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Journal articles on the topic 'Women in Christianity Women Women in the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree

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2

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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3

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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4

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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5

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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6

Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.

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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kr

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7

Sianturi, RJ Natongam. "Gereja Tanpa Mimbar." KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 1, no. 2 (2020): 126–40. http://dx.doi.org/10.34307/kinaa.v1i2.19.

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Abstract: Patriarchy culture has strongly influenced the Christianity on marginalizing women, especially limiting women's leadership in the church. Biblical theorems and the church fathers' views that subordinate women are also used as reasons to perpetuate male power in the church. Women are not only blamed for being considered the origin of sin, but also seen as weak, inferior, lustful, more emotional, and less rational than men. Although the Bible also records that there were women who became apostles and leaders, but this fact did not necessarily undermine the patriarchy culture in the chu

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8

Hensman, Rohini. "Christianity and Abortion Rights." Feminist Dissent, no. 5 (January 26, 2021): 155–82. http://dx.doi.org/10.31273/fd.n5.2020.763.

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The struggle for abortion rights continues to rage in the 21st century. On one side feminists, who see it as part of the struggle to establish a woman’s right to control her own body, and a wider constituency, who deplore the injury and death resulting from the lack of access to safe abortions, have campaigned energetically for abortion rights. On the other side, various religious fundamentalists have put pressure on states to block any expansion of rights and even take away existing rights. Prominent among the anti-abortion forces are the Roman Catholic establishment and right-wing Evangelica

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9

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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10

Rocha, Abdruschin Schaeffer, and Claudete Beise Ulrich. "A dessacralização da violência contra as mulheres no altar do patriarcado: reflexões a partir dos conceitos desejo mimético e bode expiatório em René Girard." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (2018): 15. http://dx.doi.org/10.20890/reflexus.v12i19.718.

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O presente texto reflete sobre a dessacralização da violência contra as mulheres no altar do patriarcado a partir dos conceitos desejo mimético e bode expiatório, expressos no pensamento de René Girard, na relação entre religião e violência. Ele não tratou, especificamente, em seus textos sobre a violência de gênero. No entanto, os conceitos por ele refletidos sobre desejo mimético e bode expiatório podem ser referenciais para entender a sacralização da violência contra as mulheres na sociedade patriarcal e machista brasileira. Uma forma de superar a perspectiva de bode expiatório, a partir do

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11

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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12

Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.

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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discuss

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13

Di Berardino, Angelo. "Women and Spread of Christianity." Augustinianum 55, no. 2 (2015): 305–36. http://dx.doi.org/10.5840/agstm201555225.

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Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husb

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14

Loades, Ann. "Book Reviews : Women in Christianity." Expository Times 114, no. 11 (2003): 388–89. http://dx.doi.org/10.1177/001452460311401118.

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15

Daggers, Jenny. "Küng, Hans,Women in Christianity." Theology & Sexuality 10, no. 1 (2003): 120–21. http://dx.doi.org/10.1177/135583580301000110.

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16

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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17

Arora, Veenat, and Anil Kumar Mishra. "Women and Religion: Portrayal of Women in Christianity and Islam." Samajbodh 6, no. 1 (2016): 111. http://dx.doi.org/10.5958/2321-5860.2016.00009.6.

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18

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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19

Avalos, Hector. "Women Healing/Healing Women: The Genderization of Healing in Early Christianity." Biblical Interpretation 16, no. 5 (2008): 509–10. http://dx.doi.org/10.1163/156851508x329610.

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20

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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21

Ph.D., Kwok. "Christianity and Women in Contemporary China." Journal of World Christianity 3, no. 1 (2010): 1. http://dx.doi.org/10.5325/jworlchri.3.1.0001.

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22

C. Phan, Peter. "Saint and Sinner: Women in Christianity." Religions: A Scholarly Journal 2016, no. 1 (2016): 13. http://dx.doi.org/10.5339/rels.2016.women.13.

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23

Safizadeh, Mina, and Shahin Gerami. "Women and Fundamentalism: Islam and Christianity." Contemporary Sociology 26, no. 2 (1997): 238. http://dx.doi.org/10.2307/2076809.

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24

Morley, Janet. "Book Review: Women and Early Christianity." Theology 91, no. 742 (1988): 361–62. http://dx.doi.org/10.1177/0040571x8809100433.

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25

Jensen, Robin Margaret. "Women Officeholders in Early Christianity (review)." Journal of Early Christian Studies 10, no. 1 (2002): 135–38. http://dx.doi.org/10.1353/earl.2002.0006.

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26

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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27

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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28

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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29

Goldstein, Donna M. "Blessed Anastacia: Women, Race, and Popular Christianity in Brazil:Blessed Anastacia: Women, Race, and Popular Christianity in Brazil." American Anthropologist 102, no. 1 (2000): 186–87. http://dx.doi.org/10.1525/aa.2000.102.1.186.

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30

Matter, E. Ann. "Women and the Study of Medieval Christianity." Medieval Feminist Newsletter 19 (March 1995): 16–17. http://dx.doi.org/10.17077/1054-1004.1484.

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31

Pui-Lan, Kwok. "Claiming Our Heritage: Chinese Women and Christianity." International Bulletin of Missionary Research 16, no. 4 (1992): 150–54. http://dx.doi.org/10.1177/239693939201600402.

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32

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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33

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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34

BRUNK, DOUG. "Finding Strength From Women in the Bible." Internal Medicine News 41, no. 16 (2008): 36. http://dx.doi.org/10.1016/s1097-8690(08)70933-8.

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35

BRUNK, DOUG. "Finding Strength From Women in the Bible." Family Practice News 38, no. 16 (2008): 38. http://dx.doi.org/10.1016/s0300-7073(08)71067-3.

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36

Coggins, Richard. "Book Review: Women in the Hebrew Bible." Theology 102, no. 809 (1999): 364–65. http://dx.doi.org/10.1177/0040571x9910200509.

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37

Sturrock, J. "Blake and the Women of the Bible." Literature and Theology 6, no. 1 (1992): 23–32. http://dx.doi.org/10.1093/litthe/6.1.23.

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38

Prassas, Despina D. "The Bible in Mission: Women in Mission." International Review of Mission 93, no. 368 (2004): 35–38. http://dx.doi.org/10.1111/j.1758-6631.2004.tb00439.x.

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39

Baskin, Judith Reesa. "Reading the Women of the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 2 (2005): 158–60. http://dx.doi.org/10.1353/sho.2005.0046.

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40

Perkins, Pheme. "Women in the Bible and Its World." Interpretation: A Journal of Bible and Theology 42, no. 1 (1988): 33–44. http://dx.doi.org/10.1177/002096438804200104.

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Jesus' healing, preaching, and death are not about abstractions like “patriarchal system,” but seek to establish new patterns of personal relationship and human solidarity among all women and men, bringing liberation and healing even to those at the margins of society.

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41

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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42

Lee, Dorothy A. "Book Review: Outrageous Women, Outrageous God: Women in the First Two Generations of Christianity." Pacifica: Australasian Theological Studies 10, no. 2 (1997): 258–60. http://dx.doi.org/10.1177/1030570x9701000210.

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43

Strawn, Lee-Ellen. "Protestant Bible Education for Women: First Steps in Professional Education for Modern Korean Women." Journal of Korean Religions 4, no. 1 (2013): 99–121. http://dx.doi.org/10.1353/jkr.2013.0008.

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44

Nel, Marius. "Pentecostal Hermeneutical Considerations about Women in Ministry." Studia Historiae Ecclesiasticae 43, no. 1 (2017): 122–37. http://dx.doi.org/10.25159/2412-4265/2126.

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At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals’ upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women’s contribution to the ministry faded until in the 1970s some Pentecostals with an academic background sta

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45

SHAW, JANE. "Women, Gender and Ecclesiastical History." Journal of Ecclesiastical History 55, no. 1 (2004): 102–17. http://dx.doi.org/10.1017/s0022046903007280.

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Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Ren

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46

Bays, Daniel H. "Book Review: Chinese Women and Christianity, 1860–1927." International Bulletin of Missionary Research 17, no. 3 (1993): 134. http://dx.doi.org/10.1177/239693939301700307.

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47

Wainwright, Elaine. "Book Review: Women and the Genesis of Christianity." Pacifica: Australasian Theological Studies 6, no. 2 (1993): 219–21. http://dx.doi.org/10.1177/1030570x9300600211.

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48

Maxwell, Kenneth, and John Burdick. "Blessed Anastácia: Women, Race, and Christianity in Brazil." Foreign Affairs 78, no. 3 (1999): 144. http://dx.doi.org/10.2307/20049322.

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49

Gench, Frances Taylor. "Book Review: Women and Early Christianity: A Reappraisal." Interpretation: A Journal of Bible and Theology 44, no. 1 (1990): 101–2. http://dx.doi.org/10.1177/002096438904400128.

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50

Lunn, Pam. "Webster, Alison R.Found Wanting: Women, Christianity and Sexuality." Theology & Sexuality 1996, no. 4 (1996): 121–23. http://dx.doi.org/10.1177/135583589600200410.

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