Download Christina Rossetti’s Feminist Theology by L. Palazzo PDF

By L. Palazzo

This quantity disputes the belief that Rossetti used to be a follower of Keble and Pusey, and exhibits how her dissatisfaction with the male-dominated name to celibacy led her to reject their notions of worldliness, and to shape a more in-depth bond with the actual global and the physique.

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Example text

The validity of Jesus’ teaching for women, which the conclusion promotes, lies not in the sense that to be weak is to be Christ-like (although it does not exclude such a parallel) which, as we have seen, traps women in a subordinate position, but because it is specifically directed towards the liberation of the defenceless, the powerless and disenfranchised, it speaks to women; it recognises their experiences. In the incident of Mark’s 30 Christina Rossetti’s Feminist Theology Gospel Jesus was angry when his disciples denied children direct access to him, and taking the children in his arms proclaimed his affinity with them, ‘for of such is the kingdom of God’ (Mark 10:14).

Take, for example, the milkmaid episode. 94) as a representative of evil. But the Victorian reader would immediately recognise the milkmaid as an evil temptress, a Miltonic Eve leading Adam astray. There is no subversion here. The narrator even raises in her audience if not a laugh, then a wry smile, in the revelation that the Prince is making excuses for himself. Rossetti knows her audience: Loth to stay, yet to leave her slack, He half turned away, then he quite turned back: For courtesy’s sake he could not lack To redeem his own royal pledge Ahead too the windy heaven lowered black With a fire-cloven edge.

W. Littledale, a High Church friend of the Rossettis’ good friends, the Scotts, and chaplain to a London Sisterhood. Although Rossetti’s emphasis on the moral superiority of women was probably derived from evangelical notions of woman’s purity and came through her mother, Rev. Burrows appears to have had a considerable influence on her in his fair-minded attitude towards women, fallen women in particular. In a sermon to raise money for the Oxford Female Penitentiary he stressed the fundamental innocence of many women who had been duped into prostitution, maintaining society’s responsibility for addressing the issue, even suggesting the complacency of many parish churches8 and considering the inmates of a penitentiary as ‘probably far less guilty than many out of it’.

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