Academic literature on the topic 'Women;Luke's Gospel'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Women;Luke's Gospel.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Women;Luke's Gospel"
1
Kopas, Jane. "Jesus and Women: Luke's Gospel." Theology Today 43, no. 2 (July 1986): 192–202. http://dx.doi.org/10.1177/004057368604300205.
Full textAbstract:
“When an action, a cure, an expression of faith, or an example in parable is attributed to a man, more often than not a complementary model of a woman is given. With some exceptions, this is not done by way of comparison or contrast, but rather to suggest a measure of equality, an equality that was unexpected in the time of Jesus.”
2
Hana. "POSISI PEREMPUAN DALAM INJIL LUKAS: Sebuah Kajian dengan Perspektif Honor and Shame Melalui Kisah Elisabet." Jurnal Amanat Agung 16, no. 1 (May 31, 2021): 145–77. http://dx.doi.org/10.47754/jaa.v16i1.386.
Full textAbstract:
Abstract: The number of female figures who appear in Luke's gospel behind a social context that places women in a lower position than men, raises questions about the position of women in Luke's gospel. This article aims to explore the woman in Luke's gospel through the story of Elizabeth. Because the issue of women's position related to social status, the analysis in this study will be based on the perspective of honor and shame with symbolic methods in cultural anthropology as the methodology. The results of this analysis show a positive and significant position for women in the Gospel of Luke. This is shown through the symbols of honor embedded in Elizabeth, as well as her significant and prominent role. Even Elizabeth is shown to be in a much more positive position than her husband, Zacharias. Elizabeth shows that women, like men, can play an important role as patrons, witnesses, and prophets. The way Luke positions Elizabeth indicates that there is an elevation of honor for women to an equal position with men.
Keywords: honor and shame, cultural anthropology, Elizabeth, women’s position, the Gospel of Luke
Abstrak: Banyaknya tokoh perempuan yang dimunculkan di Injil Lukas di balik konteks sosial yang menempatkan perempuan pada posisi yang lebih rendah daripada laki-laki, menimbulkan pertanyaan mengenai posisi perempuan dalam Injil Lukas. Artikel ini bertujuan untuk mengeksplorasi posisi perempuan dalam Injil Lukas melalui kisah Elisabet. Mengingat isu tentang posisi perempuan berhubungan dengan status sosial, maka analisis dalam penelitian ini akan didasarkan pada perspektif honor and shame dengan metode simbolik dalam antropologi budaya sebagai metodologinya. Hasil dari analisis ini memperlihatkan posisi yang positif dan signifikan bagi perempuan dalam Injil Lukas. Hal ini diperlihatkan melalui simbol-simbol kehormatan yang disematkan kepada Elisabet, serta perannya yang terlihat signifikan dan menonjol. Bahkan Elisabet diperlihatkan pada posisi yang jauh lebih positif daripada Zakharia, suaminya. Elisabet memperlihatkan bahwa perempuan, seperti juga laki-laki, dapat berperan penting sebagai patron, saksi, dan penyampai nubuat. Cara Lukas memosisikan Elisabet ini mengindikasikan adanya pengangkatan kehormatan perempuan pada posisi yang setara dengan laki-laki.
Kata-kata Kunci: honor and shame, antropologi budaya, Elisabet, posisi perempuan, Injil Lukas.
3
Hylen, Susan E. "Book Review: Salty Wives, Spirited Mothers, and Savvy Widows: Capable Women of Purpose and Persistence in Luke's Gospel." Biblical Theology Bulletin: Journal of Bible and Culture 44, no. 3 (July 22, 2014): 172–73. http://dx.doi.org/10.1177/0146107914540491j.
Full text
4
Cleugh, Hannah. "F. Scott Spencer, Salty Wives, Spirited Mothers and Savvy Widows: Capable Women of Purpose and Persistence in Luke's Gospel." Theology 117, no. 1 (January 2014): 51–52. http://dx.doi.org/10.1177/0040571x13511042l.
Full text
5
Pesce, Mauro, and Adriana Destro. "Fathers and Householders in the Jesus Movement: The Perspective of the Gospel of Luke." Biblical Interpretation 11, no. 2 (2003): 211–38. http://dx.doi.org/10.1163/156851503765661285.
Full textAbstract:
AbstractThe Jesus' movement has in Luke a structural relation with the households. The relation between household and discipleship is dialectical, because it assigns external and internal roles to those that belong to both social forms. The itinerant followers of Jesus seem to belong to an emerging middle generation in their households, and have some experience in choosing to adhere to voluntary associations. Most (both married and unmarried, both men and women) belong to the households of their fathers. Some are themselves householders, who can freely dispose of their property, and who have an important function in their own household. This creates strong conflicts between the followers and the other members of the household because of the function they fulfilled before their becoming part of the movement. On the other hand, Jesus and his movement depend on the household structure. The householders offer Jesus' movement the required support through hospitality. Furthermore, Luke's Jesus denounces the mechanism of exchange between householders that excludes all social classes that have no chance whatsoever of entering into it and cannot benefit from the mechanisms of patronage. Jesus asks the householders to open their homes and offer a different kind of hospitality without reciprocity and social compensation. The double challenge to the itinerant followers and to the householders differentiates the kind of participation of individuals to Jesus movement, and put all of them into a close interrelation within which the model of discipleship tends to transform the model of the household.
6
Van Til, Kent. "Three Anointings and One offering: The Sinful Woman in Luke 7.36-50." Journal of Pentecostal Theology 15, no. 1 (2006): 73–82. http://dx.doi.org/10.1177/0966736906069257.
Full textAbstract:
AbstractThe story of a woman pouring oil on Jesus' feet or head is attested in all four canonical gospels. While some see the Lukan version pointing to an event that is different from the `Bethany' anointing found in the other three gospels, I argue that all four accounts are based on the same event. The differences in Luke's narrative, instead, can be accounted for by seeing the pouring of oil in Luke as symbol of a sacrificial offering rather than an anointing. Understanding this symbolic act as an offering/sacrifice fits Luke's theme of forgiveness, which is evident in this passage and many others. Moreover, it shows how Luke's gospel moves his readers from a Jewish, male, temple-based religion at the beginning of Jesus' ministry to a Jewish and Gentile, male and female, Spirit-based religion that culminates at Pentecost. Such a reading may also provide clues about the relationships among the Spirit, forgiveness and worship in Luke's gospel.
7
Markovic, Miodrag. "An example of the influence of the gospel lectionary on the iconography of medieval wall painting." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 353–62. http://dx.doi.org/10.2298/zrvi0744353m.
Full textAbstract:
The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.
8
McKinney, Stephen J. "Mary, woman of faith and displaced person: insights for Catholic schools." Journal of Religious Education 69, no. 3 (October 15, 2021): 411–21. http://dx.doi.org/10.1007/s40839-021-00156-4.
Full textAbstract:
AbstractCatholic schools share in the preferential option for the poor that is an essential part of following Jesus and the mission of the Church. Catholic schools in many parts of the world have an historical and contemporary mission for the care and education of the poor. This article uses key passages from the Gospels of Luke and Matthew to illustrate that Mary can be understood as an exemplar of God’s preferential option for the poor. Mary is presented as a young and poor Jewish woman of faith in the Annunciation and the Magnificat in Luke’s Gospel and is presented as an externally displaced person in flight into Egypt in Matthew’s Gospel. The paper also examines the journey to Bethlehem in Luke’s Gospel as interpreted by Pope Francis. He interprets this as Mary being an internally displaced person. Adopting these distinctive modes of interpretation, Mary can be recognised as a model of the preferential option for the poor for Catholic schools.
9
Phillips, Thomas E. "Salty Wives, Spirited Mothers, and Savvy Widows: Capable Women of Purpose and Persistance in Luke's Gospel. By F. Scott Spencer. Grand Rapids, MI: Eerdmans, 2012. Pp. x + 348. Paper, $30.00." Religious Studies Review 39, no. 3 (September 2013): 177. http://dx.doi.org/10.1111/rsr.12058_8.
Full text
10
Carey, Greg. "Moving Things Ahead." Biblical Interpretation 21, no. 3 (2013): 302–19. http://dx.doi.org/10.1163/15685152-1071a0002.
Full textAbstract:
Recent and influential proposals (Richard Bauckham; James Dunn) have emphasized the role of memory in the composition of the Gospels. Despite the diversity and sophistication of these proposals, they have led to a devaluation of source and redaction analysis among some interpreters. On the contrary, attention to Lukan redaction of Mark, particularly with respect to the sequence of pericopae, reveals both the value of source and redaction analysis and the limitations of memory-oriented accounts of Gospel origins. Lukan transposition manifests itself most clearly in four pericopae: Jesus in Nazareth (Luke 4:16-30), the woman who anoints Jesus (7:36-50), the question of eternal life (10:25-37), and the tradition of the fig tree (13:6-9). Looking at these pericopae one by one, many interpreters debate whether Luke relies on independent traditions; taken as a group, they reveal Luke’s redactional and literary activity. In each instance (a) Luke neatly excises the pericope from its location in Mark’s sequence, (b) Luke changes fundamental dynamics of the pericope, and (c) Luke’s redactional activity favors widely accepted Lukan emphases. Memory-oriented interpretations will undervalue Luke’s emphases in these instances.
Dissertations / Theses on the topic "Women;Luke's Gospel"
1
Ashley, Edith. "Women in Luke's Gospel." Connect to full text, 2000. http://hdl.handle.net/2123/804.
Full textAbstract:
Thesis (M. Phil.)--University of Sydney, 2000.Title from title screen (viewed Apr. 21, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the School of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.
2
Ashley, Edith Margaret. "Women in Luke's Gospel." Thesis, The University of Sydney, 2000. http://hdl.handle.net/2123/804.
Full textAbstract:
Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.
3
Ashley, Edith Margaret. "Women in Luke's Gospel." University of Sydney. Religion, 2000. http://hdl.handle.net/2123/804.
Full textAbstract:
Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.
4
Blomgren, Sandra. "Kvinnan som tvättar Jesus fötter : En feministisk närläsning av Luk 7:36-50." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352781.
Full textAbstract:
Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"
5
Martins, Marques Alves. "A RELAÇÃO DE JESUS COM AS MULHERES NA PERSPECTIVA DE LUCAS 7,36-50." Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/887.
Full textAbstract:
Made available in DSpace on 2016-07-27T13:48:39Z (GMT). No. of bitstreams: 1
MARQUES ALVES MARTINS.pdf: 822137 bytes, checksum: dfbb82b32e5b647556cde82fe2d888f2 (MD5)
Previous issue date: 2014-10-21Among all the Gospels, the third has a particular merit that derives from the particular character of its author. The Gospel of Luke, serving up fine traits of his own author ship, presents us with a Gospel message in an almost unique way; transpire leaving us the tenderness of Jesus as the humble and the poor. Lucas becomes, among the synoptic, one that most women face the argument being that any investigation into their role in the early Christian communities certainly can not ignore this reference. However, a careful reading of Luke s account of this matter makes you realize how texts about women are marked by tension, linked to a possible ambivalence about the role of women in the Christian community. Luke presents the woman with characteristics of exemplary human greatness, but also hosts women in their weakness: they are sinful, diseased, possessed, widows, etc.. The woman is now exalted, and sometimes decreased. In order to understand the way in which Luke addresses this topic and especially to become clearer sense of the act of Jesus in the Gospel texts evidenced seems necessary, first of all, to clarify what was the social and historical context which women lived in the Mediterranean region in the first century society were based on the patriarch and culturally androcentric structure, ie, the decisions of men predominated. The present work has as its theme: "The relationship of Jesus with women from the perspective of Luke 7:36-50," consists of an analysis of the biblical text. We propose a reinterpretation that is not exegetical nature and some not so much a theological and historical description of the biblical text. But a rereading pointing the essential aspects as human relations established between Jesus, the Pharisees (Simon) and the marginalized of society (women s figure); the centrality of Jesus act of integrating people on the dynamics of the Kingdom of God.
Entre todos os Evangelhos, o terceiro tem um mérito particular que deriva da índole particular de seu autor. O Evangelho de Lucas, servindo-se de finos traços próprios de sua autoria, apresenta-nos uma mensagem evangélica de um modo quase original, deixando-nos transparecer a ternura de Jesus para com os humildes e os pobres. Lucas se torna, entre os sinóticos, aquele que mais enfrenta o argumento das mulheres, sendo que qualquer investigação sobre o papel delas nas comunidades cristãs primitivas não pode certamente prescindir dessa referência. Todavia, uma leitura atenta da narração de Lucas a respeito desse assunto faz perceber como os textos sobre as mulheres estão marcados por certa tensão, ligada a uma possível ambivalência quanto ao papel da mulher na comunidade cristã. Lucas apresenta a mulher com características de grandeza humana exemplar, mas também acolhe a mulher em sua fraqueza: são pecadoras, doentes, possessas, viúvas etc. A mulher ora é exaltada, ora é diminuída. Para se compreender o modo pelo qual Lucas enfrenta este tema e sobretudo para que se torne mais claro o sentido do agir de Jesus evidenciado nos textos evangélicos, faz-se necessário, antes de tudo, esclarecer qual era o contexto social e histórico em que vivia a mulher na região do mediterrâneo no século I. A sociedade se pautava em uma estrutura patriarcal e culturalmente androcêntrica, ou seja, em que predominavam as decisões dos varões. O presente trabalho que tem como tema A Relação de Jesus com as Mulheres na Perspectiva de Lucas 7,36-50 e constitui-se de uma análise desse texto bíblico. Propomos uma releitura que não é de cunho exegético, nem uma descrição teológica e histórica do texto bíblico. Porém, uma releitura que nos aponta aspectos essenciais como as relações humanas estabelecidas entre Jesus, os Fariseus (Simão) e os marginalizados da sociedade (figura da mulher); a centralidade do gesto de Jesus que integra as pessoas na dinâmica do Reino de Deus.
6
Dally, Svea. "Kvinnor vid τὸ πάσχα och κυριακὸν δεῖπνον : En komparativ studie av hur Lukas och Paulus framställer kvinnors plats och roll vid påskmåltiden τὸ πάσχα i Luk 22:7-30 samt vid Herrens måltid κυριακὸν δεῖπνον i 1 Kor 11." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-443905.
Full textAbstract:
The essay draws on Angela Standhartingers article ”Frauen in Mahlgemeinschaften. Diskurs und Wirklichkeit einer antiken, frühjüdischen und frühchristlichen Mahlpraxis” which examines the representation of women in the ancient tradition of symposia. This thesis studies how Luke and Paul represent women at The Last Supper τὸ πάσχα and the Lord’s Supper κυριακὸν δεῖπνον, and therefore focusses on the pericopes Luke 22:7-30 as well as 1 Cor. 11. Even though these biblical texts are written by men from an androcentric perspective, they show spaces - gaps which are opposed to what the texts seem to convey. Thus, it is possible to break through the patriarchal discourse to render women visible in the texts. I argue that Luke and Paul represent women in their roles and positions both out of their personal experiences and social ideology. Yet, reflecting on a Christan social order, there can be noticed an earthly approach, relating to the cultural order, in Luke 22:7-30 in distinction from a cosmic approach in 1 Cor. 11.
7
Evavoll, Robin. "Kvinnor om kvinnor i nytestamentliga berättelser : Vad kvinnliga exegeter lyfter fram i berättelser där Jesus interagerar med kvinnor." Thesis, Linköpings universitet, Avdelningen för kultur och estetik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-145704.
Full textAbstract:
Den svenska skolan skall bl.a. vila på en kristen tradition enligt Lgr 11, men benämner inte närmre vems kristna tradition eller hur denna tradition bör ta sin form i klassrummet. Att tolka den kristna traditionen kan göras på många sätt, men för att exemplifiera problematiken i tolkningar så utgår uppsatsen från att belysa hur mångfacetterat ett resultat kan bli även vid ett par utvalda bibelberättelser från en relativt homogen grupp uttolkare. Syftet för den här konsumtionsuppsatsen är att undersöka vad kvinnliga exegeter belyser när de beskriver hur kvinnor interagerar med Jesus i två utvalda berättelser ur Nya testamentets evangelier. Exegeternas beskrivningar utreds också komparativt för att finna skiljaktigheter och liknelser. Vidare förs det även en didaktisk diskussion kopplat till skolans religionsundervisning om hur tolkningar kring en och samma berättelse som didaktiskt medel kan berika undervisningssammanhang i klassrummet. Resultatet i uppsatsen visar både hur exegeterna har laborerat fram sina tolkningar och vad dessa tolkningar resulterat i för bibelberättelserna. I ett komparativt arbetssätt utvidgar exegeterna kontexten för bibelberättelserna på macronivå för att understödja den närmre analys de för på micronivå. De finner stöd i bl.a. lingvistik, utombibliska dokument och kulturella företeelser för att understödja deras argumentation om kvinnorna i de bibliska berättelserna. Kvinnorna i de båda bibliska berättelserna porträtteras på ett nytt sätt och utmärks av vissa exegeter till både apostel och lärjunge. Resultatet för den religionsdidaktiska diskussionen utmynnas i både hur elever och främst lärare bör anamma en reflexivitet för att granska sig själva och hur tolkningar görs i vardagen för att kartlägga mönster där exotifiering och maktförskjutningar sker när religioner behandlas i klassrummet. Religionsdidaktikernas pedagogiska verktyg gynnar elevernas analyserande förmågor och kritiska tänkande vid exempelvis komparativa tolkningsövningar av urkunder. Hos läraren uppmanas en självkännedom genom att aktivt kunna belysa hur tolkningar av religioner förs i klassrummet och ifall det görs på någons bekostnad. Genus förs som en diskussionspunkt i förhållande till uppsatsens val att låta kvinnor ta plats och tolka religion. Genom genus kan en androgyn syn på religionsdidaktik framföras och låta en inkludering ske i religionsdiskursen där kvinnor inte längre är en åtskild minoritet inom religion, utan en aktiv och inkluderande part.
8
John, Helen Catherine. "Bodies, spirits, and the living landscape : interpreting the Bible in Owamboland, Namibia." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/21589.
Full textAbstract:
This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.
9
Heinrichová, Marie. "Ženy v Ježíšově veřejném působení podle Lukášova evangelia (Lk 8,1-3; 10,38-42; 23,49)." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-350654.
Full textAbstract:
The Diploma thesis "Women in Jesus' public ministry in the Gospel of Luke (Luke 8:1- 3; 10:38-42; 23:49)" analyzes 3 selected extracts from the Gospel of St. Lukas specifically focusing on women. Those accompanied Jesus, Marie and Martha and the women under the cross at the time of his crucifixion. The selected texts have been analyzed individually but also in relationship to their context in the whole Gospel of St. Lukas. Lukas writes about women more often than other Evangelists. His view is in this way completely remarkable and progresive for this time, he describes women more positively than their male counterparts. Lukas progressivness is demonstrated in small segments of his writing which exemplifies his undrestanding of the role of women in Grecian, Roman or Jewish societies. Selected extracts from the Gospel of Lukas each, in thier own way, show the important role of women in Jesus' public activity. Among Jesus' followers, as has been recorded by Lukas, women belonged to this group they listened to his words, supported him and accompanied him on his way to the cross. Lukas tries to explain the meaning which God intended for women in the history of the path to Salvation.
10
"Changed imagination, changed obedience: The bent-over woman as social vision in the Gospel of Luke." THE GEORGE WASHINGTON UNIVERSITY, 2010. http://pqdtopen.proquest.com/#viewpdf?dispub=3368740.
Full textBooks on the topic "Women;Luke's Gospel"
1
Salty wives, spirited mothers, and savvy widows: Capable women of purpose and persistence in Luke's gospel. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2012.
Find full text
2
Dornisch, Loretta. A woman reads the Gospel of Luke. Collegeville, Minn: Liturgical Press, 1996.
Find full text
3
The heart of Jesus: Women in the Gospel of Luke. St. Louis, MO: Concordia Pub. House, 2009.
Find full text
4
Moberg, Marlys Taege. The heart of Jesus: Women in the Gospel of Luke. St. Louis, MO: Concordia Pub. House, 2009.
Find full text
5
Choosing the better part?: Women in the Gospel of Luke. Collegeville, Minn: Liturgical Press, 1996.
Find full text
6
Luke: Finding truth and healing in Jesus' words to women. Grand Rapids, MI: Kregel Publications, 2009.
Find full text
7
Taking away the pound: Women, theology and the parable of the pounds in the Gospel of Luke. London, UK: T&T Clark, 2007.
Find full text
8
Changed imagination, changed obedience: Social change, social imagination, and the bent-over woman in the gospel of Luke. Eugene, Or: Pickwick Publications, 2011.
Find full text
9
Jeong, Eun Ok. Women in the Gospel of Luke: biblical interpretation from a Korean woman's perspective: Dissertation submitted for the MA in Mission Studies. Birmingham, West Midlands: School of Mission and World Christianity, Selly Oak Colleges, 1996.
Find full text
10
author, Harrower Scott D., and Cohick, Lynn H., writer of foreword, eds. Raised from obscurity: A narratival and theological study of the characterization of women in Luke-Acts. Eugene, Oregon: Pickwick Publications, 2015.
Find full textBook chapters on the topic "Women;Luke's Gospel"
1
Siker, Jeffrey. "Sin in Luke-Acts." In Sin in the New Testament, 68–86. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190465735.003.0005.
Full textAbstract:
Luke presents more stories than Mark or Matthew regarding Jesus’s interaction with sinners, whether tax collectors, a woman of the city, or the parable of the prodigal son. In each instance, Luke’s Jesus is concerned to extend God’s merciful forgiveness to sinners. Forgiveness of sin is a prominent themes throughout Luke’s Gospel, coming to a climax with Jesus on the cross forgiving the people for what they are doing to him, as well as assuring a sinful thief that he will be with Jesus in paradise. This motif of forgiveness of sin continues in the Acts of the Apostles through the preaching of Peter and Paul, whose message is one of repentance and forgiveness in the name of Jesus.
2
Wainwright, Elaine M. "Women Cured of Evil Spirits and Infirmities: The Gospel of Luke." In Women Healing/Healing Women, 160–85. Routledge, 2017. http://dx.doi.org/10.4324/9781351223867-7.
Full text
3
Pentiuc, Eugen J. "Bravery." In Hearing the Scriptures, 94–119. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190239633.003.0004.
Full textAbstract:
This chapter analyzes the Scriptures in several hymns prescribed for Holy Wednesday, whose central theme is bravery as exemplified by the sinful woman who anointed Jesus’s feet (Luke 7:36–50). The gospel story was turned into a liturgical hymn, known as the Kassia hymn, after its composer, the ninth-century female hymnographer Kassia of Constantinople. The sinful woman’s bravery is contrasted with Eve’s timidity and shamefulness. Unlike the sinful woman who approached Jesus’s feet seeking mercy, Eve, after having sinned, hid herself among the trees of the Garden of Eden at the sound of God’s “feet” walking through the garden (Gen 3:8). The “feet,” whose “striking sound” (krotos) Eve heard, as Kassia notes, were the same as Jesus’s feet which the sinful woman saw, touched, anointed, and kissed. The contrast between Eve and the sinful woman points to God’s revelation that moves from the “sonic” (Eve) to “visual” (the sinful woman) phase.
4
Litwa, M. David. "Destroyer of the Law II." In The Evil Creator, 122–39. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566428.003.0008.
Full textAbstract:
This chapter shows how Christ destroyed the Law from Marcion’s (reconstructed) gospel (the Evangelion). After discussing the Marcionite reading of Luke 23:2 (Jewish leaders accuse Jesus of “destroying the Law”), the discussion focuses on Christ’s concrete violations of the Law. First, Jesus touched lepers in violation of the Law and healed them apart from the Law’s purification rites. Further, he allowed himself to be touched by an unclean woman but did not consider himself to be unclean. Moreover, he controverted the Law to honor parents by requiring a would-be disciple not to bury his father, and in general by requiring his disciples to abandon their families. Christ stated that the Law lasted until John the Baptist (Luke 16:16), indicating its abolition. Finally, Christ violated Sabbath laws numerous times, even claiming to be lord of—or over—the Sabbath. This Jesus who attacked the Law then died by the Law’s penalties. This was proof not only that Christ opposed the Law but that the Law was hostile to Christ. Yet the Law was only the instrument of the Lawgiver who plotted Christ’s death and so proved his evil nature.
5
"1 Matthew 9:20–22: “And Behold, a Woman Who Had Suffered from a Hemorrhage”—The Bleeding Woman in Matthew, Mark, and Luke: Perspectives from Qumran and Rabbinic Literature." In The Gospels in First-Century Judaea, 5–19. BRILL, 2016. http://dx.doi.org/10.1163/9789004305434_003.
Full text
6
Wallace, Mark I. "Early Christian Contempt for the Flesh and the Woman Who Loved Too Much in the Gospel of Luke." In The Embrace of Eros, 33–50. 1517 Media, 2010. http://dx.doi.org/10.2307/j.ctt22h6t7g.7.
Full text
7
"9 Luke 13:10–13: “Woman, You Have Been Set Free From Your Ailment”—Illness, Demon Possession, and Laying on Hands in Light of Second Temple Period Jewish Literature." In The Gospels in First-Century Judaea, 122–35. BRILL, 2016. http://dx.doi.org/10.1163/9789004305434_011.
Full text