Women in the Bible (A protest)
The woman with the alabaster Jar - reply to the editor
SC208 Women in the New Testament Kim Stephen-Pope
The following is a critical study of a story of the woman with the alabaster jar. I intend to look at this story in the gospel with a new fresh microscope, a new vision of analysis that has been emerging over the last thirty years. Putting aside the historical-critical approach I am looking at this story through a reader-response or narrative criticism focus. I realize that approachs of redaction criticism has opened up my familiar map of the biblical story into a new changed landscape. The twenty-first century brings a new generation of scholars who contemplate the New Testament with innovative methods, fresh perspective and adding a modern view to the historical critical perspective (Goodacre 1997). Every day new journals produce strategies for interpreting the New Testament using both the historical-critical method but combining it with subject matter as genre analysis, narrative criticism, discourse analysis, global perspective and feminist hermeneutics’ (Green, ed, 1995). Taking a bit from both side of the historical coin in this article I want to investigate in a redaction critique how the author has expressed his (or her) outlook by the means of arranging and editing the basic information.
Role of female Christian leaders in a Graeco-Roman era
Dear Editor and members of my congregation. I wish to take this moment to straighten out a falsehood that has dire consequences, even up to the twenty-first century. Allow me to explain in terms of a critical historical exegesis to point out the gaping holes in your story and misrepresentation of my person. Let’s digress back in time to establish the role of women in the early 1st century. Shaw, 1994 has shown strong evidence of female discipleship in the Graeco-Roman era right up to the fifth and sixth centuries CE, which clearly show evidence of female Christian priests working in society. Taking this
SC208 Women in the New Testament Kim Stephen-Pope
The following is a critical study of a story of the woman with the alabaster jar. I intend to look at this story in the gospel with a new fresh microscope, a new vision of analysis that has been emerging over the last thirty years. Putting aside the historical-critical approach I am looking at this story through a reader-response or narrative criticism focus. I realize that approachs of redaction criticism has opened up my familiar map of the biblical story into a new changed landscape. The twenty-first century brings a new generation of scholars who contemplate the New Testament with innovative methods, fresh perspective and adding a modern view to the historical critical perspective (Goodacre 1997). Every day new journals produce strategies for interpreting the New Testament using both the historical-critical method but combining it with subject matter as genre analysis, narrative criticism, discourse analysis, global perspective and feminist hermeneutics’ (Green, ed, 1995). Taking a bit from both side of the historical coin in this article I want to investigate in a redaction critique how the author has expressed his (or her) outlook by the means of arranging and editing the basic information.
Role of female Christian leaders in a Graeco-Roman era
Dear Editor and members of my congregation. I wish to take this moment to straighten out a falsehood that has dire consequences, even up to the twenty-first century. Allow me to explain in terms of a critical historical exegesis to point out the gaping holes in your story and misrepresentation of my person. Let’s digress back in time to establish the role of women in the early 1st century. Shaw, 1994 has shown strong evidence of female discipleship in the Graeco-Roman era right up to the fifth and sixth centuries CE, which clearly show evidence of female Christian priests working in society. Taking this
References: Fiorenza, E.S. (1983) In Memory of Her: A Feminist Theological Reconstruction of Christian Orgins. New York, Crossroad. Fiorenza, E.S. (1974) Mary Magdalene: Apostle to the Apostles, Union Theological Seminary Journal. April. pg 22-24. Green, J. B. (1995) Hearing the New Testament: Strategies for Interpretation. Grand Rapids: Eerdmans, Carlisle: Paternoster. Goodacre, M. (1997) Drawing from the treasure both New and Old: Current trends in New Testament Studies. Scripture Bulletin 27/2. July. Pp 66-77 Horsley, H.P, (1981) New Documents Illustrating Early Christianity, New Ryde, Australia: Ancient History Documentary Research Centre. Vol 1: pp111-112. Morrow C. A, (2006) St Mary Magdalene – Redeeming her gospel reputation. Catholic Update, found on www.americancatholic.org Reid, B. (1999) Luke: the Gospel for women – or is it? Tui Motu-InterIslands, February 1999. Pg 19-21. Rushton, K (19??) Women of Earliest Christianity – According to the Four Gospels, as yet unpublished. Shaw, B. (1994) Women and the Early Church. History Today, Vol 44, February 1994, page 21-28 Shoemaker, S. (2002) Ancient traditions of the Virgin Marys Dormition and Assumption. Oxford Early Christian Studies; Oxford, Oxford University Press.