Elisabeth Schüssler Fiorenza

You can help expand this article with text translated from the corresponding article in German. (April 2022) Click [show] for important translation instructions. View a machine-translated version of the German article. Machine translation, like DeepL or Google Translate, is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into the English Wikipedia. Consider adding a topic to this template: there are already 9,118 articles in the main category, and specifying|topic= will aid in categorization. Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article. You must provide copyright attribution in the edit summary accompanying your translation by providing an interlanguage link to the source of your translation. A model attribution edit summary is Content in this edit is translated from the existing German Wikipedia article at [[:de:Elisabeth Schüssler Fiorenza]]; see its history for attribution. You should also add the template {{Translated|de|Elisabeth Schüssler Fiorenza}} to the talk page. For more guidance, see Wikipedia:Translation.

Elisabeth Schüssler Fiorenza
Schüssler-Fiorenza in 2008
Born	Elisabeth Schüssler (1938-04-17) April 17, 1938 (age 86) Cenad, Romania
Nationality	German
Spouse	Francis Schüssler Fiorenza ​ ​ (m. 1967)​
Academic background
Roman Catholicism
Institutions	University of Notre Dame Episcopal Divinity School Harvard University
Notable works	In Memory of Her (1983)
Notable ideas	Kyriarchy
Website	projects.iq.harvard.edu/elisabethschusslerfiorenza

Elisabeth Schüssler Fiorenza (born 1938) is a Romanian-born

Schüssler Fiorenza subsequently became a co-founder of the Journal of Feminist Studies in Religion (of which she is still editor).[6] She was then appointed as the first Krister Stendahl Research Professor of Divinity at Harvard Divinity School. Her husband, Francis Schüssler Fiorenza, is Professor of Roman Catholic Studies at the same institution.

Schüssler Fiorenza has served on the board of editors of Concilium and is a past associate editor of the Catholic Biblical Quarterly.^[6] She was elected a member of the Catholic Biblical Association in 1971, was the first woman elected president of the Society of Biblical Literature (1987), and was elected to the American Academy of Arts and Sciences in 2001.^[6]

In Memory of Her: A Feminist Theological Reconstruction of Christian Origins is one of Schüssler Fiorenza's earliest and best-known books. This work, which argued for the retrieval of the overlooked contributions of women in the early Christian church, set a high standard for historical rigor in feminist theology. Additionally, she has published widely in journals and anthologies.

Schüssler Fiorenza has been credited for coining the word kyriarchy in her book But She Said: Feminist Practices of Biblical Interpretation.

In Memory of Her and Paul the Apostle

In the reconstruction of

She discusses the many encounters Paul has with women throughout the canon and in apocryphal works, noting that throughout, Paul saw the women as equals both as people and in ministry. Particular attention is spent on the Acts of Paul and Thecla, a story that, despite having Paul's name in the title, is primarily about the holiness and ministry of his extraordinary female companion.^[7]

To home in on the source of this reconstruction of gender equality, Schüssler Fiorenza turns to one of Paul's core theological verses, Galatians 3:28: "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." Schüssler Fiorenza sees this statement as "a key expression . . . of the theological self-understanding of the Christian missionary movement which had far-reaching historical impact."^[8] It also combatted the Gnostic understanding that "becoming a disciple means for a woman becoming ‘male,’ ‘like man,’ and relinquishing her sexual powers of procreation, because the male principle stands for the heavenly, angelic, divine realm, whereas the female principle represents either human weakness or evil."^[9] In Paul's Christian communities, women did not have to become like men to be holier; they simply had to follow Christ. From Schüssler Fiorenza's perspective, this declaration in Galatians is a confirmation of the legitimacy of, among other marginalized populations, women in ministry.

She also discusses the household codes found in Colossians 3:18–4:1 and 1 Peter 2:11–3:12, as well as what can be pieced together from Ephesians. She asserts that the households and the "church" housed in them would have originally been spaces of gender equality but as Christianity grew and faced increased pressures to conform to the Greco-Roman culture, sexism would have started to creep in. Coequal roles in ministry, like the early office of bishop, were considered to be "socially volatile [situations]."^[10] This, combined with a desire to take church power out of the hands of wealthy women, led to the introduction of patriarchy to the Pauline church.

While the oft-quoted misogynistic restrictions and verses were a part of Paul's epistles in some form, Schüssler Fiorenza insists that they existed to help ease tensions between the fledgling church and the surrounding culture, as well as ward off the perception of being a cult. However, post-Pauline and pseudo-Pauline communities “[drew] out these restrictions in order to change the equality in Christ between women and men . . . into a relationship of subordination.”^[11]

But She Said: Feminist Practices of Biblical Interpretation

Schüssler Fiorenza's work But She Said is both an expansion of her earlier works as well as a venture into developing feminist biblical interpretations. By this endeavor, Schüssler Fiorenza seeks to tend a feminist practice of interpreting biblical texts in ways that aid women's struggles for freedom and to create space for this re-seeing of biblical texts to occur.^[12] Key to Schüssler Fiorenza's goal is the deconstruction of a limiting theology that dominates the landscape of biblical interpretation. More than merely naming the patriarchal disposition of traditional, limited biblical ideologies, she exposes their elitist, racist and classist nature, thus identifying them as kyriarchal (master-headed).^[13] By pointing out the flaws of this limited perspective, she purposes that the kyriarchal biases of past interpreters may not be passed down into contemporary biblical discourse.^[13] Schüssler Fiorenza furthers this purpose by engaging in conversations with feminist theories and the process of biblical interpretation. A key element of Schüssler Fiorenza's contribution to biblical interpretation from this book is the presentation of interpretation as a spiraling dance. Schüssler Fiorenza uses the analogy of a dance to portray her approach, including feminist strategies of biblical interpretation and rhetoric of liberation, since interpretation is not accomplished in a purely linear fashion but, rather, consists of strategies that must be repeated much like the steps of a dance.^[13] Rejecting claims to objectivity and neutrality, Fiorenza's approach to biblical interpretation highlights the social and historical positions of both the reader and text, thus recognizing that all readings of texts, throughout history, are influenced by different perspectives and interests.^[14]

In the latter section of her work, Schüssler Fiorenza articulates a vision for a community by which a feminist reading of the bible can take place. This ekklesia of women should be upheld by radical equality and be a space by which feminist struggles for transforming societal and religious institutions can become realized.^[15] As a theoretical and real community of biblical interpreters, the ekklesia^[α] is a structure that pushes against interpretations that have led to domination. The ekklesia of women is a place marked by plurality, critical reflection and a commitment to liberation.^[14][16]

Published works

• Der vergessene Partner: Grundlagen, Tatsachen und Möglichkeiten der beruflichen Mitarbeit der Frau in der Heilssorge der Kirche (1964)
• Priester für Gott: Studien zum Herrschafts- und Priestermotiv in der Apokalypse, NTA NF 7 (1972)
• The Apocalypse (1976)
• Hebrews, James, 1 and 2 Peter, Jude, Revelation. Proclamation Commentaries together with Fuller, Sloyan, Krodel, Danker (1977 /1981)
• Invitation to the Book of Revelation: A Commentary on the Apocalypse with Complete Text from the Jerusalem Bible (1981)
• Lent. Proclamation II: Aids for Interpreting the Lessons of the Church Year. Series B, [together with Urban T. Holmes] (1981)
• In Memory of Her: A Feminist Theological Reconstruction of Christian Origins (1983)
• Bread Not Stone: The Challenge of Feminist Biblical Interpretation (1985)
• Revelation: Vision of a Just World (1991)
• But She Said: Feminist Practices of Biblical Interpretation (1992)
• Discipleship of Equals: A Critical Feminist Ekklesialogy Of Liberation (1993)
• Jesus: Miriam's Child, Sophia's Prophet: Critical Issues in Feminist Christology (1994)
• The Power of Naming (1996)
• Sharing Her Word: Feminist Biblical Interpretation in Context (1998)
• Rhetoric and Ethic: The Politics of Biblical Studies (1999)
• Jesus and the Politics of Interpretation (2000)
• Wisdom Ways: Introducing Feminist Biblical Interpretation (2001)
• The ninth chapter of Transforming the Faiths of our Fathers: Women who Changed American Religion, edited by Ann Braude. (2004)
• The Power of the Word: Scripture and the Rhetoric of Empire (2007)
• The Transforming Vision: Explorations in Feminist The*logy (2011)
• "Changing the Paradigms: Toward a Feminist Future of the Biblical Past." In Future of the Biblical Past, 289–305. Atlanta: Society of Biblical Literature, 2012.
• Changing Horizons: Explorations in Feminist Interpretation (2013)

Notes

References