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Journal articles on the topic 'Christian women Women Women in the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Landman, Christina. "Women Flying with God: Allan Boesak’s Contribution to the Liberation of Women of Faith in South Africa." Studia Historiae Ecclesiasticae 43, no. 1 (2017): 166–77. http://dx.doi.org/10.25159/2412-4265/2720.

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In 2005 Allan Boesak published a book entitled Die Vlug van Gods Verbeelding (“The Flight of God’s Imagination”). It contains six Bible studies on women in the Bible, who are Hagar, Tamar, Rizpah, the Syrophoenician woman, the Samaritan woman as well as Martha and Mary, the sisters of Lazarus. This article argues that women of faith in South Africa have, throughout the ages, in religious literature been stylised according to six depictions, and that Boesak has, in the said book, undermined these enslaving depictions skilfully. The six historical presentations deconstructed by Boesak through th

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Lloyd, Jennifer M. "Women Preachers in the Bible Christian Connexion." Albion 36, no. 3 (2004): 451–81. http://dx.doi.org/10.2307/4054368.

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In 1862 Mary O'Bryan Thorne, daughter of the founder of the Bible Christian Connexion and a Bible Christian local preacher, wrote in her diary: “At our East Street anniversary I spoke at 11, and Serena [her daughter] at 2:30 and 6; one was converted in the evening.” She regarded this as a routine engagement; something she had been doing since her sixteenth year, and that her daughter had every right to continue. Female traveling preachers (itinerants) were important, perhaps crucial, in establishing the Bible Christians as a separate denomination and their use was never formally abandoned. The

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Eun-Ha Cho. "Bible Conference and Christian Education of Women." Journal of Christian Education in Korea ll, no. 14 (2007): 189–220. http://dx.doi.org/10.17968/jcek.2007..14.006.

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Mila, Suryaningsi. "The Border-Crossing Women." International Journal of Interreligious and Intercultural Studies 4, no. 1 (2021): 57–77. http://dx.doi.org/10.32795/ijiis.vol4.iss1.2021.1192.

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This paper examines the application of cross-textual reading on the story of women around Moses in the Qur'an and the Bible by grassroots Muslim and Christian women in the village of Wendewa Utara, Central Sumba. Due to the involvement of women, then I apply the feminist approach to analyze the dynamics of cross-textual reading. During several focus group discussions, cross-textual reading was run smoothly because the participants are bound by kinship ties. They are also rooted in Sumbanese cultural values that reflect Marapu religious values. In other words, Muslim and Christian women are liv

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Shorney, David. "‘Women may preach but men must govern’: Gender Roles in the Growth and Development of the Bible Christian Denomination." Studies in Church History 34 (1998): 309–22. http://dx.doi.org/10.1017/s0424208400013723.

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When the Cornish lay evangelist, William O’Bryan, founded the first Bible Christian societies in the late autumn of 1815 he was responding, in the main, to female initiatives. This is not altogether surprising. For several decades before 1815 women had been playing a much larger role in English evangelical Christianity than they had done in the early years of the Evangelical Revival. The informal groupings which came into existence in its second phase, c. 1790-c. 1830, gave women opportunities to initiate, organize, and exhort on a much more extensive scale. As cottages and farmsteads became c

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Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of

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Wong, Briana. "“We Believe the Bible”." Indonesian Journal of Theology 9, no. 1 (2021): 23–40. http://dx.doi.org/10.46567/ijt.v9i1.170.

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Christianity is a small but growing minority in Cambodia, accounting for only about 3% of the population yet growing there at a rate faster than in any other country in Southeast Asia. In Cambodian Christian communities, it is not uncommon to find more women than men in the churches. Cambodian boys often spend a brief period of their youth as novice monks at Theravada Buddhist monasteries, during which time they have the opportunity to become familiar with the Pali language and holy texts. Girls are not afforded this same opportunity, as there are no nuns (bhikkhuni) in contemporary Theravada.

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Heidelberger, Kathryn Bradford. "Gender Justice in Muslim-Christian Readings: Christian and Muslim Women in Norway: Making Meaning of Texts from the Bible, the Koran, and the Hadith, by Anne Hege Grung." Interreligious Studies and Intercultural Theology 2, no. 1 (2018): 109–13. http://dx.doi.org/10.1558/34934.

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Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (2018): 21–30. http://dx.doi.org/10.19109/intelektualita.v7i1.2337.

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Gender is always being connected with equality and discrimination. Gender equality is about a balancing, harmony, and role equality and also a responsible among men and women. There are equality and also equity in having some rights, opportunities, cooperation, and relations among men and women. On the other hand, gender discrimination is a behaviour that tries to avoid, burden the equality of gender. This behaviour can cause an avoidance of the human right and the equality among men and women in many aspects, such as politics, economy, and socio-culture. Bible is the main source of every rule

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Oghenekevwe K., Jibromah, and Sangotunde Sunday O. "The Involvement of Mary Magdalene in the Sacrificial Death of Jesus on The Cross: Lessons for the Nigerian Christian Women." European Scientific Journal, ESJ 14, no. 2 (2018): 121. http://dx.doi.org/10.19044/esj.2018.v14n2p121.

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One major concept that runs through all religious institutions and communities is the practice of ‘sacrifice’. This idea also runs through both the Old and the New Testaments. The world in which the Bible authors inhabited was filled with physical equipments and sacred spaces of sacrifices, from massive temple to rustic country shrines, to tiny household altars. It was made up of interwoven relationships that were reinforced by sacrificial practices. Throughout the book of Leviticus, the idea of appeasement of Yahweh through series of sacrificial acts perfused the entire pages of the book. The

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Baloyi, E. "The Biblical exegesis of headship: a challenge to Patriarchal understanding that impinges on women's rights in the church and society." Verbum et Ecclesia 29, no. 1 (2008): 1–13. http://dx.doi.org/10.4102/ve.v29i1.1.

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The aim of this paper is to try and find out the real meaning of man’s (male) headship of women, since that can help us to define the deep meaning of gender equality. A brief historical background will be followed by exegetical remarks on Ephesians 5:21-22 which is one of the texts that explains something about the concept of “headship of man”. Secondly, the meaning will help us to shape our understanding as to how we should handle the issue of women’s rights and gender equality in African Christian churches and families. The challenges that are faced by women because of the misunderstanding o

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12

Steinberg, Faith. "Women and the Dura-Europos Synagogue Paintings." Religion and the Arts 10, no. 4 (2006): 461–96. http://dx.doi.org/10.1163/156852906779852848.

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AbstractBetween 1928 and 1937, during excavations at a site in Mesopotamia, archaeologists uncovered an ancient city, Dura-Europos, on the Euphrates River. Among their many findings, which included numerous pagan temples, were a Christian house and a synagogue. A room in the house had been converted into a baptistery with frescoes. In a large assembly room of the synagogue, murals depicting biblical narratives were painted in three registers on all four walls. The Second Commandment forbids the use of imagery, and the finding, the earliest and only one of such magnitude to date, caused a stir

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Atkinson, Colin, and Jo B. Atkinson. "Subordinating Women: Thomas Bentley's Use of Biblical Women in ‘The Monument of Matrones’ (1582)." Church History 60, no. 3 (1991): 289–300. http://dx.doi.org/10.2307/3167468.

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In Chaste, Silent and Obedient, Suzanne Hull lists 163 English books written for women (by both sexes) published between 1475 and 1640. Of the eighteen books she classifies as devotional, the second (chronologically) is Thomas Bentley's The Monument of Matrones (1582), an immense book—over 1500 quarto pages—containing prayers and meditations for a variety of occasions, extracts from the Bible, and brief lives of biblical and other model women. Hull has aptly commented that, “In fact, The Monument of Matrones comes close to being an entire female library between two covers.” The iconography of

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Ida, Izumi. "S. H. Oh, The 77 Bible Women of Korean Christian Church in Japan." THEOLOGICAL STUDIES IN JAPAN 52 (2013): 151–57. http://dx.doi.org/10.5873/nihonnoshingaku.52.151.

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Kraus, R. "They Danced in the Bible: Identity Integration among Christian Women Who Belly Dance." Sociology of Religion 71, no. 4 (2010): 457–82. http://dx.doi.org/10.1093/socrel/srq077.

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Bashaw, Jennifer Garcia. "“When Jesus saw her . . .”: A hermeneutical response to #MeToo and #ChurchToo." Review & Expositor 117, no. 2 (2020): 288–97. http://dx.doi.org/10.1177/0034637320919135.

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This article provides an example of how Scripture can be a source of healing for #ChurchToo victims. Although the Bible has been used to oppress women and fuel sexual assault and abuse, as in many complementarian readings of Scripture, it more often works against systems of oppression and lifts the position of the victim. This article surveys four passages in Luke in which Jesus interacts with women who are victims of their patriarchal society: the widow of Nain (7:11–17), the woman who anoints Jesus (7:36–50), the woman who touches Jesus (8:42–48), and the woman Jesus heals on the Sabbath (13

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Waturandang, Melissa M. F., and Leonardo Caesar Dendeng. "PERAN LAKI-LAKI DAN PEREMPUAN DALAM KEJADIAN 1-3 DAN IMPLIKASI TERHADAP PASTORAL DI GEREJA MASEHI INJILI DI MINAHASA JEMAAT YERUSALEM PAAL DUA MANADO." POIMEN Jurnal Pastoral Konseling 1, no. 1 (2020): 40–49. http://dx.doi.org/10.51667/pjpk.v1i1.106.

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ABSTRACT  The purpose of this study is (1) analyzing the roles of men and women in Genesis 1-3, (2) identifying and analyzing the roles of men and women in the family in the Church (3) analyzing and describing the pastoral church about the role of men and women in the family of the Church. This research is a qualitative study, with a socio-historical analysis to analyze the text of Genesis 1-3, at the Evangelical Christian Church in Minahasa (GMIM) of the Jerusalem Paal Dua Church in Manado in 2018. Data is collected through interpretation, observation, interview and document

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Achtemeier, Elizabeth. "The Impossible Possibility Evaluating the Feminist Approach to Bible and Theology." Interpretation: A Journal of Bible and Theology 42, no. 1 (1988): 45–57. http://dx.doi.org/10.1177/002096438804200105.

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The question is not whether women should enjoy equal status but how that God-given freedom is to be gained-or perhaps better, regained-in a Christian community that needs to be faithful to the liberating message proclaimed by and in Jesus Christ.

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Power, Sinead. "Shave of the brave: Self-concept in chemotherapy-induced hair loss." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2015 (January 1, 2015): 183–87. http://dx.doi.org/10.33178/boolean.2015.38.

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Historically, hair has played an important role in society, symbolising masculinity and virility in males and youthfulness and beauty in females. Furthermore, hair has traditionally been indicative of social, religious and professional status. For example, Christian priests and monks once shaved the crowns of their head to symbolise a lack of vanity and their vow of chastity. In ancient Egypt, the Pharaoh always wore a wig to denote his status. For women, hair is an important indicator of femininity and attractiveness in society. The term "crowning glory” was used in the Bible to denote a woma

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Orme, Laura M. Northrop, M. Elizabeth Lewis Hall, Tamara L. Anderson, and Jason McMartin. "Power, Sexism, and Gender: Factors in Biblical Interpretation." Journal of Psychology and Theology 45, no. 4 (2017): 274–85. http://dx.doi.org/10.1177/009164711704500403.

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This study assesses individual social attitudes and ideological beliefs regarding systems of power and sexism (i.e., Authoritarianism, Conservatism, Traditionalism, Social Dominance Orientation [SDO], Hostile Sexism [HS], and Benevolent Sexism [BS]) in relationship to Bible interpretation choice about passages related to gender. Data were collected from 216 conservative Protestant Christian churchgoers. It was hypothesized that individuals with higher levels of Authoritarianism, Conservatism, Traditionalism, SDO, HS, and BS would prefer interpretations that endorse gender hierarchy. The result

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21

Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.

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Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-T

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Belea, Miruna Stefana. "Women, Tradition and Icons: The Gendered Use of the Torah Scrolls and the Bible in Orthodox Jewish and Christian Rituals." Feminist Theology 25, no. 3 (2017): 327–37. http://dx.doi.org/10.1177/0966735017695954.

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This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books (the Christian Bible and the Torah respectively) from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, in order to she

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Olusola, Adesanya Ibiyinka. "Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria." Khazar Journal of Humanities and Social Sciences 16, no. 4 (2013): 26–40. http://dx.doi.org/10.5782/2223-2621.2013.16.4.26.

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Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does

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Lusi, Astrid Bonik. "Narasi para Korban sebagai Basis Konstruksi Identitas Sosial Kristen yang Terbuka." Indonesian Journal of Theology 4, no. 1 (2017): 45–77. http://dx.doi.org/10.46567/ijt.v4i1.47.

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Narratives of the violence victims can contribute to an open Christian social identity. This article contains violence narratives of women in East Timor and narratives about First Peter community. There are two reasons behind the selection of those narratives. First, both narratives are violence narratives from the victims’ perspective and trauma narratives. Second, those different narratives show the link between narratives in everyday life and narratives that come from the Bible. The purpose of the selection of these narratives is to give a deep understanding of violence and trauma and their

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Illu, Jonidius. "PERAN GEREJA DALAM PELAYANAN PASTORAL TERHADAP PASANGAN HAMIL SEBELUM MENIKAH." Phronesis Jurnal Teologi dan Misi 3, no. 1 (2020): 23–33. http://dx.doi.org/10.47457/phr.v3i1.47.

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One focus of church service is to prepare Christian families who live righteously through premarital counseling.Marriage is prepared for a lifetime.One of the efforts of the church in realizing church members who live holy lives is by giving teachings about love and choosing a partner according to the Bible so that church members do not commit adultery and sexual intercours outside of marriage which results in pregnancy outside of marriage. This study aims to understand marriage and build a Christian family that is in accordance with the Bible and provide understanding that having sexual relat

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McKenna, Mary Frances. "The Female Line in the Bible. Ratzinger’s Deepening of the Church’s Understanding of Tradition and Mary." Religions 11, no. 6 (2020): 310. http://dx.doi.org/10.3390/rel11060310.

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This paper explores the female line in the Bible that Joseph Ratzinger identifies as running in parallel to, and being indispensable for, the male line in the Bible. This female line expands the understanding of Salvation History as described by Dei Verbum so that it runs not just from Adam through to Jesus, but also from Adam and Eve to Mary and Jesus, the final Adam. Ratzinger’s female line demonstrates that women are at the heart of God’s plan for humanity. I illustrate that this line is evident when Ratzinger’s method of biblical interpretation is applied to the women of Scripture. Its ful

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Szram, Mariusz. "Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa." Vox Patrum 66 (December 15, 2016): 39–56. http://dx.doi.org/10.31743/vp.3449.

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The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of human virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbolize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation t

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Long, Judi. "Miss-Iology Meets Ms-Theology." Mission Studies 19, no. 1 (2002): 155–73. http://dx.doi.org/10.1163/157338302x00099.

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AbstractMissiology and feminist theology are becoming recognized as significant voices in contemporary Christian theology, both seeking to add other dimensions to the traditional elements of theology. Missiology seeks to bring mission back into the mainstream of Christian life and thought. While there is no one feminist theology but rather a diverse range of feminist theologies, these all seek to have the perspectives of women taken seriously in all aspects of theology. Both feminist theologies and missiology have areas that the other can critique. However, most importantly, they also have are

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Robert, Dana L. "The Influence of American Missionary Women on the World Back Home1." Religion and American Culture: A Journal of Interpretation 12, no. 1 (2002): 59–89. http://dx.doi.org/10.1525/rac.2002.12.1.59.

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No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asi

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Putrawan, Bobby Kurnia. "Perempuan dan Kepemimpinan Gereja: Suatu Dialog Perspektif Hermeneutika Feminis." Kurios 6, no. 1 (2020): 114. http://dx.doi.org/10.30995/kur.v6i1.130.

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The feminist movement became a movement that moved and challenged the church from the comfort of male domination. The role of women is increasingly strengthened and developed in various aspects of life, including aspects of church leadership. This resulted in debates among male-dominated church leaders; whether women's leadership roles can be accepted or rejected. This article is presented to add to the theological study of women and their leadership in the church through the perspective of feminist hermeneutics while upholding respect and authority for the Bible. The method used is grammar-ac

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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.

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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and l

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Comer, Melissa, and Kathy Brashears. "We are Appalachian Christians: Wait, can we say that?" Scholarship of Teaching and Learning in the South 4, no. 2 (2020): 218. http://dx.doi.org/10.36615/sotls.v4i2.126.

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Considering the question: ‘can we say that we’re Southern Appalachian Christians in the world of academia?’, the authors examine the answer amid diverse people groups while reflecting on their personal cultures as Appalachian women, Appalachian storytellers, and, yes, Appalachian Christians. Acknowledging that cultural influences impact their lives in academia, they explore how faith is often perceived in higher education. Living in the Southern United States, in the heart of Appalachia, in an area readily identified as the Bible-Belt, the authors use storytelling as a vehicle for examining in

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Maust, John. "Rosario Rivera: Reaching Lima's Children." Missiology: An International Review 15, no. 3 (1987): 339–46. http://dx.doi.org/10.1177/009182968701500305.

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Rosario Rivera, a former communist guerrilla, was converted after attending a meeting conducted by evangelist Luis Palau. Her life was transformed, and she redirected her concern for the poor and underprivileged from violent attacks on the political regime to loving outreach to children in a Christian context. She has refused to accept a salary or make appeals for funds, depending, rather, on her personal trust in God to supply what is needed. Her efforts have focused on giving breakfast and Bible lessons to Lima's impoverished children, and by 1986, more than 2,500 children were being reached

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Davis, Stacy. "Unapologetic Apologetics: Julius Wellhausen, Anti-Judaism, and Hebrew Bible Scholarship." Religions 12, no. 8 (2021): 560. http://dx.doi.org/10.3390/rel12080560.

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Julius Wellhausen (1844–1918) is in many ways the ancestor of modern Hebrew Bible scholarship. His Prolegomena to the History of Israel condensed decades of source critical work on the Torah into a documentary hypothesis that is still taught today in almost all Hebrew Bible courses in some form. What is not taught as frequently is the anti-Judaism that underpins his hypothesis. This is in part due to unapologetic apologetics regarding Wellhausen’s bias, combined with the insistence that a nineteenth-century scholar cannot be judged by twenty-first century standards. These calls for compassion

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Faithful, George Ellis. "Atoning for the Sins of the Fatherland." Journal of Religion in Europe 7, no. 3-4 (2014): 246–68. http://dx.doi.org/10.1163/18748929-00704004.

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Germany’s Ecumenical Sisterhood of Mary and its resident theologian, Mother Basilea Schlink, sought to intercede in repentance on behalf of their nation for its sins in the Holocaust. This vision of intercessory repentance had its foundations in both their reading of the Hebrew Bible and in German nationalism. However, whatever resemblance between Schlink’s language and style and that of German nationalism, she utterly inverted its priorities, placing the people (Volk) of Israel above all other peoples. This inversion was part of the sisters’ self-empowerment as women, part of a paradoxical rh

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Setzer, Claudia. "Slavery, Women's Rights, and the Beginnings of Feminist Biblical Interpretation in the Nineteenth Century." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (2011): 145–69. http://dx.doi.org/10.1558/post.v5i2.145.

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Progressive movements create social changes that reach far beyond their original contexts. Such movements challenge authoritative texts and interpretations in the culture, generate alternative understandings of authoritative works that may be applied to other struggles, create a social arena for the dissemination of ideas, create patterns of thought that may be re-constituted in other forms, and may leave intact some related social problems. The abolitionist movement demanded a confrontation with slavery in the Bible and the development of non-literal exegesis. It also provided a conduit for t

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Reimer, Ivoni Richter. "DESDE PRINCÍPIOS: ACUIDADE HISTORIOGRÁFICA E INJUSTIÇA CONTRA MULHERES (ATOS 1)." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (2019): 390. http://dx.doi.org/10.18224/cam.v17i1.7101.

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Atos dos Apóstolos faz parte dos textos canônicos da Bíblia cristã e serve de base para a história e a dogmática da Igreja. No Novo Testamento, ele representa o gênero literário maior de ‘historiografia teológica’ e objetiva elaborar sua escrita, com base na acuidade investigativa da Antiguidade. Trata-se de uma fonte para percepções e análises da história de homens e mulheres na Igreja e na sociedade do século I. A comunicação visa observar a narrativa de Atos 1 e questionar acerca dessa acuidade, visto que ela invisibiliza, discrimina e interdita mulheres e sua plena participação nas funções

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Mckay, H. A. "CHRISTIANA DE GROOT and MARION ANN TAYLOR (eds), Recovering Nineteenth-Century Women Interpreters of the Bible (Society of Biblical Literature Symposium Series)." Journal of Semitic Studies 54, no. 2 (2009): 623–24. http://dx.doi.org/10.1093/jss/fgp038.

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Husaini, Adian, and Rahmatul Husni. "PROBLEMATIKA TAFSIR FEMINIS: Studi Kritis Konsep Kesetaraan Gender." Al-Tahrir: Jurnal Pemikiran Islam 15, no. 2 (2015): 367. http://dx.doi.org/10.21154/al-tahrir.v15i2.264.

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<p><strong>Abstract:</strong><em> Gender equality is a discourse that is still warm to be discussed by Muslim feminists. Initiators and supporters of gender equality often questioned about Islamic laws that were considered to be unfair since they had positioned men and women differently such as the obligotary for adhan (call for prayer), the Friday prayers, the number of goats in aqiqah (welcoming celebretion of child’s</em><em> </em><em>birth), and the compulsory of breastfeeding and caring for the child. Through content analysis, this study tri

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Ryan, James D. "Haruko Nawata Ward. Women Religious Leaders in Japan's Christian Century, 1549–1650. Women and Gender in the Early Modern World. Farnham: Ashgate Publishing Limited, 2009. xvi + 406 pp. index. illus. gloss. bibl. $124.95.. ISBN: 978–0–7546–6478–9." Renaissance Quarterly 63, no. 3 (2010): 943–45. http://dx.doi.org/10.1086/656969.

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Aasen, Kristi. "»Helt kun i mand og kvinde«. Grundtvigs tanker om den fruktbare dobbelthet." Grundtvig-Studier 42, no. 1 (1991): 86–95. http://dx.doi.org/10.7146/grs.v42i1.16060.

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»Whole Only in Man and Woman«. Grundtvig’s thoughts about the fruitful doublenessBy Kirsti AasenGrundtvig lived in the Age of Enlightenment, a time worshipping reason, which he was strongly opposed to. His conviction after a long life was that real and true reason has its source in emotion. As against reason, thinking and the intellect, which Grundtvig calls male values, he sees sympathy, susceptibility, and compassion as female characteristics. It was because of her openness and susceptibility that the Virgin Mary could embrace Jesus and give birth to him. And by virtue of her sympathy Mary M

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von Flotow, Luise. "Women, Bibles, Ideologies." TTR : traduction, terminologie, rédaction 13, no. 1 (2007): 9–20. http://dx.doi.org/10.7202/037390ar.

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Abstract Women, Bibles, Ideologies - Julia Evelina Smith's Bible translation was undertaken in response to the religious fervour of the Millerites in 1840s USA. Published in 1876, in the highly politicized context of the women's suffrage movement, it influenced "The Woman's Bible" (1895). Yet its "literal" approach results in a text that is quite unlike a late 20th century "literal" version by Mary Phil Korsak from yet another ideological movement.

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Ferruta, Paola. "Rethinking "Women and the Bible"." International Journal of the Humanities: Annual Review 5, no. 1 (2007): 121–28. http://dx.doi.org/10.18848/1447-9508/cgp/v05i01/43472.

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Ilan, Tal. "Women and Christian Origins." Journal of Jewish Studies 52, no. 1 (2001): 171–76. http://dx.doi.org/10.18647/2327/jjs-2001.

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Vance, Laura. "Women in Christian Traditions." Sociology of Religion 77, no. 1 (2016): 111–13. http://dx.doi.org/10.1093/socrel/srw008.

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Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (2011): 171–84. http://dx.doi.org/10.1558/post.v5i2.171.

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Harriet Jacobs was the first female to write and publish a narrative about her earlier life in slavery. It is a story unlike any written by her male counterparts, especially as she details the psychological impact of the harrowing sexual exploitation of nineteenth-century antebellum enslavement. Her Incidents is full of citations of and allusions to the Bible, which she learned to read as a very young girl. She developed a strategy for interpreting the pages of the Bible to challenge commonly held southern interpretations that supported the slaveholding aristocracy surrounding her. Her appropr

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Madu OP, Sr Cecilia. "Women in the Bible as Source of Inspiration for Women Today." IOSR Journal of Humanities and Social Science 19, no. 5 (2014): 123–28. http://dx.doi.org/10.9790/0837-1954123128.

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Efthimiadis-Keith, Helen. "Women, Jung and the Hebrew Bible." biblical interpretation 23, no. 1 (2015): 78–100. http://dx.doi.org/10.1163/15685152-00231p04.

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This paper evaluates Jungian psychoanalytic approaches to Hebrew Bible texts by way of two readings of the book of Ruth: those of Yehezkel Kluger and Nomi Kluger-Nash. In so doing, it provides a brief synopsis of Jungian approaches to Hebrew Bible texts and the process of individuation. It then evaluates the two readings mentioned according to the author and Ricoeur’s criteria for adequate interpretation. Having done so, it attempts to draw conclusions on the general (and potential) value of Jungian biblical hermeneutics, particularly as it affects the appraisal of women in the Hebew Bible and

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Moberly, Elizabeth. "Book Review: Women in the Bible." Theology 88, no. 723 (1985): 238–39. http://dx.doi.org/10.1177/0040571x8508800323.

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Gowdridge, Christine. "Reviews : Bible on health for women." Health Education Journal 49, no. 1 (1990): 43–44. http://dx.doi.org/10.1177/001789699004900121.

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