By Hagith Sivan
Fourth gospel offers the reader with an early christian textual content within which men and women are taken care of as "a discipleship of equals" as this time period is widely understood within the paintings of Elisabeth Schussler Fiorenza yet certified with recognize to her dialogue of the which means of 'equality' whilst utilized to gender. in particular, the gospel includes six examples of "gender pairs" of characters (a widely-accepted lukan feature). The individuals of every pair are portrayed in a parallel or contrasting religion stumble upon with the Johannine Jesus that is of considerable theological value to the gospel's acknowledged goal (John 20:31). The six pairs are the mum of Jesus (2:1-11) and the royal authentic (4:46-54); nicodemus (3:1-12) and the samaritan lady (4:4-42); the guy born blind (9:1-41) and Martha (11:1-54); Mary of Bethany and Judas (12:1-8); the mum of Jesus and the cherished disciple (19:25-27); Mary Magdalene (20:11-18) and Thomas (20:24-29).
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Additional info for Between Woman, Man and God: A New Interpretation of the Ten Commandments
Hanson and S. ), Ancient Israelite Religion: Essays in Honor of Frank Moore Cross (Philadelphia: Fortress Press, 1987), pp. 397-419 (399-400). ), A Feminist Companion to the Song of Songs (The Feminist Companion to the Bible, 1; Sheffield: JSOT Press, 1993), pp. 11-27. 83. J. Cheryl Exum, Fragmented Women: Feminist (Subversions of Biblical Narratives (Valley Forge, PA: Trinity Press International, 1993), pp. 67-68. 84. Exum, Fragmented Women, pp. 15-17. 85. ), Feminist Perspectives on Jewish Studies (New Haven: Yale University Press, 1994), pp.
1 and passim. 78. Richard A. Freund, 'Naming Names: Some Observations on "Nameless Women" Traditions in the MT, LXX and Hellenistic Literature', SJOT6 (1992), pp. 213-32 (225). 79. David Noel Freedman, The Nine Commandments (New York: Doubleday, 2000), an earlier version of which is criticized by Rodd, Glimpses, p. 82. Note the absence of covetousness, a factor that has also undermined Phillips' hypothesis regarding the Decalogue as a criminal code because intent does not appear as a punishable crime.
Feminist investigations of biblical women have eloquently demonstrated how patriarchal concerns manufacture female stereotypes. 91 The questions that we need to pose are: What do we mean by being a man, and being a woman, in private and in public? Is this identity founded in the self or in society? One problem which all biblical scholars must face is the lack of historical specificity in which to anchor conventions of gender. We can only, with much circumspection, address issues of sexual identity, sexuality and the sex-linked protocols of social life.