Tesi: "Women in the Bible"

1

Young, Joanne. "Journey with women of the Bible". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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2

Fifelski, Constance J. "A few bold women". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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3

Downey, Patricia. "Women and prayer in the Hebrew scriptures". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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4

Ivey, Adriane Louise. "Rewriting Christianity : African American women writers and the Bible /". view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9987234.

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Abstract (sommario):

Thesis (Ph. D.)--University of Oregon, 2000.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 211-216). Also available for download via the World Wide Web; free to University of Oregon users.

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5

Miller, Susan E. "Women in Mark's gospel". Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.

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This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.

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6

Ashley, Edith. "Women in Luke's Gospel". Connect to full text, 2000. http://hdl.handle.net/2123/804.

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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.

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7

Rego, Maria do Rosario. "Feminist hermeneutics women in the Gospel of Mark /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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8

Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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9

Ezenwa, Fabian Ekwunife. "The Hermeneutics of Women Disciples in Mark's Gospel: An Igbo Contextual Reconstruction". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108068.

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Thesis advisor: Angela Kim Harkins
Thesis advisor: Margaret E. Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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10

Rapp, Christine M. "Women's ministry development project for Voyagers Bible Church, Irvine, California". Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com/search.cfm?p034-0046.

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11

Chang, Sung-Jin. "Korean Bible women : their vital contribution to Korean Protestantism, 1895-1945". Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/19615.

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The aim of the thesis is to describe and assess the contribution of chŏndo puin (Korean Bible Women) to the growth of Protestant Christianity in Korea during the second half of the 19^th century (late Chosŏn period) to the end of the Japanese occupation of Korea in 1945. The thesis will question western missionary perceptions of the chŏndo puin, and challenge their ignorance in contemporary Korean historiography. It will demonstrate that chŏndo puin were active subjects in the development of Korean Protestant Christianity, rather than the passive objects of evangelism. The research seeks to bring into visibility the “micro-histories” of the chŏndo puin through a critical re-reading of missionary archives, and oral research. Part One provides a critical reconstruction of the cultural landscape from which the chŏndo puin emerged. Chapter One re-assesses the leadership roles that Korean women were able to exercise in traditional Korean society, and corrects missionary misperceptions that denigrated the image of Korean women. Chapter Two examines the interaction between American missionary women and chŏndo puin. Part Two examines the diverse roles that the chŏndo puin fulfilled in the growth of Protestant Christianity from 1895 to 1937-45 when they played an important role in resistance of Japanese military imposition of Shinto practices. Chapter Three features the contributions of puin kwonse (as the chŏndo puin were originally known) to the early development of Protestant Christian mission in Korea. Chapter Four analyses the roles that chŏndo puin played in the period of Protestant Christianity’s most rapid growth in Korea. Chapter Five widens the analysis to include the role of chŏndo puin in Korean society through education and medical institutions, organisations of social outreach, and social-political movements for and against Japanese occupation. The main argument of the thesis is that the chŏndo puin were creative agents of mission in the development of the Protestant Church in Korea, and that their significance has been neglected or ignored in Korean Protestant historiography under the influence of western missionary and Korean male perspectives.

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12

Maynard, Lynn M. "Israelite women in leadership roles in the Old Testament". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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13

Oates, Martha. "Biblical stories reconstructed". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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14

Hepp, Arlene. "Women of the Old Testament contemporary role models /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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15

Parambi, Baby. "The discipleship of the women in the Gospel according to Matthew : an exegetical theological study of Matt. 27:51b-56, 57-61 and 28:1-10 /". Roma : Ed. Pontificia università gregoriana, 2003. http://catalogue.bnf.fr/ark:/12148/cb39095865g.

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16

Pizzuto-Pomaco, Julia. "From shame to honour : Mediterranean women in Romans 16". Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13422.

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"From Shame to Honour: Mediterranean Women in Romans 16" breaks new ground in the field of social-scientific criticism. This work focuses on one specific area, the role of women in the New Testament, particularly the women of Romans 16. In order to understand the ancient Mediterranean world this thesis lays a foundation of current anthropological studies of that region. By focusing on women in these cultures and looking for cultural patterns, various societal values rise to the surface. Honour and Shame, Public and Private, Power, Relationships, Death and Religion all are shown to follow specific cultural norms in regards to women. However, one cannot simply take modern anthropological findings, apply them to the ancient world and expect there to be an automatic correlation. This thesis parallels but also critiques the model Bruce Malina outlines in his work. However, this work, unlike others before it, goes to the individual cultures - Greek, Jewish and Roman - that impact the milieu of the New Testament world and studies their patterns. From the research gathered a new model has been formed that is nuanced to reflect its focus on women in the ancient world. New questions are formulated and insights gained that help us to understand better New Testament women, specifically the women of Romans 16. This thesis does not stop at this model but goes on to look at Romans 16 from a historical-critical and biblical feminist critique. It asks traditional questions of the text but also seeks to hear Romans 16 with a sensitivity to the women in the text and to the story they tell. Romans 16 provides an excellent case study for the cultural context model because it does have so much to teach us about women in the first-century world and women in the very earliest Christian groups. The women of Romans 16 appear to be as equally active in ministry as their male counterparts. This list of greetings reveals women outside of their expected gender roles, women who lead churches, who are apostles, co-workers, labourers in the gospel, patrons and ministers.

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17

Miller, Catherine Elaine. "Woman to woman a Bible study for overcoming obstacles in mentoring relationships /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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18

Parks, Sara. "The role of women in 1 and 2 Maccabees /". Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83197.

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This thesis is a thematic examination of two primary texts from the Second-Temple period of Judaism. 1st and 2nd Maccabees, two "histories" which cover the same political events from diverging perspectives, were examined exhaustively for their depiction of women. These depictions were catalogued and analysed, resulting in the creation of seven original categories which organized the results. The results were compared with contemporaneous depictions of women, and it was decided that the literary treatment of women was, in both works, in keeping with a patriarchal Greco-Roman Jewish status quo, with some noteworthy exceptions.

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19

Isola, Christine. "Women of Different Desires: Disrupting the “Barren Motif” in the Hebrew Bible". Master's thesis, Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/339454.

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Religion
M.A.
It is often left unquestioned that women in the Hebrew Bible desired children. Though this is highly probable, many scholars make the assumption that all women necessarily wanted children. Universalizing the desire for children reduces complex characters to stand-ins for a supposed motif. This also essentializes the role of a female character to that of child-bearer, when actually these women have many different roles. Furthermore, many scholars make the claim that having children is the only way for a woman to improve her status in ancient Near Eastern societies. Yet women did not always receive a change in status because of childbirth. Therefore, the reasons why women desire children are quite varied.
Temple University--Theses

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20

Youn, IlSun. "Toward authentic partnership for mutual ministry in the Korean Catholic context a dialogue between a Catholic feminist and Korean folk religions /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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21

Moynihan, David. "Women and the home an Old Testament perspective /". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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22

Wu, Zhongcheng. "The roles of women in Exodus a theological and literary approach /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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23

Innes, Kari A. "Revelations of a Genealogy: Biblical Women in Performance during Twentieth-Century American Feminisms". Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1332869289.

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24

Frazier-Kropf, Brooke E. "Counseling women today through the examples of women of the Old and New Testaments". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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25

Inrig, Elizabeth. "Women of the Bible tell the story of salvation from behind the scenes". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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26

Branch, Robin Gallaher. "Revealing strengths and weaknesses : how selected women in Samuel and Kings influence the biblical text /". Full text (PDF) from UMI/Dissertation Abstracts International, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p3004220.

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27

Hinchey, Margaret. "Women in the fourth gospel a matter of difference /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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28

Deal, Brooke Lemmons. "Divine queenship and Psalm 45". Fort Worth, TX : [Texas Christian University], 2009. http://etd.tcu.edu/etdfiles/available/etd-04232009-145435/unrestricted/deal.pdf.

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Abstract (sommario):

Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2009.
Title from dissertation title page (viewed June 15, 2009). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical Interpretation." Includes bibliographical references.

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29

McKendrick, Colleen L. "Are women more easily deceived? an analysis and exegesis of 1 Timothy 2:14 /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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30

Maccini, Robert Gordon. "Her testimony is true : women as witnesses according to John". Thesis, University of Aberdeen, 1994. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU059919.

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The Gospel of John records a cosmic lawsuit between God and the world with Jesus at the centre. Jesus, tried and condemned by worldly opponents, is retried before readers. John presents witnesses for Jesus, challenging readers to weigh their testimony and decide in Jesus' favour, that he is the Messiah. Among the witnesses, John presents several women. Since women in first-century Palestine were in most cases barred from giving juridical testimony, it might seem that John is undermining his purpose. Old Testament, pseudepigraphal, rabbinic, and apocryphal writings demonstrate that the exclusion of women from testifying was based on technical grounds and no inherent incompetence, although many felt that women were unreliable to witness. Further, women's exclusion was not comprehensive, and they could give juridical evidence in certain situations. Women also had a longstanding history of competence and leadership in religious testimony: prophecies, prayers, songs, confessions, oaths, and vows. The women whom John presents are Jesus' mother, the Samaritan, Martha and Mary, the women at the cross, Mary Magdalene, the mother of the blind man, and Annas' doorkeeper (the story of the adulterous woman is a later addition to John's Gospel). These women offer convincing, tentative, or no testimony, depending upon the situation. In no case does any one of these women offer a testimony that breaches the laws and customs governing women's capacities as witnesses. Thus, John's readers would be able to evaluate the testimony of the women no differently than that of the men. Narratologically, the women function as individuals, and John does not have any interest in or treat them as a gender class. Historically, because the women's testimonies fall within the legal, religious, and social bounds of Jesus' culture, John gains credibility as an historian, albeit one whose Gospel has a persuasive purpose and rhetorical cast.

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31

Nolan, Mary Anne. "The liberating Word of God portraits of four biblical women /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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32

Henley, Carmen Ortiz. "The Women of Little Gidding: The First Anglican Nuns". Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223380.

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This dissertation examines the lives and material production of the early modern women known as the Nuns of Little Gidding, Mary Collett Ferrar (1603-1680) and Anna Collett (1605-1639). The religious community at Little Gidding, Huntingsonshire (now Cambridgeshire), founded in 1626 by Mary Woodnoth Ferrar and her son Nicholas, housed forty-some members of the extended Ferrar, Collet, and Mapletoft family and their retainers. They devoted their lives to prayer, Bible study and memorization, contemplation, acts of charity, and the production of several unique Bible concordances or harmonies (as well as some Bible histories) of which fifteen are extant. Women were central to the spiritual life of the community, in particular, Mary and Anna who took vows of chastity. They were also the primary creators of the concordances, a task that entailed cutting up printed Bibles, reorganizing the text according to a complex scheme devised by Nicholas Ferrar. The resulting harmonized Gospel suppressed the discrepancies and differences in the four canonical accounts and produced a single, seamless narrative that preserved every detail of the originals. Close study of the relationship between image and text in the Gospel harmonies shows that the women sometimes chose particular images not to illustrate but rather to undermine the authority of the biblical narrative. Images might restore women to an account that minimizes, trivializes, or elides their importance in the life of Jesus. Thus, while their explicit task was to harmonize the Gospel accounts, the women were surreptitiously "deconstructing" them to reveal their discord.

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33

Gibney, Delmarie. "Biblical images for contemporary women". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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34

Cheung, Mei-Mei. "The characterization and significance of Hannah". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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35

Nivinskus, Laura. "To believe or not to believe? an analysis of female character responses in the Gospel of John /". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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36

Zylberberg, Sonia. "Woman to woman : relationships in the Hebrew Bible". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq25961.pdf.

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37

Forsythe, Ruth. "From barrenness to birth stories of impossibilities and life /". Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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38

Gau, Spring Chen. "A study of the women's leadership in North America Chinese churches". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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39

Gillmartin, John Allan. "Text of errors an androcentric response to radical feminism /". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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40

Goosen, Adri. ""Stealing the story, salvaging the she" : feminist revisionist fiction and the bible". Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5338.

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Abstract (sommario):

Thesis (MA (English))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This thesis analyses six novels by different women writers, each of which rewrites an originally androcentric biblical story from a female perspective. These novels are The Red Tent by Anita Diamant, The Garden by Elsie Aidinoff, Leaving Eden by Ann Chamberlin, The Moon under her Feet by Clysta Kinstler, The Wild Girl by Michelle Roberts and Wisdom’s Daughter by India Edghill. By classifying these novels as feminist revisionist fiction, this study considers how they both subvert and revise the biblical narratives they are based on in order to offer readers new and gynocentric alternatives. With the intention of establishing the significance of such an endeavor, the study therefore employs the findings of feminist critique and theology to expose how the Bible, as a sexist text, has inspired, directly or indirectly, many of the patriarchal values that govern Western society and religion. Having established how biblical narratives have promoted and justified visions of women as marginal, subordinate and outside the realm of the sacred, we move on to explore how feminist rewritings of such narratives might function to challenge and transform androcentric ideology, patriarchal myth and phallocentric theology. The aim is to show that the new and different stories constructed within these revisionist novels re-conceptualise and re-imagine women, their place in society and their relation to the divine. Thus, as the title suggests, this thesis ultimately considers how women writers ‘steal’ the original biblical stories and transform them in ways that prove liberating for women.
AFRIKAANSE OPSOMMING: Hierdie tesis analiseer ses romans deur verskillende vroue skrywers - romans wat die oorspronklik androsentriese bybelse stories herskryf vanuit ’n vroulike perspektief. Die romans sluit in The Red Tent deur Anita Diamant, The Garden deur Elsie Aidinoff, Leaving Eden deur Ann Chamberlin, The Moon under her Feet deur Clysta Kinstler, The Wild Girl deur Michelle Roberts en Wisdom’s Daughter deur India Edghill. Deur hierdie romans te klassifiseer as feministiese revisionistiese fiksie, oorweeg hierdie studie hoe hulle die bybelse verhale waarop hulle gebaseer is, beide ondermyn en hersien om sodoende lesers nuwe en ginosentriese alternatiewe te bied. Met die voorneme om die betekenisvolheid van so ’n poging vas te stel, wend hierdie tesis dus die bevindings van feministiese kritiek en -teologie aan om bloot te lê hoe die Bybel, as ‘n seksistiese teks, baie van die patriargale waardes van die Westerse samelewing en godsdiens, direk of indirek, geïnspireer het. Nadat vasgestel is hoe bybelse verhale sienings van vroue as marginaal, ondergeskik en buite die sfeer van heiligheid bevorder en regverdig, beweeg die tesis aan om te ondersoek hoe feministiese herskrywings van sulke verhale, androsentriese ideologie, patriargale mite en fallosentriese teologie uitdaag en herskep. Die doelwit is om te wys dat die nuwe en anderste stories saamgestel in hierdie revisionistiese romans, vroue, hul plek in die samelewing en hul betrekking tot die goddelike, kan heroorweeg en herdink. Dus, soos die titel voorstel, oorweeg hierdie tesis primêr hoe vroue skrywers die oorspronklike bybelse stories ‘steel’ en herskep op maniere wat bevrydend vir vrouens blyk te wees.

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41

Rackham, Krista K. "Female students in the context of Bible college retention as seen through motivation factors /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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42

Kaiser, Catherine. "Biblical basis for women as pastors". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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43

VanLacy, Courtney Callahan Richard J. "The slippery slope of change locating the boundaries around complementarian evangelical institutions and ideas /". Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6606.

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Abstract (sommario):

Title from PDF of title page (University of Missouri--Columbia, viewed on Feb 19, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Thesis advisor: Dr. Richard Callahan. Includes bibliographical references.

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44

Park, Sung-In. "Living water for Korean women: a model for inclusive interpretation of scripture /". Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0082.

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45

Mhango, Happy Chifwafwa. "Reading the Bible through the eyes of women and the oppressed : in search for justice and liberation in Malawi". Thesis, University of Glasgow, 2004. http://theses.gla.ac.uk/2339/.

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This thesis examines the importance, in the search for justice and liberation in Malawi, of reading the bible through the eyes of women and the oppressed. Serious questions have been raised in Malawian Church and Society concerning the inferiority and subordination of women and the oppressed, particularly the poor and marginalised groups and their role and place in the holy ministry. Since the establishment of the Presbyterian Church in Malawi nearly 130 years ago, women and the oppressed groups have been discriminated against in various ways. They have not taken an active share and responsibility in the whole community life of society, and have not participated fully and more widely in the various fields of the Church’s structures. The thesis critically challenges the patriarchal reading of the texts which oppresses and marginalises women, and seeks to bring respect and dignity to them by employing a historical critical reading that leads to a liberative reading. Since patriarchal reading of the texts does not bring justice and liberation to women, the thesis engages in a liberative reading that traces and restores women’s history in Mark. Our liberative reading claims that the Christian past is not just a male past where women participated only on the fringes or were not active at all, but it is as well a women’s own past. Hence, the readings of Mark 5:24-43 & 7:24-30 provide sufficient indicators for such a history of women as followers of Jesus and leading members of the early Christian communities. Thus our historical critical reading seeks to transform patriarchal reading of the texts to liberative readings that incorporate all people, men and women, upper and lower classes, different cultures and races, the powerful and the weak.

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46

Seaman, Leon A. ""Then shall the eyes of the blind be opened" seeing more clearly the messiahship of Jesus in Mark's Gospel, with special attention to the anointing women /". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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47

Paris, Aline M.-J. "Women in the synoptic Gospels applying a hermeneutic of imagination to the healing and passion narratives /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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48

Ashmon, Scott A. "Feminism and the major female characters of Exodus". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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49

Moll, Clarissa C. B. "Lessons from strong women womanist contributions to a theology of motherhood /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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50

Kozlova, Ekaterina E. "'Whoever lost children lost her heart' : valourised maternal grief in the Hebrew Bible". Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:eb33c1be-0f1b-45e3-bb38-6ec147250b9b.

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Abstract (sommario):

Recent studies on ancient Israel's mortuary culture have shown that mourning rites were not restricted to the occasions of death, burial and subsequent grief but were, in fact, implemented in diverse contexts. In this thesis I am looking at biblical traditions in which these solemn practices contributed, or sought to contribute to various forms of social restoration. More specifically, I explore the stories of biblical grieving mothers who are placed at key junctures in Israel's history to renegotiate the destinies not only of their own children, dead or lost, but also those of larger communities, i.e. family lines, ethnic groups, or entire nations. Since 'the social and ritual dimensions of mourning are intertwined and inseparable ... [and] rites in general are a context for the creation and transformation of social order', these women use the circumstance of their 'interrupted' motherhood as a platform for a kind of grief-driven socio-political activism. Since maternal bereavement is generally understood as the most intense of all types of loss and was seen as archetypal of all mourning in ancient Near Eastern cultures, Israelite communities in crisis deemed sorrowing motherhood as a potent agent in bringing about their own survival and resurgence back to normalcy. I begin my discussion on mourning rites as tools of social preservation and restoration in biblical traditions with (1) a list of modern examples that attest to a phenomenon of social, political, and religious engagement among women that stems from the circumstance of child loss; (2) a survey of recent grief and death studies that identify maternal grief as the most intense and the most enduring among other types of bereavement; (3) an overview of ancient Near Eastern cultures (Mesopotamia, Egypt, Hatti, Syro-Palestine) that not only viewed maternal grief as paradigmatic of all mourning but also utilised ritual actions performed by mothers in contexts of large scale catastrophes as mechanisms for dealing with a collective trauma. Against this background my project then turns to discuss four biblical mothers: Hagar (Gen. 21:14-21), Rizpah (2 Sam. 21:1-14), the woman of Tekoa (2 Sam. 14:1-20) and Rachel (Jer. 31:15-22), all of whom perform rites for their dying or dead children and exhibit a form of advocacy for society at large.

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Tesi sul tema "Women in the Bible"

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