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data-moment_callback="onGoogleOneTapEvent" id="g_id_onload"></div><div class="ds-top-related-works--grid-container"><div class="ds-related-content--container ds-top-related-works--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="0" data-entity-id="81567542" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/81567542/Feminist_Christology_and_Counterproposal_pdf">Feminist Christology and Counterproposal.pdf</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="215414821" href="https://independent.academia.edu/BrunaAllen">Bruna Allen</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2022</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" 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By Elizabeth Schussler Fiorenza. Continuum, New York, 1994. Pp. x + 262. $22.95</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="71125363" href="https://independent.academia.edu/GoodDeirdre">Deirdre Good</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Scottish Journal of Theology, 1999</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Jesus, Miriam's Child, Sophia's Prophet: Critical Issues in Feminist Christology. By Elizabeth Schussler Fiorenza. Continuum, New York, 1994. Pp. x + 262. $22.95","attachmentId":104907449,"attachmentType":"pdf","work_url":"https://www.academia.edu/105457449/Jesus_Miriams_Child_Sophias_Prophet_Critical_Issues_in_Feminist_Christology_By_Elizabeth_Schussler_Fiorenza_Continuum_New_York_1994_Pp_x_262_22_95","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/105457449/Jesus_Miriams_Child_Sophias_Prophet_Critical_Issues_in_Feminist_Christology_By_Elizabeth_Schussler_Fiorenza_Continuum_New_York_1994_Pp_x_262_22_95"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="2" data-entity-id="12821763" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/12821763/Jesus_Christ_as_Woman_Wisdom_Feminist_Wisdom_Christology_Mystery_and_Christs_Body">Jesus Christ as Woman Wisdom: Feminist Wisdom Christology, Mystery, and Christ's Body</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="31557465" href="https://tst.academia.edu/SusieLoewen">Susie Loewen</a></div><p class="ds-related-work--abstract ds2-5-body-sm">This Master's thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. 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(Chris) Hackett</a></div><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"(2013) \"A Fragment of Christology: Feminism as a Moment of Chalcedonian Humanism\" Australian eJournal of Theology 20.1, 1-17. ","attachmentId":31405658,"attachmentType":"pdf","work_url":"https://www.academia.edu/3714346/_2013_A_Fragment_of_Christology_Feminism_as_a_Moment_of_Chalcedonian_Humanism_Australian_eJournal_of_Theology_20_1_1_17","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/3714346/_2013_A_Fragment_of_Christology_Feminism_as_a_Moment_of_Chalcedonian_Humanism_Australian_eJournal_of_Theology_20_1_1_17"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="4" data-entity-id="40087422" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/40087422/Contextual_Christology_How_Cultural_Perspectives_of_Christ_Affect_the_Treatment_of_Women">Contextual Christology: How Cultural Perspectives of Christ Affect the Treatment of Women</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="54352819" href="https://smu.academia.edu/EmilyNelmsChastain">Emily Nelms Chastain</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2017</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Contextual Christology: How Cultural Perspectives of Christ Affect the Treatment of Women","attachmentId":60295172,"attachmentType":"pdf","work_url":"https://www.academia.edu/40087422/Contextual_Christology_How_Cultural_Perspectives_of_Christ_Affect_the_Treatment_of_Women","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/40087422/Contextual_Christology_How_Cultural_Perspectives_of_Christ_Affect_the_Treatment_of_Women"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="5" data-entity-id="37378528" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018">Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="2249017" href="https://lamp.academia.edu/IoannaSahinidou">Ioanna Sahinidou</a></div><p class="ds-related-work--abstract ds2-5-body-sm">The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge. 1. Feminist Christology 'Can a male saviour save women?' (Ruether, 1993) ii Classical Christology brings together two ideas: that of a messianic king of a time of redemption and that of divine wisdom that grounds the cosmos uniting the human and the divine. The patriarchalization of those issues happens by repression in both Judaism and Christianity of the female symbol. Christianity changed, within the messianic renewal movement of first century Judaism into the new religion of the Roman Empire. Women could not represent Christ, the leader of the existing social hierarchy who appeared as male God whom only a man can represent. In Aristotelian biology (Aristotle, 1993, 1994)) iii procreative power was known as only male-capacity; the female was the 'passive recipient-incubator' of the male seed that had generative power. (Ruether, 1993) iv In medieval scholasticism this Christology is argued both on symbolic and biological contexts. The male, thought to be the generic sex of the human species, represents the fullness of human nature; woman is defective both physically and morally. The incarnation of Logos (Word) into a male was thought to be an ontological necessity. Only the male can represent Christ, and his own representatives must be males. A Christology that identifies the maleness of the historical Christ and of the divine Logos, with normative humanity excludes women to represent Christ, and sees them as second-class citizens in both creation and redemption. Υet Christianity offers alternative Christologies. For androgynous Christologies (Ruether, 1993) v the split of maleness-femaleness ends in redeemed humanity. Their root lies in the belief that Christ redeems the entire human nature, male and female, an idea grounded on Gal. 1.28. (Ruether, 1993) vi Behind the androgynous Christologies lies often the idea of an original androgyne that existed, according to which Adam contained both male and female. The splitting of the female from the male side of Adam results in the fall of humanity and the advent of sex and sin. Christ, the new androgynous Adam, helps the redeemed to regain their humanity. In Christ, the male gains a model of androgyny of a person both commanding and nurturing. While the female relates to a mothering person, she does not gain a comparable androgyny. The concept of perichoresis emerges at the time between Aristotle and Aquinas. Despite the patriarchal, military structure of social life, a part of mainstream theological anthropology recognized the androgynous anthropology and Christology. According to Cyril of Alexandria, in an anthropocentric but not androcentric text the human being man or woman, yet not just man is an icon of godly ruling on earth: 'θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος.' (Cyril, PG 69.20). vii John Chrysostom sums up the work of Christ in whom 'all things hold together (Colossians 1:15-17) who is everything for all: father, brother, bridegroom, dwelling, clothing, root, friend, head, sister, and mother. Christ was born of a virgin according to the scriptures, as no human being has ever been born. The mother of Christ did not have sexual intercourse with any man. Christ incarnated received a human nature from his mother, but he did not receive a genetic code from a human father. Then humanly speaking Christ could be seen as not a complete human being,</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Feminist and Ecofeminist Christology my article ‘Feminist and Ecofeminist Christology’ published in International Journal of Social Science Studies, Vol. 6, No. 4, April 2018","attachmentId":57340959,"attachmentType":"pdf","work_url":"https://www.academia.edu/37378528/Feminist_and_Ecofeminist_Christology_my_article_Feminist_and_Ecofeminist_Christology_published_in_International_Journal_of_Social_Science_Studies_Vol_6_No_4_April_2018","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" 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