By L. Palazzo
Learn within the context of rising nineteenth Century women's theology, Rossetti's devotional prose indicates a special choice for the "wisdom texts" of scripture, and foreshadows the paintings of major feminist theologians at the present time. 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 better bond with the actual international and the physique.
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Additional resources for Christina Rossetti's Feminist Theology
31:10–21: She is the tree of life to them that lay hold upon her; And happy is every one that retaineth her. (Prov. 3:18) Get wisdom, get understanding Forget it not, neither decline from the words of my mouth: Forsake her not, and she shall preserve thee; Love her, and she shall keep thee; (Prov. 4:5–6) Say unto wisdom, Thou art my sister; And call understanding thy kinswoman: (Prov. 7:4) Early Poetry, Including Goblin Market and Maude 21 The sensuously beautiful younger sister thrives as the elder sister declines; she is productive in the domestic sphere (she embroiders as she speaks), she is in harmony with nature, her choice of flowers from the garden ‘intuitively wise’ (p.
60 If woman’s suffering has its source in gender oppression by men, there is real difficulty in accepting the efficacy of a male saviour who would thus seem to be participating in such oppression. This has led to the rejection of Christianity by many feminists, not least Daly herself in her anti-Christian phase. Rossetti’s capacity to envisage a ‘female saviour’ from within Christian theology, however, allows her to continue living and writing within the tradition of the Church without sacrificing her integrity as an active worker against woman’s oppression.
Unable because of bad health to earn her living as a governess, and struggling to earn what she could from her writing, Rossetti could only have been offended by Bodichon’s descriptions of ‘faded’ women of thirty-five, ‘getting meagre, dried up, sallow, pettish, peevish’ because they haven’t had a chance to learn a trade such as watch-making. Finally, although Bodichon is right when she states unequivocally that money is power, she assumes that there will be equality in the workplace and that the equality of women with men had already been established in England, ‘because it is a Christian country’.