’t specifically talk about making out, similar to romantic kissing, it does speak about sexual immorality.
3. Ephesians 5:3 says, “But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people.” As Paul tells us, we cannot even let the slightest bit of impurity or sexual immorality creep into our lives.

God wants us to live holy and pleasing lives to Him ( Romans 12:1 ). He does not want us to engage in sinful behaviors of any kind, including sexual immorality. Romance is not a sin, as God did create romance and love between a husband and a wife, but He does not want sin to invade this sacred bond.

Before marriage, a boyfriend and girlfriend need to consult God concerning whether kissing is okay or not. While kissing is not a sin in and of itself, it can cause many believers to be led into temptation. Just because some believers are led into temptation by kissing does not mean all believers will.

How to touch breasts to make her feel amazing | Alexey Welsh

This is a matter for you to decide between you, God, and your boyfriend/girlfriend.

How many kisses are there in the Bible?

Kissing is quite common in the Bible, with the corresponding verbs in Hebrew and Greek and their related noun forms occurring about fifty times.

Do Christians kiss on the first date?

What about kissing on the first date? Should you kiss on the first date? – Deciding whether you kiss on the first date is a personal decision between you and God. I personally do not think that kissing before marriage is a sin, but I would wait to kiss until you get to know the guy a little better.

1. And hold off on making out on the first date.
2. A lot happens to our brains and bodies when we make out, and since making out increases sexual arousal, I recommend waiting to make out until your wedding night.
3. If waiting to kiss or make out with someone until your wedding night seems crazy to you, learn more about how not making out was the #1 boundary my husband and I set in our relationship and why we didn’t make out until we were married.

But before your first date, I would ask yourself the following questions to make sure you are prepared:

Are you okay with kissing on the first date? How would you respond if he invites you back to his place to hang out? What’s the latest you feel comfortable hanging out? What time should you go home before things get too late? How do you feel about holding hands or any physical affection on a first date? How many drinks, if any, are okay for you to drink?

If you’ve been tempted physically in the past & drinking alcohol has been involved, identify and set your limits for drinking on a date. If you’ve been tempted in the past, maybe not drinking at all would be a good decision on the first few dates. Maybe you could decide to only have two glasses of wine or beer while avoiding mixed drinks that could contain higher amounts of alcohol.

Can my wife breast feed me in Islam?

Summary of answer – Drinking one’s wife’s milk has no effect and does not create the relationship of mahram because the breastfeeding which has an effect is that which consists of five feedings or more within the first two years, before weaning. Praise be to Allah.

• Before answering this question, we must explain some important points about the rulings concerning breastfeeding,1.
• Breastfeeding is proven in the Quran and Sunnah, and by ijma (scholarly consensus).
• Allah says (interpretation of the meaning): ” your foster mothers who gave you suck, your foster milk suckling sisters” Ibn ‘Abbas reported that the Prophet (peace and blessings of Allah be upon him) said: “What is forbidden by suckling or breastfeeding is the same as what is forbidden by nasab (lineage).” (Agreed upon; al-Bukhari, Muslim, 1444) The scholars agree that the effect of rada’ah (breastfeeding) prohibits marriage and creates the relationship of mahram, and permits seeing and being alone (with the people to whom one is related through rada’ah).2.

For breastfeeding to have the effect of transmitting its benefits from the nursing woman to the child suckled, it must meet certain conditions, which are: 1. The breastfeeding must happen within the first two years of the child’s life, because Allah says (interpretation of the meaning): “The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling” 2.

1. The number of breastfeedings must total the known five feeds, in which the child eats his fill as if eating and drinking.
2. If the child leaves the breast for a reason, such as to take a breath or to switch from one breast to the other, this (i.e., each separate time the child latches on) is not counted as one breastfeeding.

This is the opinion of al-Shafi’i, and the opinion favoured by Ibn al-Qayyim. The definition of rada’ah (one breastfeeding) is when the child sucks at the breast and drinks until the milk enters his stomach, then he leaves the breast of his own accord.

The evidence for the number five (number of breastfeedings) is the report from ‘Aishah (may Allah be pleased with her) who said: “There was in the Quran ten breastfeedings which created the relationship of mahram, then this was abrogated five. The Messenger of Allah (peace and blessings of Allah be upon him) died and was still being recited as part of the Quran.” (Reported by Muslim, 1452).

In other words, the abrogation came so late that when the Prophet (peace and blessings of Allah be upon him) died, some people had not yet heard that this ayah had been abrogated, but when they heard that it had been abrogated, they stopped reciting it, and agreed that it should not be recited, although the ruling mentioned in the ayah remained in effect.

1. This is an abrogation of the recitation without abrogation of the ruling, which is one type of abrogation.
2. Having understood this, breastfeeding after the first two years does not create any relationship of mahram.
3. This is the opinion of the majority of scholars, and among the references which they quote is the verse cited above, along with the hadith of the Prophet (peace and blessings of Allah be upon him): “Nothing of breastfeeding creates the relationship of mahram except what fills the stomach to bursting point, before (the age of) weaning.” Reported by al-Tirmidhi.

(No.1152), who said: This is a hasan sahih hadith. The application of this according to the scholars among the Companions of the Prophet (peace and blessings of Allah be upon him) and others is that breastfeeding does not create the relationship of mahram except when it is within the first two years, and anything after the first two whole years does not create any such relationship.” There are some other reports from the Sahabah, such as that narrated from Abu ‘Atiyah al-Wadi’i, who said: “A man came to Ibn Mas’ud and said: ‘My wife was with me and her breasts were full of milk (she was engorged).

I began to suck it and spit it out. Then I came to Abu Musa.’ He (Ibn Mas’ud) said, ‘What did you tell him?’ So he (Abu Musa) told him what he had told him. Then Ibn Mas’ud stood up, took the man’s hand (and said), ‘Do you think this is an infant? Breastfeeding is what produces the growth of flesh and blood.’ Abu Musa said: ‘Do not ask me anything when this scholar is among you.'” (Reported by ‘Abd al-Razzaq in al-Musannaf, 7/463, no.13895).

In al-Muwatta (2/603), Malik reported that Ibn ‘Umar said: “There is no breastfeeding except for the one who is breastfed in infancy; there is no breastfeeding for one who is grown up.” Its isnad is sahih.

Why do we stare at breasts?

Science: Everyone Stares at Boobs The phrase “eyes up here” usually applies to some dude who can’t make eye contact with a woman because he’s too focused on her chest. Researchers at the University of Nebraska-Lincoln found out that that phrase could and should apply to ladies too, because the women they studied stared at other women’s breasts just as much as the men did.

October 29, 2013 This article is from the archive of our partner, The phrase “eyes up here” usually applies to some dude who can’t make eye contact with a woman because he’s too focused on her chest. Researchers at the University of Nebraska-Lincoln found out that that phrase could and should apply to ladies too, because the women they studied stared at other women’s breasts just as much as the men did.

“When asked to focus on a woman’s appearance, study participants, quickly moved their eyes to and then dwelled on a woman’s breasts and other sexualized body parts,” They explain that they used eye-tracking technology to track at what parts people were staring at.

1. Though the men in the study exhibited such visual behavior consistently, the researchers found that women’s eye patterns actually were similar to men’s,” they added.
2. Essentially, women are every bit as boob-centric as their male counterparts when it comes to surveying the appearance of a woman.
3. We do have a slightly different pattern for men than women, but when we looked at their overall dwell times – how long they focused on each body part – we find the exact same effects for both groups,” Sarah Gervais, an assistant professor of psychology at the school, said.

The difference is what those stares mean. Gervais says that women do it for “social comparison” while men tend to use those stares to form an opinion. “ale participants regarded the curvaceous women more positively than women with fewer curves, whereas female participants viewed these women similarly,” the researchers explain.

1. So, men tend to use their breast reconnaissance surveys to judge women.
2. Gervais and company add: Even when study instructions encouraged the participants to focus on the personality of the female target – a manipulation that would seem likely to lead to additional focus on the images’ faces – women with hourglass figures were perceived more positively than women with straighter figures by male participants,

In short, hetero guys, just because women stare like you do, you’re not off the hook. This article is from the archive of our partner The Wire, : Science: Everyone Stares at Boobs

Do Muslims have to breast feed?

Breast feeding as seen by Islam – PubMed Clipboard, Search History, and several other advanced features are temporarily unavailable. The,gov means it’s official. Federal government websites often end in,gov or,mil. Before sharing sensitive information, make sure you’re on a federal government site. The site is secure. The https:// ensures that you are connecting to the official website and that any information you provide is encrypted and transmitted securely. Display options Format Abstract PubMed PMID PIP: Islamic law requires mothers to breast feed their children for 2 years.

1. The father must assist the mother in breast feeding the children by providing her with food and clothing.
2. If the father dies or does not live at home, the heir must support the mother thereby allowing her to breast feed her infants.
3. A wet nurse can feed a child only if the mother’s milk is not available.

Allah recognizes that breast milk is the most wholesome food source for infants. It is made daily based on the infant’s needs for growing and nourishment, while other milks and/or formulas remain the same regardless of the infant’s daily requirements.

For example, the 1st milk, a small amount of yellowish colostrum, contains protein, minerals, and antibodies. Colostrum also acts as a laxative. Breast milk is also comprised of enzymes which make breast milk easy to digest. These digestive enzymes also destroy any microorganisms in the stomach that may have entered thereby providing extra protection against disease.

Further, breast milk is sterile. Infant mortality rates (IMRs) among breast fed infants are 4 time lower than IMRs of artificially fed infants. In addition, breast feeding establishes a strong bond between mother and child in which the child feels happiness and security.

• Breast feeding also benefits the mother.
• The uterus of a breast feeding mother fully contracts to its original size, while the uterus of a mother who does not breast feed does not.
• Further, breast feeding women are less prone to breast cancer than those women who have never breast fed.
• In addition, the more a women breast feeds the less likely she is to get breast cancer.

Breast feeding also acts to a certain degree as a contraceptive.

Mabilia M. Mabilia M. Ecol Food Nutr.1996;35(3):195-207. doi: 10.1080/03670244.1996.9991489. Ecol Food Nutr.1996. PMID: 12321373 Netw Res Triangle Park N C.1993 Oct;14(2):32-3. Netw Res Triangle Park N C.1993. PMID: 12287157 Ganjoo C, Rowlands R. Ganjoo C, et al. Indian J Nutr Diet.1988 Nov;25(11):354-8. Indian J Nutr Diet.1988. PMID: 12283955 Brown RE. Brown RE. Am J Clin Nutr.1982 Jan;35(1):162-71. doi: 10.1093/ajcn/35.1.162. Am J Clin Nutr.1982. PMID: 7039292 Review.

What do breasts symbolize?

The Making of Breasts: Navigating the Symbolism of Breasts in Women Facing Cancer Language: | 1 Department of Surgery, University of Calgary, Calgary, Alberta, Canada Find articles by 1 Department of Surgery, University of Calgary, Calgary, Alberta, Canada Find articles by 1 Department of Surgery, University of Calgary, Calgary, Alberta, Canada Find articles by © 2018 The Author(s) In many cultures, the female breast is a potent symbol of beauty, motherhood, and vitality.

When such breasts become diseased and a woman is faced with a mastectomy, multiple competing discourses converge to complicate the decision for or against breast reconstruction. This process can be fraught with tension and ambivalence. Women, along with surgeons working in the field of breast reconstruction, should be aware of the cultural history that shapes the understanding of breasts.

When a woman considers her options, she is influenced by the personal and the evolving social and cultural discourse. Keywords: breast, breast cancer, breast reconstruction, mastectomy Dans bien des cultures, les seins féminins sont de puissants symboles de beauté, de maternité et de vitalité.

Lorsqu’ils sont atteints par la maladie et que la femme subit une mastectomie, de multiples discours divergents compliquent la décision de subir ou non une reconstruction mammaire. Ce processus peut être teinté de tension et d’ambivalence. Les femmes, de même que les chirurgiens qui travaillent dans le domaine de la reconstruction mammaire, devraient connaître l’histoire culturelle qui façonne la compréhension des seins.

Lorsqu’une femme évalue ses options, elle est influencée par son discours personnel et par l’évolution des discours sociaux et culturels. In contemporary North American culture, the female breast is among the most consequential symbols of femaleness., The breast as a cultural signifier is a contested site of political and personal significance in an ongoing dialogue deeply implicated in framing, challenging, and policing women and womanhood.

1. Some women like their breasts, others hate them, and others try to ignore them, but the relationship between a woman and her breasts is rarely neutral.
2. Those working in the field of breast reconstruction and those considering whether or not to undergo such surgery are wise to consider that the decision about whether to undergo breast reconstruction is not taken in social isolation nor is it merely “personal.” Instead, such decisions are embedded within a socio-cultural and historical context and are often fraught with tensions that may not be apparent on the surface.

Throughout this commentary, the term “discourse” is used extensively. Discourse is the relational interplay of cultural signs, symbols, and practices that produce concepts of the “real” and “true” within a society. Notions of truth are so deeply embedded in discourse that cultural and historical factors in the construction of meaning go unrecognized.

The interplay of discourses within and between domains such as religion, law, identity, and science further reinforces the taken-for-granted “truth” of discourse. Simultaneously, the interrogation and disruption of discourses and presence of counterdiscourses open spaces for alternative readings of the “real” and “true.” Counterdiscourses do not arise independently but are products of the dominant discourses that influence meaning and may also come to be understood as “truth.” Acknowledging the cultural and historical relevance of context to the social construction of signifiers (such as the breast) allows for better understanding of the impact of discourse on women facing breast cancer and their decisions regarding reconstruction.

Breast development is the most publicly visible bodily sign of female puberty. Breasts tend to emerge at a time when young women are in the throes of grappling with identity and social expectations. Combining this with society’s often overt response to the visible development of breasts, the personal and social converge to increase pressure on young women as they navigate the ways in which these breasts (or lack thereof) impact their sense of self and their place in the world.

1. Worries can be quite overwhelming.
2. Are their breasts big enough or too big? Have they emerged too early or too late? When and should they be enclosed in a bra? How does one adjust to this new body when doing physical tasks or activities? The answers are not merely personal but part of the social discourses informing the young woman’s responses, whether she knows it or not, and whether she decides to conform, rebel, or negotiate.

In our society, breasts, as visible signs of femaleness, are most strongly associated with 2 competing discourses of womanhood: the breast as an object of sexual desire versus the breast as a signifier of motherhood, which is often symbolically non-sexual.

When it comes to breasts and female sexuality, the dominant discourse frames youthful breasts as desirable and ideal., This romanticized ideal includes a symmetrical and high-positioned set of breasts that are identified as a part of youthful womanhood. Interestingly, the breasts most dominantly associated with sexuality are those that frequently belong to women with limited sexual experience rather than the often ptotic breasts of the more aged woman who likely has more sexual experience and may be more sexually confident than her youthful counterpart.

There is interplay here between the discourses valorizing youth in our culture and a deep-seated idealization of women who are less experienced and less powerful. Many women have had the experience of having their breasts assessed, positively or negatively, in both public and private spaces.

Many have also had the non-consensual experience of having their breasts touched or grabbed. In fact, these experiences are so common that a Twitter hashtag, #grabbed, was created in May 2014 by The Everyday Sexism Project as an outlet for women to report experiences of unwanted touch. Within hours, thousands of tweets had been logged.

There also exists the constant monitoring as to whether too much or not enough breast is visible in various social situations, including dress codes at workplaces and schools. Such practices serve to curtail women’s autonomy and infantilize women. The message transmitted is that these breasts are not the sole property of the individual woman but are a part of the public domain.

Such cultural messaging can lead to enormous pressure for women to scrutinize aspects of their own identity and body and may also condition women to disconnect from their breasts, understanding the breasts as “other,” and as residing on the body rather than being of the body. Breasts can also be sites of sexual pleasure for women—a bodily location from which, whether shared with a partner or not, she may derive delight.

These breasts, whether youthful or aged, can be part of a feminine and sexual identity that may play an intimate role in a woman’s ability to give and receive pleasure. The breasts need not be merely a site of discursive oppression, they may also be a site of empowerment whereby women can gain personal fulfillment.

1. The other signification of the breast is often decidedly non-sexual and not for display, the breast of motherhood.
2. The debate over breastfeeding is an example of this.
3. There is tremendous pressure aimed at women in the rhetoric for and against the breastfeeding of children.
4. The woman who cannot or does not choose to breastfeed her children is likely to be subject to significant disapproval.

Her lack of willingness or ability to breastfeed brings charges of selfishness, laziness, lack of concern for her children, denial of her biological role, and so on., At the other end of the spectrum, our society is so uncomfortable with the nourishing breast that debates rage about whether women can nurse in public, even when the right is protected by law.

In the fall of 2014, a woman in a Lubbock Texas University Medical Centre pediatrician’s office was removed by security when she rejected hospital staff members’ directives that she needed to cover up when nursing in the waiting room or move to a bathroom or a private room in the back of the clinic.

Texas law permits women to nurse anywhere that the mother is legally permitted to be and makes no demands on her covering her breast when doing so. The hospital apologized for the incident, but the episode demonstrates that the discomfort over the nursing breast is so extreme that even in a medical setting there is a willingness to use force to prevent its exposure.

• Motherhood and nursing are praised, while the nursing breast is not.
• The idiom “breast is best” might run counter to dominant social discourses and be more accurately framed as the unseen nursing breast is best.
• In light of the ways in which our society has given social significance to the breast, is it any wonder that the issue of what to do about them when they are attacked by disease is such a complex issue for women? In our society, women are routinely judged with regard to their breasts.

When breasts are altered because of disease or threat of disease, it can be deeply challenging for women to consider their response and actions. The discourses around acceptable expressions of femininity, and breasts as symbols of both social conformity and resistance, are integral to the discussion of women’s decisions to pursue or not pursue breast reconstruction.

1. For many decades, the only option a woman had when faced with breast cancer was a mastectomy.
2. In the early 1970s, poet and feminist Audre Lorde was diagnosed with breast cancer and underwent a mastectomy.
3. Lorde rejected the wearing of a prosthesis and wrote a powerful book, The Cancer Journals, about her journey recounting the negative reactions she was subject to because she chose to live her life openly as a one-breasted woman.

She describes physicians telling her that once she put on the prosthesis, “no one would know the difference.” Lorde felt that what was being communicated to her was that keeping everyone else comfortable and preventing others from the discomfort of facing her disease was all that mattered.

1. She recounts a separate incident visiting her breast surgeon’s office postmastectomy and being chided by the nurse for not wearing her prosthesis, thus negatively affecting the morale in the waiting room.
2. In both of these cases, what was paramount was what the breast represented to others and not to Lorde herself—the breast as symbol in the public domain.

Lorde was being pressured to look and behave a certain way for the comfort of others but she rejected this, choosing instead to openly wear her difference. She mourned her lost breast, her changed body, her cancer diagnosis, and eventually celebrated her life, believing that each woman must come to accept what her body has been through and to acknowledge that the bodies we live in and the body we publicly present are not neutral forms without political histories or consequences.

1. Today, women live in a world where there are greater choices when it comes to breast cancer treatment—breast conserving therapy, mastectomy alone, and mastectomy with reconstruction.
2. Because the last 2 types are most body altering, this commentary will focus on these.
3. There are women who, like Lorde, continue to choose to have a mastectomy alone.

Some of these women contend that all bodies, even bodies not impacted by cancer, are in a perpetual state of change and evolution and that the new shape of the post-mastectomy body is part of that process. Some argue that trauma and illness are part of all lives and these leave scars that speak to their journey.

For others, the trauma and feelings of illness that accompanied their cancer treatment are such that they do not want to undergo further surgery unless absolutely necessary: the pain, time away from regular activities, and hospital and physician visits that accompany reconstruction are investments they are not willing or able to make.

, Mastectomy alone may even offer a sense of freedom or permission to defy dominant discourse and reject narrow and limiting definitions and presentations of femininity. The Scar Project, a photographic exhibition of nude or nearly nude young women under the age of 40 who have had mastectomy alone or breast reconstruction, is one such disruption of dominant discourses.

The images are striking, powerful, and unapologetic. They speak of empowering women who wear their experience of cancer and their body without shame. This art stands as a counterdiscourse in which alternatives to the dominant discourse can be considered. The decision to pursue mastectomy alone, where the reconstructive option has been given, may or may not be determined by a sense of empowerment.

Women often have to contend with discourses that negatively influence choices about breast reconstruction in cases where they might otherwise wish to pursue it. Because breasts are not necessary for survival and breast reconstruction may be viewed as synonymous with cosmetic surgery, some women feel influenced by cultural messages that breast reconstruction is vanity driven, that one should be simply grateful to be alive, that reconstruction diminishes available resources for “important” surgeries in an already taxed medical system, and therefore represents selfishness.

1. Further, because of the idealization of youthful breasts and youthful women, some women may feel constrained against reconstruction because they may interpret it as something that is only for young or sexually active women.
2. The fact that some surgeons seem less likely to offer breast reconstruction consultations to older women perpetuates such discourses.

Social discourses and attendant practices such as these may mask the complexity of what appears to be a simple personal choice. Interestingly, because discourses are multiple and competing, the pressure to have reconstruction can also be turned on its head and women may face criticism for desiring this bodily modification.

In public health-care systems such as Canada’s, where the media regularly reports that the health-care system is under strain with lengthy wait times and scarce resources, the message to women wanting breast reconstruction may seem to be that they are selfish because they are draining health-care resources from what are perceived as more valuable areas of health care.

Unlike hip and knee replacement, cataract removal, and numerous other procedures that are performed to enhance quality of life, breast reconstruction can be viewed as superficial. There is a judgment here about what is socially acceptable as life enhancing and what is not, a judgment that is in direct tension with the acceptable presentation of womanhood, thereby making decisions around reconstruction fraught with contradictions.

1. While women are expected to present a socially defined version of femininity, a version that includes breasts, availing oneself of public resources to achieve this is not valued in the same way that the resources geared toward other life-enhancing procedures are.
2. Whether the case of a knee replacement or a breast reconstruction, greater participation in and satisfaction with life is the goal.

However, in the case of breast reconstruction, because of the social stigma of cosmetic surgery and its relation to reconstructive surgery, women may be influenced to avoid surgery in order to be seen to align with one set of dominant priorities over another.

Women must also navigate our culture’s dissonant position on vanity. Women are told that one’s physical appearance should be carefully attended to and cultivated in a socially acceptable manner and a great deal of time, money, and effort is dedicated to this by women and, increasingly, men. However, one’s preoccupation with one’s appearance should never cross the fine and shifting line that denotes excessive concern.

For some women, this translates into not wanting to be seen as the type of woman who would undertake cosmetic/reconstructive surgery, due to the belief that to actively pursue having breasts is a sign that they are overly concerned with their appearance.

, Yet, studies demonstrate that those who do not conform to social standards related to appearance face lower salaries, fewer job promotions, less likelihood of romantic partnerships, and sometimes overt harassment and discrimination. Maintaining and presenting a culturally acceptable version of femininity and womanhood is not only interpreted as indicative of appropriate social acquiescence but also of emotional and mental health.

The adage that “if you look good, you feel good” promises that emotional and psychological health are directly tied to one’s appearance. Women who are considering mastectomy alone may feel subject to insinuations that they do not care about how they look and, thus, may be interpreted as exhibiting some psychological, social, or emotional instability.

– In a recent unpublished study of breast reconstruction patients’ information needs undertaken by two of the authors of this commentary and a medical resident, it was not uncommon to have patients who had chosen reconstruction state that they could not imagine why someone would not choose this surgery as that they could not imagine life without breasts, albeit reconstructed.

Their incredulity was passionate and heartfelt, but it is important to acknowledge that it is also born of social discourses that construct notions of what constitutes health, vitality, femininity, and appropriateness. For women who desire and pursue reconstruction, their motivations can both affirm and challenge cultural expectations.

For some women, being without a breast or breasts may lead to uncomfortable feelings of marginalization from society’s construction of femininity, a concept they have been subject to since birth. Breast reconstruction allows such women to feel realigned with that discourse and to experience a sense of conformity that is comforting and familiar.

Note that these pressures are not heteroassumptive or heteronormative; women who identify as lesbian can be subject to the same pressures despite their marginalized social status. In a recent study, lesbian women cited the same concerns and motivators as heterosexual women in their desires for breast reconstruction.

1. Conforming to traditional notions of femininity may be particularly appealing in the face of illness and the cognitive dissonance that can accompany it.
2. For some women, the choice to have reconstruction stems from an attempt to regain a sense of what they themselves term as “wholeness” or “normalness” by fashioning a facsimile of their pre-cancer body.

, In a culture that often equates recovery with the expectation that one eliminates any sign of illness or injury, this desire is quite understandable.,- To look “normal” in an appearance-driven society can equate to being “normal”. Breast reconstruction might also allow women more control as to when and if they discuss their breast cancer history with others because the evidence of such is less obvious.

• Women may also contend that the lack of a breast, or breasts, and dealing with prostheses becomes an inconvenience that unduly hampers multiple aspects of life.
• Blending in” in order to reduce distractions or minimize barriers to priorities such as career, athletic aspirations, and social interactions is a strategy women have often used to their advantage.

By undergoing reconstruction and strategically performing a version of conformity, some women feel that they can more easily pass and thus be taken more seriously in various arenas of life., Harnessing social expectations and exerting control over their bodies, these women are removing distractions and barriers to their goals.

• One of the ways used to reconcile conflicting discourses urging either conformity or rebellion has been to exploit the discursive interplay between the technological and organic.
• In such a perspective, there is a contention that “wholeness” is an illusion and that all human bodies are constructions that are continually being formed and reformed in dialogue with the world around them.

, By taking such a viewpoint, women undertaking breast reconstruction are able to play an active role in recreating a particular version of their bodies. Just as one may use any variety of bodily technologies that challenge the notion of a natural body—hairstyle, clothing, cosmetics, piercings, or tattoos—so too can breast reconstruction be an example of the use of such technologies, of embracing the increasingly common conjunction of the organic and technological into a new form of being.

1. In such a case, women find comfort in being able to exert some control on the body,, a sense of participating in remaking the body, of restoring order from disorder.
2. Given the strong discourses around breasts in our culture, it should now be clear that whether a woman chooses to have breast reconstruction or not, the decision is not merely a personal one but is deeply embedded in her culture.

She is consciously and unconsciously shaped and influenced by messages that communicate what it is to be normal, feminine, and healthy. A woman’s response in the face of breast cancer may be to conform, rebel, or negotiate among these. As such, no single choice should necessarily be promoted when it comes to breast reconstruction; recognition of the discourses and pressures at play should be acknowledged in order to support women as they navigate their decision-making process.

Authors’ Note: An earlier version of this article was presented on June 1, 2014 by Carmen Webb at lululemon in Calgary, Alberta, at a ReThink sponsored meeting on breast reconstruction. Declaration of Conflicting Interests: The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article. Funding: The author(s) received no financial support for the research, authorship, and/or publication of this article.

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Hospital calls security on new mom after she was seen breastfeeding in the waiting room—and then escort her out,2014. Accessed September 5, 2018.14. UMC apologizes to breast-feeding mother,2014. Accessed February 11, 2015.15. Acker M. Breast is best but not everywhere,

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What is the blessing of the breast?

Genesis 49:25 – because of your father’s God, who helps you, becau. Genesis 49:25

Even by the God of thy father, who shall help thee The same with the mighty God of Jacob, by whom his hands had been made strong, and he would be still helped, protected, and defended against his powerful enemies; and by whom Christ, the antitype, was helped as man and Mediator against his enemies, and to do all the work he engaged in; and by whom all the Lord’s people are helped to fight his battles with their spiritual enemies, to withstand temptations, exercise every grace, and do the will and work of God: and by the Almighty, who shall bless thee with blessings of heaven above ; with those blessings which may be ascribed to the sun, moon, and stars, and their influences as means, and to the rain and dew which descend from thence; and as with such temporal blessings, so with spiritual ones in heavenly things in Christ: blessings of the deep that lieth under ; of rivers, fountains and springs that rise out of the earth from below, which water and make fruitful: blessings of the breasts, and of the womb an increase of children, and of cattle, and those healthy, thriving, and prosperous, which are great temporal mercies; as are the word and ordinances spiritual ones, those breasts of consolation, which such that are born again partake of, and grow thereby.

: Genesis 49:25 – because of your father’s God, who helps you, becau.

What does beating breast mean in the Bible?

The Living Rite column explores what you will see, hear, taste, touch or smell while at church this weekend. This Sunday we hear in the Gospel of the tax collector kneeling in the Temple beating his breast with remorse. This is a custom both ancient and contemporary.

• The practice of striking one’s breast is profoundly human and humble.
• For some, it conveys great emotion, usually extreme sorrow or sadness.
• You may recall stories of people beating their chests at funerals.
• In the Old Testament the Book of Nahum 2:7, speaking of the city of Nineveh, states: “The mistress is led forth captive, and her maidservants led away, moaning like doves, beating their breasts.

In the New Testament, we are told that after the crucifixion of Jesus many went away beating their breasts” (Lk 23:48). In a religious sense, beating one’s breast is an outward sign of inward contrition or sorrow. In Jewish tradition, at any time during a confession, when words to the effect “we have sinned” are stated, the left breast over the heart is struck with the right fist.

• In doing this, one is “taking to heart” the words being spoken and turning to penitence.
• The early Christians were also familiar with the practice, as St.
• Augustine and St.
• Jerome testify.
• No sooner have you heard the word ‘Confiteor,'” says Augustine, “than you strike your breast.
• What does this mean except that you wish to bring to light what is concealed in the breast, and by this act to cleanse your hidden sins?” (Sermo de verbis Domini, 13).

It was also a practice of the early Christians to strike their breast at “Forgive us our trespasses” in the Our Father. Before the reforms of the Second Vatican Council, it was a custom for people to strike their breast at the consecration and at the “Lamb of God,” although at those times it is not a gesture of penitence but rather profound worship.

The penitential act of the Mass in the new translation (which actually is a restoration to the original translation) has us say, “I confess to almighty God in what I have done and in what I have failed to do” and then to strike our breast as we continue with “through my fault, through my fault, through my most grievous fault.” The Confiteor recited in this manner, aligns it with the other “threefold” prayers of the liturgy; the Lord Have Mercy, the Holy Holy Holy and the Lamb of God.

Pay attention to which eucharistic prayer is used within the Mass you attend this Sunday. If it is Eucharistic Prayer I, watch closely. In this particular prayer, the priest strikes his breast as he says, ” to us, also, your servants, who, though sinners ” This action might surprise you.

Where in the Bible does it say a woman without breast?

8 We have a little sister, And she hath no breasts: What shall we do for our sister In the day when she shall be spoken for? 8 We have a young sister, and she has no breasts; what are we to do for our sister in the day when she is given to a man? 8 We have a little sister; her breasts are still unformed.

• What are we to do with our sister when she is asked for in marriage? 8 We have a little sister, And she hath no breasts: What shall we do for our sister In the day when she shall be spoken for? – 8 We have a little sister, and she has no breasts.
• What shall we do for our sister on the day when she is spoken for? 8 We have a young sister, and her breasts are still small.

What will we do for her when a young man comes courting? 8 We have a young sister, and her breasts are still small. What will we do for her when a young man comes courting? 8 We have a little sister, and she has no breasts. What will we do for our sister on the day she becomes engaged? 8 We have a little sister.

• She has no breasts.
• What shall we do for our sister In the day when she is to be spoken for? 8 We have a little sister, and she still has no breasts; what shall we do for our sister in the day when she shall be spoken for? 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for ? 8,,

What should we do for our sister ? 8 My brothers used to worry about me: “Our little sister has no breasts. What shall we do with our little sister when men come asking for her? 8 “We have a little sister, And she has no breasts; What shall we do for our sister On the day when she is spoken for? 8 We have a little sister, and her breasts are not yet grown.

What should we do for our sister on the day she becomes engaged? 8 “We have a little sister. Her breasts are still small. What should we do for our sister when she gets engaged? 8 We have a little sister, and her breasts are not yet grown. What shall we do for our sister on the day she is spoken for? 8 The Shulamite’s Brothers We have a little sister, And she has no breasts.

What shall we do for our sister In the day when she is spoken for? 8 We have a little sister too young to have breasts. What will we do for our sister if someone asks to marry her? 8 We have a little sister, and she has no breasts. What shall we do for our sister, on the day when she is spoken for? 8 We have a little sister, and she has no breasts.

What shall we do for our sister, on the day when she is spoken for? 8 Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to? 8 We have a little sister, and she has no breasts. What shall we do for our sister, on the day when she is spoken for? 8 We have a little sister, and she has no breasts.

What shall we do for our sister, on the day when she is spoken for? 8 “We have a little sister, and she hath no breasts; what shall we do for our sister in the day when she shall be spoken for? 8 “We have a little sister, and she hath no breasts; what shall we do for our sister in the day when she shall be spoken for? 8 soror nostra parva et ubera non habet quid faciemus sorori nostrae in die quando adloquenda est 8 soror nostra parva et ubera non habet quid faciemus sorori nostrae in die quando adloquenda est 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 8 We have a little sister.