It's almost embarrassing how little interest feminist scholars appear to have in different cultures, they have stared themselves blind at genital words (which hails through their texts more frequently than a search on Pornhub) that it's like nothing else really matters and though they may pay lip service to the concepts of nuance and complexity, it just never materializes in their texts.Īll in all, this was like reading the transcripts of a very angry woman's therapy sessions. She also treats history as if there was antiquity then colonialism, these are the roots of all evil, and all other cultures every where else, through all time, were perfectly fine and dandy and not kyriarchial like the no good very bad Western civilization. (And what if you challenge the two-source hypothesis and Q? Where does this leave her Sophia loving Q Jesus people?) But, then, again, as a card carrying member of the kyriarchy, I would say that. As far as academics go, this is like some first year effort that doesn't care about context, attribution, or a coherent argument to explain your point. Using Q she takes a hypothetical document, to construct a hypothetical argument, about a hypothetical group of women that she apparently understands very well based off of three dubiously used quotes from Luke and Matthew treated as absolutely clear evidence within two pages of writing. Personally, I like Sophiology.īut this is something else. And it's not like there aren't points to be made her, but its the nefarious intent she reads into it that's very odd and just makes her sound a bit unhinged. It creates this massive, centuries long conspiracy of all elite males masculinizing the Jesus tradition to purposefully oppress women. It also clearly uses intersectionality, which I'm pretty sure was coined in the 80's, no? It was at least established by 2015, when this second edition was published, so the fact that she clearly relies on intersectionality but never coins it as such just seems lazy. again, expecting a more sustained argument is the kyriarchy speaking. It uses personal anecdotes, like her four year old's kindergarten experience, as proof of all womens 'invisible scars' which is. It substitutes argument, reasoning, and intellectualism with assumptions and neologisms, but that's the kyriarchy in me speaking. It's mostly an emotional rant, but that's the kyriarchy in me talking. To no surprise, this was not my cup of tea. Must be nice to have a defensive non-sense answer to any and all criticism. Guess I won't get a seat at her fully democratic assembly of women since I'm just too hopelessly bound to the preconstructed linguistically coded frames of meaning of the kyriarchy. Might be easier to take seriously if it hadn't been made abundantly clear that the author views a woman like me as uncritical, unreflective, and filled with self-hatred (Sure, Jan). By assessing various Jesus traditions and interpretations as to whether they can engender liberating visions for today the book seeks to challenge and transform masculine Christian identity formations and exclusivist theological frameworks toward the basileia vision of justice and well-being for all. Re-imagining the Jesus movement in a feminist key transgresses the boundaries set by history, gender, and doctrine. Not simply a work of historical reconstruction, Miriam's Child, Sophia's Prophet is a work of constructive feminist theology, showing how the historically unrealized possibilities of Woman Wisdom can offer the vision of a different world and a different church. While teachings about Women Wisdom permeate the texture of the Christian ("New") Testament, they were quickly clothed in what the author calls kyriocentric (ruling-male) language. In her new book, Elisabeth Schussler Fiorenza charts the rise and fall into "historical amnesia" of the liberating movement gathered around Jesus as the prophet and messenger of Divine Sophia, or Woman Wisdom, the all-powerful female figure in early Jewish Scriptures and theology. Translated into eight languages, In Memory of Her is undoubtedly the best-known work throughout the world to date by a feminist biblical scholar. Miriam's Child, Sophia's Prophet is the long-awaited sequel to the author's best-selling scholarly work of a decade ago, In Memory of A Feminist Reconstruction of Christian Origins.
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