玛丽和早期基督教女性:隐藏的领导力艾丽·卡图斯著(书评)

IF 0.5 0 HUMANITIES, MULTIDISCIPLINARY
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As Kateusz observes, \"modern Protestant, Orthodox, and Catholic interpretation, not to mention layers of their associated gender theology\" has conditioned scholars to deny the Virgin the same favorable treatment as other New Testament women, despite the abundance of extracanonical literary and artistic evidence of her leadership (13). Kateusz's goal is to recover this history, \"hiding in plain sight,\" of Mary's authority as priest and bishop—roles which indicate a persistent \"discipleship of equals\" (as Elizabeth Shüssler Fiorenza described the Jesus movement), which ancient scribes, the church of the West, and modern researchers have occluded. The first three chapters establish the book's aims, methods, and scope. Chapter 1 (re)introduces readers to the Virgin Mary as a founding Abrahamic figure through a cursory survey of principal sources, such as the Proto-Gospel of James and the Gospel of Bartholomew. Kateusz foregrounds redaction analysis in her methodology, a means to investigate the ancient church's ideological struggles over gender roles. Kateusz approaches iconographic artifacts in much the same way, treating outlying depictions of women's leadership in the early record as evidence of wider patterns of female authority based on their unlikely survival through centuries of repression. In chapter 2, Kateusz challenges the standard of lectio brevior potior (preferring the shortest reading) by meticulously demonstrating the tendency of scribes to excise or shorten texts around the markers of female authority; Kateusz notes especially the offense scribes took to women exorcising demons and bearing censers and incense—activities attributed to Mary in the earliest layer of the dormition narratives and several iconographic remains associated with the Anastasis shrine in Jerusalem. Chapter 3 extends the analysis to the testimonies surrounding extracanonical women like Mariamne, Irene, Nino, and Thecla, whose narrative traditions likewise expose a scribal bias against women prophesying, preaching, and baptizing. The next three chapters explore various dimensions of Mary's authority as priest and bishop. Chapter 4 analyzes iconographic scenes depicting Mary with arms raised—a gesture of blessing which Kateusz links to the high priesthood of the temple—and donning the episcopal pallium—a cloth worn by bishops while officiating the eucharist. By studying them alongside literary evidence of women's leadership, Kateusz argues that these scenes of Mary both idealized and [End Page 553] reinforced clerical offices for women. Chapter 5 investigates liturgical objects, like chalices and censers, that pair Mary and Jesus, much as the earliest layers of the Proto-Gospel of James and the dormition narratives invite comparisons between the Virgin Mother and her Son. Kateusz argues that the conventional dating of these artifacts to 500 ce or later may be too conservative, for it partly rests on the fraught premise that the Council of Ephesus precipitated elevation of Mary in art, when the opposite may be true, as Kateusz's critical...","PeriodicalId":16220,"journal":{"name":"Journal of Late Antiquity","volume":null,"pages":null},"PeriodicalIF":0.5000,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Mary and Early Christian Women: Hidden Leadership by Ally Kateusz (review)\",\"authors\":\"\",\"doi\":\"10.1353/jla.2023.a906779\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Reviewed by: Mary and Early Christian Women: Hidden Leadership by Ally Kateusz Michael Beshay Mary and Early Christian Women: Hidden Leadership Ally Kateusz Cham, Switzerland: Palgrave MacMillan, 2019. Pp. xvii + 295. ISBN: 978-3-030-11111-6. 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引用次数: 0

摘要

玛丽和早期基督教女性:隐藏的领导力,作者:Ally Kateusz Cham,瑞士:Palgrave MacMillan, 2019。第17 + 295页。ISBN: 978-3-030-11111-6。圣母玛利亚对古代基督徒意味着什么?许多早期教会的历史学家可能会说,“很少”,因为在公元前431年以弗所会议之前,她在新约圣经和教父资料中的重要性记录很少。因此,玛丽当时被授权为“上帝之母”(theotokos)的地位促使教会赞助对她的崇拜,将她的地位提升到准神的地位,同时越来越多地将她作为服从、屈服和自我牺牲的典范。然而,在过去的几十年里,由于像Ally Kateusz这样的玛丽安学者的共同努力,关于圣母在以弗所之前的突出地位的新见解出现了,他们强调了玛丽在伪经和“异端”来源中的突出作用。与教父的著作相反,经书外的资料把玛丽描绘成一个礼仪和使徒的领袖。但是,这些关于圣母玛利亚权威的观点有多古老、广泛和持久呢?具有讽刺意味的是,最习惯于调查这个问题的女权主义学者,就像对其他玛利亚(最突出的是抹大拉,不太像玛莎的妹妹)的研究一样,拒绝将圣母玛利亚纳入女性领袖的典范之列。正如Kateusz所观察到的那样,“现代新教、东正教和天主教的解释,更不用说他们相关的性别神学的层次”,已经使学者们有条件地否认圣母与其他新约女性一样受到优待,尽管有大量的非正统文学和艺术证据证明她的领导地位(13)。Kateusz的目标是恢复这段历史,“隐藏在视线之中”,玛丽作为牧师和主教的权威,这表明了一种持久的“平等的门徒”(正如伊丽莎白·舍尔斯勒·费奥伦萨对耶稣运动的描述),这是古代文士、西方教会和现代研究人员所掩盖的。前三章确立了本书的目标、方法和范围。第1章(再)通过对主要资料的粗略调查,向读者介绍圣母玛利亚作为亚伯拉罕的创始人物,如雅各福音和巴多罗买福音。Kateusz在她的方法论中突出了编辑分析,这是一种研究古代教会在性别角色上的意识形态斗争的方法。Kateusz以同样的方式处理图像文物,将早期记录中对女性领导的偏远描述作为女性权威更广泛模式的证据,这些模式基于她们在几个世纪的压制中不太可能生存下来。在第二章中,Kateusz通过细致地展示抄写员在女性权威标记周围删减或缩短文本的趋势,挑战了选读的标准(更喜欢最短的阅读);Kateusz特别注意到文士们对女性驱魔和拿香炉和香的行为的冒犯,这些行为在最早的一层关于复活的叙述中被认为是玛丽的行为,还有一些与耶路撒冷阿纳斯塔西斯神殿有关的肖像遗迹。第三章将分析扩展到围绕着像玛丽安、艾琳、尼诺和特格拉这样的非正统女性的证词,她们的叙述传统同样暴露了对女性预言、讲道和洗礼的抄写偏见。接下来的三章探讨了玛利亚作为牧师和主教的权威的各个方面。第4章分析了描绘玛丽举起手臂的肖像场景——一种祝福的姿态,Kateusz将其与寺庙的高级祭司联系起来——并穿着主教长袍——一种主教在主持圣餐时穿的衣服。通过研究她们和女性领导的文学证据,Kateusz认为,玛丽的这些场景既理想化了,也强化了女性的文职职位。第5章调查了礼拜用的物品,比如圣餐杯和香炉,把玛利亚和耶稣放在一起,就像《雅各福音》最早期的几层一样,关于耶稣受难的叙述也会把圣母和她的儿子进行比较。Kateusz认为,将这些文物的传统年代定在公元500年或更晚可能过于保守,因为它部分建立在一个令人担忧的前提上,即以弗所会议促进了玛丽在艺术上的提升,而事实恰恰相反,正如Kateusz的关键……
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Mary and Early Christian Women: Hidden Leadership by Ally Kateusz (review)
Reviewed by: Mary and Early Christian Women: Hidden Leadership by Ally Kateusz Michael Beshay Mary and Early Christian Women: Hidden Leadership Ally Kateusz Cham, Switzerland: Palgrave MacMillan, 2019. Pp. xvii + 295. ISBN: 978-3-030-11111-6. What did the Virgin Mary mean to ancient Christians? Many historians of the early church might say, "very little," given the slim record of her significance in the New Testament and patristic sources prior to the Council of Ephesus in 431 ce. Accordingly, Mary's then authorized status as "Mother of God" (theotokos) [End Page 552] prompted the church to sponsor her veneration, elevating her status to something quasi-divine, while increasingly holding her up as a model of obedience, submission, and self-sacrifice. Over the last decades, however, new insights have emerged about the Virgin's prominence prior to Ephesus, thanks to the concerted efforts of Marian scholars, like Ally Kateusz, who highlight Mary's conspicuous roles in apocryphal and "heretical" sources. Contrary to patristic writings, extracanonical sources portray Mary as a liturgical and apostolic leader. But how ancient, widespread, and enduring were these views of the Virgin Mary's authority? Ironically, feminist scholarship most accustomed to investigating this question, as it has in the case of other Marys (most prominently the Magdelene, less so Martha's sister), has resisted including the Virgin among its cast of exemplars of women's leadership. As Kateusz observes, "modern Protestant, Orthodox, and Catholic interpretation, not to mention layers of their associated gender theology" has conditioned scholars to deny the Virgin the same favorable treatment as other New Testament women, despite the abundance of extracanonical literary and artistic evidence of her leadership (13). Kateusz's goal is to recover this history, "hiding in plain sight," of Mary's authority as priest and bishop—roles which indicate a persistent "discipleship of equals" (as Elizabeth Shüssler Fiorenza described the Jesus movement), which ancient scribes, the church of the West, and modern researchers have occluded. The first three chapters establish the book's aims, methods, and scope. Chapter 1 (re)introduces readers to the Virgin Mary as a founding Abrahamic figure through a cursory survey of principal sources, such as the Proto-Gospel of James and the Gospel of Bartholomew. Kateusz foregrounds redaction analysis in her methodology, a means to investigate the ancient church's ideological struggles over gender roles. Kateusz approaches iconographic artifacts in much the same way, treating outlying depictions of women's leadership in the early record as evidence of wider patterns of female authority based on their unlikely survival through centuries of repression. In chapter 2, Kateusz challenges the standard of lectio brevior potior (preferring the shortest reading) by meticulously demonstrating the tendency of scribes to excise or shorten texts around the markers of female authority; Kateusz notes especially the offense scribes took to women exorcising demons and bearing censers and incense—activities attributed to Mary in the earliest layer of the dormition narratives and several iconographic remains associated with the Anastasis shrine in Jerusalem. Chapter 3 extends the analysis to the testimonies surrounding extracanonical women like Mariamne, Irene, Nino, and Thecla, whose narrative traditions likewise expose a scribal bias against women prophesying, preaching, and baptizing. The next three chapters explore various dimensions of Mary's authority as priest and bishop. Chapter 4 analyzes iconographic scenes depicting Mary with arms raised—a gesture of blessing which Kateusz links to the high priesthood of the temple—and donning the episcopal pallium—a cloth worn by bishops while officiating the eucharist. By studying them alongside literary evidence of women's leadership, Kateusz argues that these scenes of Mary both idealized and [End Page 553] reinforced clerical offices for women. Chapter 5 investigates liturgical objects, like chalices and censers, that pair Mary and Jesus, much as the earliest layers of the Proto-Gospel of James and the dormition narratives invite comparisons between the Virgin Mother and her Son. Kateusz argues that the conventional dating of these artifacts to 500 ce or later may be too conservative, for it partly rests on the fraught premise that the Council of Ephesus precipitated elevation of Mary in art, when the opposite may be true, as Kateusz's critical...
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Journal of Late Antiquity
Journal of Late Antiquity HUMANITIES, MULTIDISCIPLINARY-
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