By Hagith Sivan
Fourth gospel offers the reader with an early christian textual content during 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 admire to her dialogue of the which means of 'equality' whilst utilized to gender. particularly, 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 come across with the Johannine Jesus that's of considerable theological value to the gospel's acknowledged function (John 20:31). The six pairs are the mummy of Jesus (2:1-11) and the royal professional (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 liked 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
89. Meyers, ' "Women of the Neighborhood"'. 90. Frymer-Kensky, 'Bible and Women's Studies', p. 19. 91. See the expose of Nancy Partner, 'No Sex, No Gender', Speculum 68 (1993), pp. 419-43, to which I owe these reflections. 92. Partner, 'No Sex, No Gender', p. 423. 1. The Winding Paths of Biblical Wo/Manhood 21 the women fantasized by poets. In a way, historians of the present do exactly the same thing—imagine the women of the past. Fundamental notions of sexuality, identity and our own estimate of how deeply the cultural conventions of gender affect the way we think determine whether the 'women' we revive are human beings or cultural ideograms.
99 97. , Jerusalem: Wahrmann Books, 1967), I, pp. 62-90. Unless otherwise stated, translations from Jellinek's edition (referred to simply as 'Jellinek') are mine. 98. Cf. Boyarin, Unheroic Conduct, passim. 99. Cf. rabbinic definitions of a 'Jew' on the basis of ascribed maternity, a dictum which renders fatherhood, paradoxically and symbolically, an irrelevant assumption. On questions of Jewis 1. The Winding Paths of Biblical Wo/Manhood 23 Through a series of displacements the Torah becomes the link between Israel and Yahweh, providing a means of affirming identity and of representing the division between the sexes.
67-68. 84. Exum, Fragmented Women, pp. 15-17. 85. ), Feminist Perspectives on Jewish Studies (New Haven: Yale University Press, 1994), pp. 16-39. 86. ), A Feminist Companion to Ruth and Esther (The Feminist Companion to the Bible, 2nd Series, 3; Sheffield: Sheffield Academic Press, 1999), pp. 163-70 (167), also with comments on the evaluation criteria of these efforts. It is time, however, to move away from categorization of women as either 'victors', 'victims', 'virgins' and 'voices', the categories still used by Tikva Frymer-Kensky, Reading the Women of the Bible (New York: Schocken Books, 2002).