Breaking Boundaries: Female Biblical Interpreters Who by Nancy Calvert-Koyzis, Heather Weir
By Nancy Calvert-Koyzis, Heather Weir
Whereas humans usually think that the feminist routine in Britain and North the USA started within the overdue 20th century, this can be not at all the case. ladies in the course of the centuries have sought to damage out of the limitations that their societies deemed applicable for them. For interpreters within the Christian culture, this usually intended studying biblical texts that have been understood in ways in which demeaned ladies and utilizing their interpretations to inspire girls to wreck out in their culturally proscribed spheres. The essays during this quantity are drawn from the recuperating woman Interpreters of the Bible session on the SBL Annual assembly and from periods on woman interpreters of Scripture on the Canadian Society of bible study. The essays deal with lady interpreters of the Bible reminiscent of Eudocia and Anna Jameson whose courses were mostly neglected within the fields of the background of biblical interpretation and reception background. via their guides those ladies used their interpretive and theological abilities to wreck the limits that earlier interpretations of the Bible and their societies imposed upon them.
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Extra resources for Breaking Boundaries: Female Biblical Interpreters Who Challenged the Status Quo
43. 8. , 42–43. Cf. the Geneva Bible’s note on Gen 3:3. 9. Calvin, Genesis, 43–44. This assumption rests on a (mis)reading of “with her” in Gen 3:6. 10. In a sermon on 1 Tim 2:12–14, Calvin comments, “as God punished mankind for the sin of Adam, so must the fault of Eve’s transgression be punished in all women” (Sermons of M. Iohn Calvin, on the Epistles of S. Paule to Timothy and Titus [trans. L. ; London: Printed by Henry Middleton for G. Bishop and T. Woodcoke, 1597], 215). Calvin’s views on women swing between progressive and severely conservative.
See the Introduction in Schembra, Homerocentones, for a detailed analysis of the differences between Schembra’s ¿rst recension text and Usher’s. 32. For the sake of clarity, this is not an argument made by Schembra, who seems less concerned with attributing authorial hands to the texts as he is reconstructing the cento’s multiple recensions. 33. Usher, “Prolegomenon,” remains the only scholarly discussion on the poem, but Usher’s article only uses the preface piecemeal and focuses instead on the priority of the Iviron manuscript recension in the reconstruction of Eudocia’s original cento.
SOWERS Retelling and Misreading Jesus 29 Moreover, the reference to the lack of a public wedding perhaps explains how the woman’s current situation was abnormal and therefore immoral. 40 Like the Gospel account, Jesus’ ability to tell the woman about her sordid past and her identi¿cation of Jesus as God become the crux for her evangelistic message to the town and their subsequent belief. As suggested earlier, paraphrastic literature, of which the cento is an example, resists monolithic interpretations.