By Talvikki Mattila
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Extra resources for Citizens of the Kingdom. Followers in Matthew from a Feminist Perspective (Publications of the Finnish Exegetical Society 83)
2 Accordingly, I shall outline the narrative as follows: INTRODUCTION: 1-2 Narration: 3-4 Discourse: The sermon on the Mount 57 Narration: 8-9 Discourse: Mission 10 Narration: 11-12 Discourse: (Parables ot) Kingdom 13 Narration: 14-17 Discourse: Community 18 Narration: 19-23 Discourse: Eschatology 24-25 PASSION AND RESURRECTION 26-28 For a structural parallel between the beginning and the end, see also Brown 1994, 1302-1304 and Davies and Allison 1997, 640 and 656 who further point to the actions of Joseph on behalf of a helpless Jesus in both sections.
Furthermore, Peter's whole story line is limited to scenes and dialogues with Jesus. Meanwhile, the women mostly fulfill the roles of'stock' characters. They usually appear only once, their actions are told from one angle only, and from the story's point of view, they are only representative of 'real people'. In most cases, they do not speak. It has been argued that Matthew did not preserve the words of the dialogues between Jesus and the people he healed because he wanted to underline Jesus as the centre.
Heyward makes a distinction by noting that power-with seeks to empower all persons in a relationship, whereas power-over empowers only a few and disempowers others. Thus, power-over is connected to hierarchy. lt is limited, competitive, and used as a means of authority, control, and domination. Power-with is something that forms no hierarchy, because it exists between equals. It is not power to command, but to influence, to suggest and to be listened to. The feminist way of understanding power as power-with underlines relatedness.
Citizens of the Kingdom. Followers in Matthew from a Feminist Perspective (Publications of the Finnish Exegetical Society 83) by Talvikki Mattila