Portal de Periódicos da CAPES

Susan Miller. Women in John’s Gospel

2023; Eisenbrauns; Volume: 33; Issue: 4 Linguagem: Inglês

10.5325/bullbiblrese.33.4.0535

2576-0998

Amy Peeler,

Contemporary Christian Leadership and Education

Miller offers a wealth of exegetical insights into the Gospel of John with her close reading of the accounts of women. In addition to the status of women, readers will be prompted to consider the formation of the Gospel. How does this text, whom Miller attributes to the Beloved Disciple as differentiated from John, son of Zebedee (p. 109), relate to the other three canonical gospels? Each chapter asks if John might know about traditions that appear in the Synoptics but highlights his voice as a creative author. Miller perceives fine details in the biblical texts and engages with many scholars' interpretations to present a reading of John in which this early Christian author championed the Spirit-filled presence and influence of women in the discipleship community.Situating herself within the great variety of feminist approaches (pp. 7–11), Miller traces how women in John's gospel understand who Jesus is and then share that understanding with others. In six chapters (in addition to an introduction and conclusion) she attends to Mary the mother of Jesus, the Samaritan woman, Martha and Mary of Bethany, the women at the cross, and Mary Magdalene. Her literary reading allows her to note the repeated themes as well as distinctives in the presentation of each woman. If she disagrees with previous interpretations, she is to be commended for providing clear reasons for the critique. This provides an excellent example of critical yet civil academic dialogue. Also laudatory is the fact that the presentation of the women is easy to follow because Miller utilizes the rubrics of discipleship and new creation in each chapter. This allows her to wonder what their presence in the Gospel might indicate about the role of women in the Johannine community. The introduction catalogs those who have studied women in John's gospel as well as presents the organizational structure of the book. The conclusion revisits the consistent themes that appear in each woman's story.Miller's reading of the mother of Jesus at the wedding of Cana (ch. 2) highlights the decisiveness of her character. She brings her request to Jesus and then continues to advocate for change by going to the servants. While she is associated with the theme of discipleship, she is also distinct from the other disciples. She does not need a sign to believe in Jesus but already trusts in him by virtue of her close relationship with Jesus, her son. By encouraging him to act in such a way that cultivates the faith of others, she is positioned as the "'mother' to the disciples" (p. 30). Multiple creational themes appear, including her association as "woman" with Eve, the seven signs that align with the seven days of creation in Genesis, and the revelation of Jesus's glory through this action (John 2:11) that restores the glory lost to Adam and Eve. Given the prominent placement of this story, as the first sign near the beginning of the gospel, and his mothers' indispensable role in it, Miller postulates that this might point to the leadership of women in the community who instructed the servants/deacons to handle the wine used at Eucharist.The Samaritan woman certainly exemplifies the focal themes of the book. She invites her whole village to meet Jesus, the consummate act of a disciple. Her discussion with Jesus about living water and eternal life evokes the renewal of creation. Her story might indicate that the Johannine community included Samaritans. Similarly, Martha and Mary of Bethany demonstrate the acts of disciples. This is most explicit with Martha's confession that Jesus is the Messiah, but Miller reminds readers that Mary's anointing of Jesus's feet is no less faithful. She humbly connects with his emotions in the face of death and illuminates his full humanity. Mary's lavish gift, following the resuscitation of her brother, evokes the abundance of the new creation. The sisters show that discipleship includes a proclamation of Jesus's identity as well as trusting him even in his absence because Christian discipleship does not ultimately fear death. As a family of siblings, these women and Lazarus demonstrate the kinship ties of the community where women can serve as role models and prophetic examples for all.Chapters 6 and 7 focus on the women in the passion narrative. Distinct from the Synoptics, John's gospel focuses on four women close to the cross. Miller briefly discuss them all, especially in light of their discipleship example by being willing to face the persecution of associating with a criminal, but she spends the majority of the chapter on the mother of Jesus. In the speech Jesus directs to her and the Beloved Disciple, the Beloved Disciple functions as the example of discipleship and she serves as his mother. Since they both receive the Spirit when Jesus hands it over to them (p. 111), they "form the basis of the new discipleship community that is formed at the cross" (p. 112). Jesus addresses her as "mother," establishing another connection with Eve and new creation. Miller wonders if her presence signifies a role for "spiritual mothers" in the community but concludes that it simply indicates the unique honor with which this group of disciples remembered Mary. She remains the "mother" to all disciples but does not establish an office in her likeness.Mary Magdalene is the focus of the final chapter since she has a significant conversation with Jesus after his resurrection. Like others in the gospel, she moves from confusion and lack of recognition to understanding Jesus for who he is. Jesus's recognition of her is also striking. Miller calls attention to the fact that "this passage is the only example of an occasion in which Jesus calls a woman by her name" (127). When she shares the encounter with others, she acts as a disciple who bears witness to Jesus. That this encounter happens in a garden evokes the garden of Eden, and again, Miller suggests a connection between Eve and Mary, this time the Magdalene. Although others have seen tension between male and female disciples in John's gospel, Miller concludes that John advocates a place for both.The conclusion helpfully draws connections between the women featured in the book. These women often act on their own without a clear network of typical family supports and do so in bold ways. They are willing to test their ideas about Jesus and grow in their understanding when they first carry misperceptions. These women are never explicitly called disciples, but as recipients of the Spirit who demonstrate the character and actions of disciples, they point to the wider group of Jesus followers who developed during and after the time of the twelve.Miller's work would be strengthened with an integration of more recent scholarship. Especially in the chapter on the Samaritan woman, while Miller rejects a completely negative reading of the woman, more recent scholarship by Lynn Cohick (Women in the World of the Earliest Christians, Baker Academic, 2009) or Caryn Reeder (The Samaritan Woman's Story: Reconsidering John 4 After #ChurchToo, IVP Academic, 2022) might fill out what ways, if any, the woman was an outsider.Miller presents rich quantities of data to demonstrate the author's respect for women disciples of Jesus and by extension the respect they likely were afforded in the Johannine community. The posture of discipleship recommended in these accounts, and exemplified by Mary at the feet of Jesus, is one of humble service. Do such accounts advocate that women should be leaders or that male leaders should be humble? In other words, is it the posture of discipleship the Gospel recommends or the persons who can qualify as disciples? Miller gives ample exegetical data to navigate that question but leaves this point undeniable: The Gospel of John amplifies the bold faithfulness of the many women "entrusted with the continuation of Jesus' mission" (p. 151).