By L. Palazzo
This quantity disputes the belief that Rossetti used to be a follower of Keble and Pusey, and indicates 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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This quantity disputes the idea 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 international and the physique.
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Additional info for Christina Rossetti’s Feminist Theology
By treating the redemption of prostitutes in this way we see Hopkins subverting traditional separate sphere ideology, ‘by turning the home into a symbol and space for female sacrality which operates independently of the male sacred space – the church’. Like Daly’s ‘communal phenomenon of sisterhood’, in the woman-dominated penitentiary we see an alternative spiritual sphere to that of the Church. The rescue-worker, operating within an exclusively female space, assumes the priestly function by re-enacting the resurrecting role of Christ.
She must not, however, be allowed to obscure the empowering figure of feminine wisdom, which gains strength in Rossetti’s theology as she begins to participate in work for and amongst women. Here feminist theology can help in our understanding of Rossetti’s work, by its reassertion of the spiritual authority of woman’s activity in all spheres through the authority and dignity of wisdom. 49 So rather than signal submission and inferiority, the domestic scene can be considered a sign of solidarity and hope for the future.
The conclusion of the poem, in celebrating the triumph of Lizzie and her act of sisterly redemption, proclaims Christ as sister and friend of the vulnerable, of children, of daughters and of women. To continue the parallel with Mark’s Gospel, the feminine image of Christ surrounded by young children in Mark 10:13–16, when brought to bear on Laura’s calling of the little ones, strengthens her emphasis on spiritual and redemptive sisterhood. 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.