Mary Ann Beavis

Ally Kateusz

This interdisciplinary volume of text and art offers new insights into various unsolved mysteries associated with Mary Magdalene, Mary of Bethany, Mary the Mother of Jesus, and Miriam the sister of Moses. Mariamic traditions are often interconnected, as seen in the portrayal of these women as community leaders, prophets, apostles and priests. These traditions also are often inter-religious, echoing themes back to Miriam in the Hebrew Bible as well as forward to Maryam in the Qur'an. The chapters explore questions such as: which biblical Mary did the author of the Gospel of Mary intend to portray-Magdalene, Mother, or neither? Why did some writers depict Mary of Nazareth as a priest? Were extracanonical scriptures featuring Mary more influential than the canonical gospels on the depiction of Maryam in the Qur'an? Contributors dig deep into literature, iconography, and archaeology to offer cutting edge research under three overarching topics. The first section examines the question of "which Mary?" and illustrates how some ancient authors (and contemporary scholars) may have conflated the biblical Marys. The second section focuses on Mary of Nazareth, and includes research related to the portrayal of Mary the Mother of Jesus as a Eucharistic priest. The final section, “Recovering Receptions of Mary in Art, Archeology, and Literature,” explores how artists and authors have engaged with one or more of the Marys, from the early Christian era through to medieval and modern times.

Maria, Mariamne, Miriam

Rediscovering the Marys

HyeRan Kim-Cragg

Florence Morgan Gillman

When Paul wrote First Thessalonians shortly after the recipients had accepted the Gospel, many significant issues had already arisen among them. Of great concern was the social complexity, and even persecution, they encountered because they had “turned to God from idols” (1:9). The countercultural stance of those earliest believers, and especially the impact that may have had for women, is addressed throughout this commentary. While Paul directs no remarks only to women in this letter, the ramifications of his preaching on their daily lives emerge vibrantly from the application of a feminist hermeneutics of suspicion to the text. While Second Thessalonians is a shorter letter, it has been disproportionately influential on Christian thought, especially apocalyptic doctrine and the “Protestant work ethic.” From a feminist perspective, it is androcentric, rhetorically manipulative, and even violent. In this commentary, Mary Ann Beavis and HyeRan Kim-Cragg explore this text from many angles to expose both constructive and destructive implications in the text. Notably, they suggest a perspective on the “afflictions” endured by the Thessalonian church that neither glorifies suffering nor wishes for revenge but rather sees the divine presence in women’s acts of compassion and care in circumstances of extreme duress and inhumanity. From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God’s vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

1–2 Thessalonians

Scholarship on the historical Jesus and, now, on the "Jesus movement" generally divides into separate camps around two sticky questions: was Jesus an apocalyptic prophet and was the movement around him political, that is nationalistic or revolutionary? Mary Ann Beavis moves the study of the historical Jesus in a dramatic new direction as she highlights the context of ancient utopian thought and utopian communities, drawing particularly on the Essene community and Philo's discussion of the Therapeutae, and argues that only ancient utopian thought accounts for the lack of explicit political echoes in Jesus' message of the kingdom of God.

Looking for the Kingdom of God in the Roman World

Jesus & Utopia

A collection of feminist interpretations of parables about women and women's work. This volume not only fills a gap in the scholarly literature on parables, but brings to life vignettes from ancient Mediterranean women's lives and offer insights into the place of women in the ministry of Jesus, the early church, and Christian theology. It is a rich resource for scholarship, teaching and preaching.Contributors include the editor, Elisabeth Schnssler Fiorenza, Linda Maloney, Kathleen Nash, Pheme Perkins, Barbara Reid, Kathleen Rushton, Holly Hearon, and Adele Reinhartz. Topics include feminist readings of the Parable of the Persistent Widow, the ôWise and Foolish Virgins,ö the Prodigal Son, the Faithful Steward, and the ôBrideö in John 3.

Parables of Women, Work, and Wisdom

The Lost Coin

This book is a collaboration between a biblical scholar (Mary Ann Beavis) and a practical theologian (HyeRan Kim-Cragg) who are concerned with the way that the Bible is portrayed and interpreted in popular culture, including but not limited to the movies. This concern points to a need for a conversation, examining what the Bible actually says, in order to uncover transformations and distortions of the biblical stories in the wider culture--including Christian culture. Our conversation is counter-cultural, not in an oppositional way, but taking an alternative posture that aims to provide different insights by drawing from and closely looking at the Bible. The chapters take a Christian canonical approach, articulating "what the Bible says" (and doesn't say) with regard to culturally pervasive themes such as sin and salvation, Christ and Antichrist, heaven and hell, in contrast to popular understandings as disseminated in (primarily) film, advertising, television, etc. We hope that together we will open up fertile academic, ecclesial, and secular space for disclosing loaded cultural and ideological views towards offering positive and intriguing insights embedded in the Bible.

A Critical Conversation with Popular Culture in a Biblically Illiterate World

What Does the Bible Say?

The slave Onesimus is the central figure in the letter to Philemon, but he remains silent throughout the discourse. Studies of the letter focus on whether or not Onesimus was a fugitive slave, and on the question of Paul's intentions for him: did he want Philemon to accept him back as a brother in faith; did he expect Philemon to return Onesimus to him for his own use; or was Paul hinting that Philemon should manumit Onesimus? This study centers on Onesimus as an intentional convert; the first Christian slave whose name we know. Using research about early Christian slavery, slavery in the Roman world, and comparative evidence from African-American slave narratives, this study starts from the assumption that Onesimus had his own motives and aspirations in pursuing his association with Paul, and reconstructs his voice using hints within and outside the text that suggest his agency and subjectivity.

Onesimus in Context

The First Christian Slave

Hebrews seems like unpromising material for feminist interpretation, although it is the only New Testament writing for which female authorship has been seriously posited. Mary Ann Beavis and HyeRan Kim-Cragg highlight the similarities between Hebrews and the book of Wisdom/Sophia, which share cosmological, ethical, historical, and sapiential themes, revealing that Hebrews is in fact a submerged tradition of Sophia-Wisdom. They also tackle the sacrificial Christology of Hebrews, concluding that in its ancient context, far from symbolizing suffering and abjection, sacrifice was understood as celebratory and relational. Contributions from Filipina (Maricel and Marilou Ibita), Jewish (Justin Jaron Lewis), historical (Nancy Calvert-Koyzis), and First Nations (Marie Annharte Baker) perspectives bring additional scholarly, cultural, religious, and experiential wisdom to the commentary. From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God’s vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

Hebrews

University of Winnipeg. Institute of Urban Studies

Feminist Eutopian Visions of the City

Women and Urban Environments

The Paideia series offers critically acclaimed commentaries from today's top scholars. This volume exposes theological meaning in Mark by tracing its use of rhetorical strategies.

Mark

This monograph focuses on "Christian Goddess Spirituality" (CGS), the phenomenon of (mostly) women who combine Christianity and Goddess Spirituality, including Wicca/Witchcraft. Mary Ann Beavis’s study provides ethnographic data and analysis on the lived religious experience of CGS practitioners, drawing on interviews of over 100 women who self-identify as combining Christianity and Goddess spirituality. Although CGS also has implications for Goddess Spirituality and related traditions (e.g., Neopaganism, Wicca), here, CGS is considered primarily as a phenomenon within Christianity. However, the study also shows that the fusion of Christian and Goddess spiritualties has had an impact on non-Christian feminist spirituality, since Goddess-worshippers have often constructed Christianity as the diametrical opposite and enemy of the Goddess, to the point that some refuse to admit the possibility that CGS is a valid spiritual path, or that it is even possible. In addition, biblical, Jewish and Christian images of the divine such as Sophia, Shekhinah, the Virgin Mary, and even Mary Magdalene, have found their way into the "Pagan" Goddess pantheon. The main themes of the study include: overlaps and differences between Christian feminist theology and CGS; the routes to CGS for individual practitioners, and their beliefs, practices and experiences; proto-denominational classifications ("spiritual paths") within CGS; CGS thealogy (Christian discourse about the female divine); and the future of CGS in social scientific and ecclesiological context. Christian Goddess Spirituality will be of interest to scholars of religion, especially those with interests in women and religion, feminist spiritualities, feminist theology/thealogy, alternative spiritualities, New Religious Movements, and emergent Christianities.

Mary Ann Beavis

Books

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