Mary—The Feminine Face of the Church. By Rosemary Radford Ruether. Philadelphia: The Westminster Press, 1977. 106 pages. $3.65 (paper).

Horizons ◽  
1978 ◽  
Vol 5 (1) ◽  
pp. 94-96
Author(s):  
June O'Connor
1979 ◽  
Vol 7 (3) ◽  
pp. 295-301
Author(s):  
Ada Maria Isasi-Diaz

Many active Catholic women are not allowing the hierarchy to ignore the controversial question of the woman's role in the church today. Activist Ada Maŕia Isasi-Díaz was part of a group of women at Puebla and discusses the feminine presence there.


Slovene ◽  
2015 ◽  
Vol 4 (1) ◽  
pp. 377-393
Author(s):  
Maria B. Pliukhanova

This article is a publication, with commentary, of the text about Divine Wisdom from the Stishnoi Prolog, a Synaxarium with verses. It was conserved in the Pontifical Oriental Institute in Rome (Slavo 5), now in the Vatican Library; the manuscript dates from the beginning of the 16th century, and it originates from Novgorod or Pskov. This codex is well known among Slavists, who have expressed various contradictory judgments about its content. A series of texts—verses and lives of saints—have no analogues in other manuscripts. The source also contains some strange errors, even absurdities. On fol. 185 prayer verses are entered without a title; in other words, they have no relation to any specific event of the Church calendar. The prayer consists mainly of quotations. The first part, which is the beginning of the Great Doxology, does not glorify the Trinity but rather it glorifies Sophia, using the Novgorod masculine form Sofei. The final part of the prayer quotes Ps 146:5 on the greatness of the Lord. The middle part is a free variation on the theme of the paths in Sir 24. A similar text is in one of the manuscripts of Euphrosynus of Beloozero. The prayer can be correlated with the controversy about the nature of Sophia that began in Novgorod at the turn of the 15th–16th centuries and that is most definitely reflected in a later work, the Authentic Story about What Is Sofei, the Wisdom of God. By selecting the “Lords” citations, the author of the prayer seems to argue against the tendency to identify Sophia with Our Lady. In the fragment using the motifs from Sirach, there are grammatical ambiguities that can be interpreted as a desire to avoid the use of the feminine in relation to Wisdom. The cultural status of this text can be compared with paraliturgical inscriptions from Novgorod studied by Tatiana Rozhdestvenskaya.


Author(s):  
Paula Ermila Rivasplata Varillas

RESUMEN En el Antiguo Régimen ibérico, los hospitales fueron de las pocas instituciones que se caracterizaron por la especialización del trabajo femenino, convirtiéndose en lugares de refugio y de opción de vida para muchas mujeres que demostraban dedicación absoluta al hospital. En este contexto, la hipótesis planteada es que en un hospital regido por religiosos como fue el de las Cinco Llagas de Sevilla, se esquematizó el trabajo femenino del cuidado, caracterizado por el control, la prohibición y la separación de sexos. De tal manera que creó un reducto cerrado de la visibilidad pública de las labores realizadas por las enfermeras en una institución amparada por la Iglesia. La metodología utilizada fue la heurística y la hermenéutica de las fuentes primarias consultadas en el Archivo de la Diputación Provincial de Sevilla.   PALABRAS CLAVE: enfermeras, mujeres, Antiguo Régimen, Hospital de las Cinco Llagas, Sevilla   ABSTRACT In the Iberian Old Regime, hospitals were among the few institutions that were characterized by specialization of women’s work where the female nurse could develop freely, and they became places of refuge and life choice for many women who showed absolute dedication to the hospital. In this context, the raised hypothesis is that, in a hospital governed by religious as it was that of las Cinco Llagas of Seville, it was outlined the feminine work of the care, characterized by the control, the prohibition and the separation of sexes. In such a way that this hospital sheltered ill women and needed other women to work both in domestic and medical activities, creating a place closed to public visibility of the job done by these women in an institution protected by the church. The methodology used was heuristics and hermeneutics of primary sources consulted in the Archivo de la Diputación Provincial of Seville.   KEY WORDS: nurses, women, Old Regime, Hospital de las Cinco Llagas, Sevilla


Eikon / Imago ◽  
2013 ◽  
Vol 2 (2) ◽  
pp. 1-68
Author(s):  
Nathaniel M. Campbell

A significant point of  contention within  studies of  the twelfth-century visionary saint and Doctor of the Church, Hildegard of Bingen, is the question of her role in the production of the illuminated Scivias manuscript known as the Rupertsberg Codex. While current German scholarship has tended to preclude Hildegard’s hand, pre-war German scholars, who had access to the original manuscript before it was lost, and most modern Anglophone scholars have argued more or less strongly for  Hildegard’s influence on the design. This paper argues for Hildegard’s direction of the images based on their function as a theological discourse refracting the text. The images are not ancillary to or derivative of the work; they are integral to it. A key area of the manuscript design that reveals these authorial interventions is the color scheme. The use of certain colors, such as green and red, that have particular meanings in Hildegard’s symbolic vocabulary—even when at odds with the colors described in the recorded vision text—reveals the theological place of each image within Hildegard’s perception of salvation history. Furthermore, the extensive use of silver, gold, and blue in the manuscript can be understood both through Hildegard’s likely use of actual jewelry that contained enamel work and those metals, and through the theological meanings with which Hildegard imbues the metallic pigments. Such visual markers invested with theological significance thus argue for Hildegard’s design of the manuscript and aid the viewer- reader in interpreting the complex visual allegories at work in  Hildegard’s  often  enigmatic  visions. Finally, they reveal the dynamic ways in which Hildegard used the images to emphasize her theological insights into the feminine divine and its connection especially to her and her community  as  virgin members of a virgin Church.


Verbum Vitae ◽  
2020 ◽  
Vol 37 (2) ◽  
pp. 327-345
Author(s):  
Andrzej Persidok

The study is dedicated to the Mariology and ecclesiology of Henri de Lubac. It analyzes the works in which de Lubac emphasizes the unity of these two fields of theology, referring primarily to the Fathers of the Church and to the thought of Pierre Teilhard de Chardin. This article tries to show that these are not purely historical references, but an expression of de Lubac’s original reflection, which forms a coherent whole. This whole is reconstructed at the end of the article. In consequence, there might be seen a kind of “Western sophiology,” a theological synthesis in which the “feminine element” plays an important role, and the central, rather than peripheral, nature of the truths of faith concerning the Mother of God and the Church becomes visible.


2021 ◽  
Vol 77 (1) ◽  
Author(s):  
Prince E. Peters

Paul uses the word ἑνότης twice in Ephesians (4:3, 13), and quite strangely, those are the only two places where the feminine noun features in the whole of the New Testament. In the two passages where they appear, they both relate to invisible unity, the unity of the Spirit that produces a common faith and knowledge of the Son of God – εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ Θεοῦ. Such unity suggests that ecumenism amongst Christian denominations is not only a possibility, it is also a necessity as far as we all profess one Christ. This unity is however far from ecclesiological unionism. Considering that the church appears weak from the outside when its diverse lines of doctrine, sacraments and ministerial ethics are emphasised. This suggests that a reasonable antidote would be the emphasis on the philosophy of unity amidst our diversity especially to the hearing of non-Christians.Contribution: This study makes firm the belief that Christianity is formed on divergent traditions that produced various strands of practices, which in turn produce different Christian sects and denominations, and a reverse is not possible. It then suggests a bonding in faith through the invisibility of henotic unity, which the pericope suggests. This will help the church to amass a stronger defence politically and structurally against rival religions and social organisations even in the midst of doctrinal differences.


Author(s):  
Elizabeth Akpanke Odey ◽  
Gregory Ajima Onah

Gender construction in Nigeria is culturally constructed, gender processes are inculcated through the family, school, religion, peer group etc, as such women are relegated on their line of actions culturally. Thus, gender inequality has gained momentum. However, in the Pentecostal doctrines and dogma women position have change drastically giving credence to equal partnership with the men. Hence, this research aims at showing that Pentecostalism adapting itself as a Christian denomination that saturate itself as a possible gospel, involved in the rejuvenation of humanity have tendencies towards the appreciation and equivalent status women enjoys with the men counterpart, dominantly recognizing the important role women can play in the church and the society, as such priding the feminine role as a necessary complement to the masculine role. As such, women are allowed to own their parishes, women ministry, women pastorate, women counselors, women wing, and side by side leadership role with men etc. This serves as advocacy mechanism by Pentecostal ministry to reconstruct the cultural/traditional construct of gender in Nigeria.


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