Recognizing the Messiah: A Study of Antithetical Anagnorisis in the Gospel of Matthew is a study of recognition type-scenes and motifs in the first Gospel. It demonstrates that anagnorisis (recognition) is constitutive of the first Gospel and as a narrative technique and recurrent motif, it thematizes the messianic identity (""Christ""), the true knowledge (""Son of God"") and the divine presence (""God-with-us"") in Jesus. By analyzing various scenes in the narrative overture, corpus and finale, it argues that the recognition moments focus on Jesus' divine-messianic identity, deeply rooted in the history, scriptures and traditions of Israel. The motif of recognition accompanied by revelation unfolds the presence of a revelatory epistemology and the indispensability of revelation in recognizing Jesus' true identity. In encounters with story-characters, Jesus becomes the primary object of their recognition who is both the recognized and rejected Messiah - a recurrent pattern which can be described as an antithetical recognition. Finally, it identifies a recognition-based model of discipleship where one's ethical conduct becomes a decisive criterion for recognizing a true disciple from who-Jesus-is to who-a-disciple-is. Thus, anagnorisis as a heuristic-communicative tool, employed with a distinctive theological vision stages the identity-discovery moments of Jesus, the messianic protagonist and functions as a conduit for the Matthean revelatory epistemology (Mt 11,27).
Sr Sylvie (Carmine) Rodrigues is a member of the Congregation of the Sisters of the Little Flower of Bethany, Mangaluru. She obtained her Licentiate in Biblical Theology from St Peter's Pontifical Institute, Bengaluru, and her Doctorate from Jnana-Deepa in Pune. For three years, she served as an animator at Institute Mater Dei and as a Coordinator of Academics. In addition to teaching Sacred Scripture, she also writes articles and presents papers at various institutes and seminaries. She has extensive experience in formation and education. She is currently a visiting professor at St Joseph's Seminary, Jeppu, Mangaluru.
I am delighted to know that Sr Dr Sylvie Rodrigues BS is publishing her well-recognized doctoral dissertation, Empowering Women's Discipleship and their Participation in Mission: An Exegetical and Theological Analysis of John 20:1-18. The research explores how empowering women's discipleship and their involvement in the mission of the Church and society contribute to the promotion of gender equality. To achieve this primary objective, the author, through the use of qualitative methodology and secondary sources, highlights the significance of Mary Magdalene's involvement in the resurrection narratives (Jn 20:1-18), within the broader context of empowering women in discipleship within the Church and society.
The book contains five chapters. First chapter situates the text, John 20:1-18, in the realm of literary analysis within Johannine studies. Second chapter delves into the exegetical significance of the text. While the third chapter focuses on the narrative analysis of the text, the fourth focuses on Mary Magdalene and her role in discipleship. Fifth chapter addresses the empowering women's discipleship. emphasizing the call for participation in mission.
The fourth and fifth chapters of the book illustrate the essence of the research. To pen it briefly, Mary Magdalene, a courageous woman, arriving at the tomb on the first day of the week encounters the risen Lord, who entrusts her with the task of spreading the Easter message to his disciples. Mary selflessly dedicates herself to the mission of God, going beyond her own limitations. Dr Sylvie, therefore, goes on to state: Mary Magdalene is neither chosen based on her merits, nor is her calling intended for personal gain or advancement; instead, she is called to serve the community. Mary Magdalene embodies the essence of true discipleship, acting as a representative figure, thus actively participating in the empowerment of God's mission.
Undoubtedly, empowerment plays a vital role in fulfilling the mission. So, we perceive that God's ultimate intention in sending Jesus and empowering the disciples is to testify to the Gospel throughout the world. Though the mission of Jesus can be viewed from different angles, each offering valuable insights, Jesus empowering the disciples brings personal transformation, leading to a movement that encourages disheartened individuals to wholeheartedly share His Good News with the marginalized. The disciples mission, thus, eventually, revolves around Christ's mission, exemplifying His love for humanity. Dr Sylvie emphasizes the reason why Jesus, after rising from the dead, chose Mary Magdalene to be the first to receive the significant message of the resurrection on behalf of all believers. By appearing to a woman first, Jesus encourages us to transcend existing societal structures and promote gender equality. The message conveyed is one of liberation, extending to both the impoverished and women, who often suffer from oppression. The transformative encounter with the risen Jesus is akin to the various encounters that individuals have with the Lord within the Church today.
Frankly, this study does not aim to address all gender-related challenges that women encounter in our society and country today. Instead, it envisions a society and a Church that promote equality, where efforts are made to empower women to recognize their value as God's children. Women's rights should not be viewed as mere opportunities for women to engage in different societal issues, but rather as protections against severe violations. Furthermore, women are disproportionately affected by environmental problems, yet their involvement in environmental protection efforts is often undervalued.
The author distinguishes that the inspiring narrative of Mary Magdalene has the potential to inspire Indian women to awaken their dormant spiritual energy. This awakening is essential for women to reassess their role and purpose in the Church from a fresh perspective. Mary Magdalene symbolizes women worldwide who face inequality, suppression and oppression. It is our duty to empower others to transition from darkness to light, just as Mary Magdalene's unwavering faith in the resurrected Lord did.
The author invites the readers to become empowered individuals, who demonstrate servant leadership by carrying out the entrusted mission. In fact, genuine servant leadership emerges when those who have been empowered humbly embrace their responsibility to carry out the entrusted mission. Consequently, empowerment necessitates a personal transformation that ignites a movement to guide and uplift those who have lost hope, fostering a stronger dedication to spreading His Good News among the marginalized.
Dr Sylvie's findings emphasize the vital need for empowering women and achieving gender equality across economic, social, political, and environmental domains. Without recognizing women's contributions in these areas, sustainable development in the country will remain elusive.
Mary Magdalene is an intriguing and inspiring figure in the Bible, known for her unwavering devotion to Jesus. She is frequently mentioned as one of the female followers of Jesus in the Gospels. In one of his teachings, Jesus spoke about the significance of his sacrifice, saying, ""This is my blood of the covenant, which is poured out for many"" (Mk 14:24). Anyone who desired to understand his teachings and walk in his footsteps was considered a follower. Jesus emphasized the commitment required to follow him in a speech addressed to both ""the people"" and ""his disciples."" He urged them, saying, ""If you want to come after me, take up your cross and follow me. For if you try to save your life, you will lose it, but if you give up your life for the sake of the Gospel and my mission, you will find true life"" (Mk 8:34-35). Women played a significant role among the followers of Jesus, demonstrating their deep involvement in his teachings and mission.
In the Gospel of Mark, Mary Magdalene was part of a group of women who followed Jesus and served him (Mk 15:40-41). According to Mark, both Mary Magdalene and Mary, the mother of Joses, witnessed where Jesus was laid (Mk 15:47). Mark also mentions that after the Sabbath, Mary Magdalene, Mary the mother of James, and Salome purchased spices with the intention of anointing Jesus' body (Mk 16:1). The Gospel further highlights the resurrection appearances, with Jesus appearing first to the women: ""Now when Jesus rose early on the first day of the week, he appeared first to Mary Magdalene"" (Mk 16:9). Throughout these events, Mary Magdalene consistently held the highest position among the women disciples.
In the Gospel of Matthew, Mary Magdalene is mentioned alongside Mary the mother of James and Joseph, as well as the mother of the sons of Zebedee (Mt 27:55-56). These women were witnesses to all the events in Jesus' life, particularly during the time between his crucifixion and resurrection (Mt 27:61; 28:1-10). Additionally, there were many women who had followed Jesus from Galilee, providing care and support from a distance (Mt 27:55). In Luke's Gospel, the women are part of a group of female disciples who are highlighted ahead of their male counterparts. They play a vital role as caretakers and supporters within the group. Among these women, Mary Magdalene is the first to be mentioned during Jesus' ministry in Galilee (Lk 8:1-3). Her presence is noted within a larger group of women, including those present at the crucifixion (Lk 23:49; 24:1-12). Women are frequently regarded as the primary observers of numerous significant historical occurrences. This holds particularly true in the context of Jesus' crucifixion.
In John's Gospel, Mary Magdalene's involvement in Jesus' crucifixion is given significant emphasis (Jn 19:25). However, previous to the resurrection, her role in the narrative is relatively minor. Interestingly, the presence of women is not mentioned during this time (Jn 19:35), even though the beloved disciple would have been suitable for such a role. Nevertheless, Mary Magdalene's significance becomes apparent in the narrative of the resurrection (Jn 20:1-18), granting her a unique privilege and authority. She addresses Jesus as ""Rabbouni,"" which translates to ""O teacher"" or ""my teacher,"" a title also used by the first disciples to refer to Jesus (Rabbi, meaning Teacher, Jn 1:38). By accepting Jesus as her teacher, Mary Magdalene not only declares her own identity but also acknowledges Jesus' identity. She is both a disciple and a follower of Jesus, recognizing him as her teacher.
There are varying viewpoints regarding the misinterpretation of Mary Magdalene's name in the Gospel narrative, resulting in confusion among readers. Some individuals argue that ""Mary Magdalene"" is the same sinful woman mentioned in Luke 7:36-8:2, who had seven devils cast out from her. The gospels also recount a story of a woman anointing Jesus' head or feet with oil.
However, her significance is unclear and downplayed in the remaining passages of the New Testament, such as 1 Corinthians 15:5-8, which lists the individuals to whom the risen Jesus appeared. Given this, it raises the question of why Mary Magdalene's role receives more attention in the Gospels. Was she not the one entrusted by Jesus, on the first occasion, to inform the discouraged disciples about his resurrection?
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