By Marion Ann Taylor
The historical past of girls interpreters of the Bible is a ignored region of research. Marion Taylor provides a one-volume reference instrument that introduces readers to a big selection of ladies interpreters of the Bible from the total historical past of Christianity. Her examine has implications for knowing biblical interpretation--especially the background of interpretation--and influencing modern learn of girls and the Bible. Contributions via one hundred thirty most sensible students introduce foremothers of the religion who handle problems with interpretation that stay proper to religion groups this day, corresponding to women's roles within the church and synagogue and the belief of spiritual feminism. Women's interpretations additionally increase know-how approximately alterations within the methods men and women might learn the Scriptures in gentle of changes of their lifestyles experiences.This guide will turn out precious to ministers in addition to to scholars of the Bible, who might be encouraged, provoked, and challenged through the ladies brought the following. the quantity also will offer a origin for extra designated examine and analysis.Interpreters contain Elizabeth Rice Achtemeier, Saint Birgitta of Sweden, Catherine Mumford sales space, Anne Bradstreet, Catherine of Siena, Clare of Assisi, Egeria, Elizabeth I, Hildegard, Julian of Norwich, Thérèse of Lisieux, Marcella, Henrietta C. Mears, Florence Nightingale, Phoebe Palmer, Faltonia Betitia Proba, Pandita Ramabai, Christina Georgina Rossetti, Dorothy Leigh Sayers, Elizabeth Cady Stanton, Harriet Beecher Stowe, St. Teresa of Avila, Sojourner fact, and Susanna Wesley.
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Extra info for Handbook of Women Biblical Interpreters: A Historical and Biographical Guide
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14:34, Italian preacher Domenica Narducci (1473–1533) challenged traditional ecclesial exegesis that prohibited women from preaching. Genevan Marie Dentière (1495–ca. 1561) opposed traditional readings of Paul and Calvin in her defense of women’s right to interpret, teach, and preach Scripture. English Puritan Katherine Evans (ca. 1618–92) was publicly whipped and imprisoned for her preaching. Anglican writer Mary Deverell (fl. 1774–97) wrote and published a series of sermons on a dare. Author Esther Copley (1786–1851) wrote sermons for her alcoholic husband, enabling him to carry out his Sunday preaching obligations at the Baptist church in Kent.
English Moravian ecumenist Mary Anne Schimmelpenninck’s (1778–1856) detailed spiritual exposition of the Psalms was influenced by the authors from the Cistercian convent of Port-Royal, France. The Gospels allowed women to reflect on Jesus’s relationships with women and on particular figures who not only modeled female devotion and discipleship but also public leadership, specifically preaching, prophesying, and evangelism. In her polemic against those who suggested that women lacked the academic credentials needed for preaching, English Elizabeth Baxter (1837–1926) held out the woman of Samaria as an example of a woman who preached based on her experience of Jesus and not on her academic qualifications.
This resulted in her first and perhaps most well-known publication, A View of Religions, which appeared in four American editions in 1784, 1791, 1801, and 1817. Though Adams toiled to support herself, she had to rely more on the patronage of wealthy supporters of her work than on the profit garnered from the works themselves. Still, she pursued literary projects that she believed would provide her with a livelihood and serve the needs of the reading public. In addition to her principal work on comparative religion, Adams engaged in 28 ↜ A dams, Hannah local history with A Summary History of New England (1799), adding to it a companion volume, An Abridgement of the History of New England (1805); then she found her true calling in her extensive engagement with historical Judaism in The History of the Jews (1812).
