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 hobbies in Britain and North the US all started within the past due 20th century, this is often by no means the case. ladies during the centuries have sought to damage out of the restrictions that their societies deemed acceptable for them. For interpreters within the Christian culture, this usually intended studying biblical texts that were understood in ways in which demeaned ladies and utilizing their interpretations to inspire ladies to wreck out in their culturally proscribed spheres. The essays during this quantity are drawn from the getting better woman Interpreters of the Bible session on the SBL Annual assembly and from classes on lady interpreters of Scripture on the Canadian Society of religious study. The essays tackle lady interpreters of the Bible similar to Eudocia and Anna Jameson whose guides were mostly neglected within the fields of the heritage of biblical interpretation and reception background. via their guides those ladies used their interpretive and theological abilities to damage the bounds that earlier interpretations of the Bible and their societies imposed upon them.

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3 (2001): 344–47. 24. Salve Deus, 48. The book refers positively to only a few men: Jesus, Lady Katherine’s husband (p. 37), several martyrs (pp. 125–28), and “all good Christians and honourable minded men” who are willing to be good to women (p. 50). 25. Salve Deus, 48. 26. The querelle was inÀuenced by the humanist recognition and education of women, and was joined by such scholars as Cornelius Agrippa and Marguerite de Navarre; see Joan Kelly, “Early Feminist Theory and the ‘Querelle des Femmes’, 1400–1789,” Signs 8, no.

34. Salve Deus, 48–50. 35. : Cornell University Press, 1990), 21, or Kim Walker, Women Writers of the English Renaissance (Twayne’s English Authors Series 521; New York: Twayne, 1996), 8. 37 While the women of Salve Deus display the virtues of Christ and men, the men in the passion story are distinctly lacking in “masculine” virtues. This characterization of women and men supports Lanyer’s intention to praise women. She draws attention to biblical and pagan heroines. Jesus himself was “pleased” to be born of, brought up by, and obedient to, a woman.

For Faltonia Proba’s Virgilian cento, see M. , Poetae Christiani Minores. (Vindobonae: F. Tempsky, 1888), 568–609, and Elizabeth Clark and Diane F. : Scholars Press, 1981). Clark and Hatch, The Golden Bough, 12–13, note that a copy of Proba’s cento was in the possession of the Theodosian emperors. 28. , Centons homériques (Homerocentra). Patricius, Eudocie, Optimus, Côme de Jérusalem. Introduction, texte critique, traduction, notes et indexes (Paris: Cerf, 1998); Mark D. , Homerocentones (Turnhout: Brepols, 2007).

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