By Marion Ann Taylor
The background of ladies interpreters of the Bible is a ignored zone of analysis. Marion Taylor offers a one-volume reference device that introduces readers to a wide range of girls interpreters of the Bible from the whole background of Christianity. Her learn has implications for figuring out biblical interpretation--especially the heritage of interpretation--and influencing modern examine of ladies and the Bible. Contributions by means of one hundred thirty most sensible students introduce foremothers of the religion who handle problems with interpretation that stay appropriate to religion groups at the present time, equivalent to women's roles within the church and synagogue and the belief of non secular feminism. Women's interpretations additionally bring up understanding approximately changes within the methods men and women may well learn the Scriptures in gentle of variations of their lifestyles experiences.This guide will end up important to ministers in addition to to scholars of the Bible, who can be encouraged, provoked, and challenged via the ladies brought the following. the amount also will supply a beginning for extra certain study and analysis.Interpreters contain Elizabeth Rice Achtemeier, Saint Birgitta of Sweden, Catherine Mumford sales space, Anne Bradstreet, Catherine of Siena, Clare of Assisi, Egeria, Elizabeth I, Hildegard, Julian of Norwich, Thérèse of Lisieux, Marcella, Henrietta C. Mears, Florence Nightingale, Phoebe Palmer, Faltonia Betitia Proba, Pandita Ramabai, Christina Georgina Rossetti, Dorothy Leigh Sayers, Elizabeth Cady Stanton, Harriet Beecher Stowe, St. Teresa of Avila, Sojourner fact, and Susanna Wesley.
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J. Rivington, 1805), 38. 15 ↜ Introduction interpreters openly discussed the biblical stories of women as victims of sexual violence. Italian nun Arcangela Tarabotti (1604–52) courageously challenged traditional readings of the story of Dinah’s rape in Gen. 34, which blamed Dinah’s inquisitiveness and not Shechem’s sexual desires for the violent act. Josephine Butler (1828–1906) read the story of the Levite’s concubine (Judg. 19) through the lens of her own work with prostitutes as a prophetic call to women and men of England to hear the cries of England’s oppressed and to work for social change.
43 In her sermon on 1€Cor. 14:34, Italian preacher Domenica Narducci (1473–1533) challenged traditional ecclesial exegesis that prohibited women from preaching. Genevan Marie Dentière (1495–ca. 1561) opposed traditional readings of Paul and Calvin in her defense of women’s right to interpret, teach, and preach Scripture. English Puritan Katherine Evans (ca. 1618–92) was publicly whipped and imprisoned for her preaching. Anglican writer Mary Deverell (fl. 1774–97) wrote and published a series of sermons on a dare.
1498–1562) entwined her extensive knowledge of Scripture, pastoral sensitivities, and theology. Pietist Johanna Petersen’s (1644–1724) theological treatises on millennialism and the idea of universal salvation also exhibit her work as a biblical interpreter. Irish nun Catherine McAuley’s (1778–1841) Cottage Controversy features theological conversations between a Roman Catholic cottager and a Protestant lady of the manor. €1310) was burned at the stake for her heretical notion of a feminized Trinity and her call for salvation by faith alone.