Mary Ann Beavis – författare

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.

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.

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.

In this addition to the well-received Paideia series, Mary Ann Beavis examines cultural context and theological meaning in Mark. Paideia commentaries explore how New Testament texts form Christian readers by• attending to the ancient narrative and rhetorical strategies the text employs• showing how the text shapes theological convictions and moral habits• commenting on the final, canonical form of each New Testament book• focusing on the cultural, literary, and theological settings of the text• making judicious use of maps, photos, and sidebars in a reader-friendly formatStudents, pastors, and other readers will appreciate the insights that Beavis derives from interrogating the text through multiple perspectives.

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.

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 seriesFeminist 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.

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.

Mark 4.11-12, the 'parable theory' passage, has probably been commented upon more often than any other section of Mark's Gospel. The saying has usually been interpreted as an authentic utterance of Jesus, which was subsequently misunderstood and misinterpreted by early Christians - including the evangelist Mark. The precise meaning of the mystery logion in the ministry of Jesus is notoriously elusive, since we have no information about the context in which it was spoken, or about the audience to which it was addressed. Much more, however, can be known about the interpretative context of the logion in Mark, since it is surrounded by passages that seem to echo the mystery saying. This study examines the complex web of literary relationships between Mark 4.11-12 and the Gospel as a whole. Dr Beavis's fresh interpretation is unusual in that she undertakes to interpret the Gospel of Mark, as far as possible, from the point of view of its 'historical' readers/audience. Chapters 1 and 2 of the book attempt to describe the 'community' for which the Gospel was written, and in the rest of the book, this socio-cultural setting is used to investigate the meaning of the mystery saying for the original readers/hearers of Mark.

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 oWise and Foolish Virgins,o the Prodigal Son, the Faithful Steward, and the oBrideo in John 3.