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Problems for a "Feminist" Jesus: Q & the Canaanite Woman
 - Second-wave feminists read the earliest strand of the Jesus tradition—the list of Jesus' sayings known as "Q" that is embedded in the Gospels of Matthew and Luke—as offering clues pointing toward a feminist Jesus.
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- Orthodox Jewish and feminist New Testament scholar Amy-Jill Levine lays out the evidence they were looking at, but challenges their conclusions that the early Jesus movement was egalitarian.
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- Third-wave feminist postcolonial scholar Musa Dube looks at a later passage in the Gospel of Matthew, the story of Jesus healing a foreign woman's daughter. Her reading shows how someone who has experienced colonialism sees less to praise in Jesus' (and Matthew's) attitude toward this woman, and thereby challenges second-wave feminists' interpretation of this passage.
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- Assigned Readings
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- Primary:
- Secondary:
- Amy-Jill Levine, "Women in the Q Communit(ies) and Traditions," in Women and Christian Origins (ed. Ross Shepard Kraemer and Mary Rose D'Angelo; New York: Oxford, 1999) 150-70
- Musa Dube, excerpt from Postcolonial Feminist Interpretation of the Bible (St. Louis: Chalice, 2000) 142-61, 169-77
- online class prep
- Writing Focus:
- Planting a naysayer in your text (They Say/I Say 77-89)
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- Seminar Leadership Summary and Questions
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- Slides for Lecture
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- Today's Authors
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Amy-Jill
Levine,
Carpenter Professor of New Testament Studies and Director, Carpenter Program in
Religion, Gender and Sexuality, Vanderbilt University. She is an Orthodox Jew and a feminist biblical scholar who specializes in the Gospel of Matthew. She is also the lead editor of an important edited series, Feminist Companion to the New Testament and Early Christian Writings. |
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Musa Dube is Professor of New Testament at the University of Botswana. Her research engages indigenous African traditions and the experience of colonization by a Christian nation to challenge white Western hegemony over biblical interpretation, and to bring the experience of colonization to bear on central biblical traditions such as the Exodus-Conquest cycle in the Hebrew Bible. She has also been a fearless critic of African churches for their poor responses to the HIV/AIDS crisis. |
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- Further Reading
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- Alexander, Paul. "Raced, Gendered, Faithed, and Sexed." Pneuma 35:3 (2013) 319-44.
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- Johnson, Lee A. "Lilies Do Not Spin: A Challenge to Female Social Norms." New Testament Studies 56:4 (2010) 475-90.
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- Gnanadason, Aruna. "Jesus and the Asian Woman: A Post-colonial Look at the Syro-Phoenician Woman/Canaanite Woman from an Indian Perspective." Studies in World Christianity 7:2 (2001) 162-77.
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- Gullotta, Daniel N. "Among Dogs and Disciples: An Examination of the Story of the Canaanite Woman (Matthew 15:21-28) and the Question of the Gentile Mission within the Matthean Community." Neotestamentica 48:2 (2014) 325-40.
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- Nortjé-Meyer, Lilly. "The Homosexual Body without Apology: A Positive Link between the Canaanite Woman in Matthew 15:21-28 and Homosexual Interpretation of Biblical Texts." Religion & Theology 9:1-2 (2002) 118-34.
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- Rukundwa, Lazare Sebitereko and Andries G. Van Aarde. "Revisiting Justice in the First Four Beatitudes in Matthew (5:3-6) and the Story of the Canaanite Woman (Mt 15:21-28): A Postcolonial Reading." Hervormde teologiese studies 61:3 (2005) 927-51.
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- Acknowledgements
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