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- W3195133086 abstract "Christian identity is inextricable from gender identity. Throughout Christianhistory, determining how individuals incarnate divine authority has been criticalto the communication and legitimation of Christian testimonies. What can thewords emanating from a particular physical body signify for the broader socialmovements that have fuelled Christianity? Evaluating such testimony mighteven be understood as the original practice of Christianity, insofar as the witnessof a single male, Jewish body provided its genesis as a sectarian movement,and insofar as disagreements over subsequent witnesses and their ecclesiasticallegitimacy became the grounds for nearly every denominational discord, theological innovation and mystical experimentation within that diverse tradition.Whether it was Peter appraising Mary Magdalene, Hilarianus adjudicatingPerpetua, or John Winthrop assessing Anne Hutchinson, refereeing a witness’stestimony has been a primary task of (male) ecclesial authorities. Knowingwhether (and how) you, as a particular embodied witness, have the right tospeak about God (and what it means when you do) has encouraged the granddiversity of Christian expression.Within this history, women have played a central, if controversial, role.Women were integral to Christianity at its origins even as their gendered bodiesposed real problems to the ecclesiology that emerged to fix and canonize itsearliest texts. According to the New Testament gospels, women were reportedto have been the first witnesses to the resurrection, but even their testimonieswere suspect in the eyes of some of the men among their community. Despitethis suspicion, women came to take on prominent positions in the early Jesusmovement. They hosted and led house churches shielded from the hostile gazeof Roman authorities and some held ecclesiastical offices in the early church(Osiek et al. 2006).1 Paul, for example, greets a deacon named Phoebe(Romans 16: 1) and assumes that women are praying and prophesying duringworship (I Corinthians 11). In their practice as prophets, women would notonly have been authors of ecstatic communal speech, but also would haveserved as material witnesses to the faith by preaching, teaching, leading prayerand perhaps even performing the Eucharist meal. Women’s leadership, however,did not go unchallenged. Every variety of ancient Christianity that advocated" @default.
- W3195133086 created "2021-08-30" @default.
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- W3195133086 date "2013-06-03" @default.
- W3195133086 modified "2023-09-23" @default.
- W3195133086 title "Material witnesses: Women and the mediation of Christianity" @default.
- W3195133086 doi "https://doi.org/10.4324/9780203521748-8" @default.
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