000			03181cam a2200337 a 4500
999			_c16001 _d16001
001			14049695
005			20191024124403.0
008			050722s2004 enk 001 0 eng d
010			_a 2005279692
020			_a0567082563 (pbk. : alk. paper)
035			_a(OCoLC)ocm60655435
040			_aCUS _cCUS _dDLC
042			_alccopycat
050	0	0	_aBS2589 _b.S45 2004
082	0	0	_a226.4/06082 _222
100	1		_aSeim, Turid Karlsen.
245	1	4	_aThe double message : _bpatterns of gender in Luke-Acts / _cTurid Karlsen Seim.
260			_aLondon ; _aNew York : _bT & T Clark International, _c2004.
300			_ax, 301 p. ; _c22 cm.
490	0		_aT & T Clark academic paperbacks
500			_a"The original Norwegian version on which this English version is based, was completed in 1990 as a doctoral thesis at the University of Oslo"--P. ix.
504			_aIncludes bibliographical references (p. 261-284) and indexes.
520			_aIn this ground-breaking work, Seim provides a thoroughly researched study of the treatment of women in Luke-Acts, presented in a balanced tone from a moderate feminist perspective. She takes into account the historical critical paradigm of New Testament studies, recent literary studies, and the critique offered by her feminist perspective. The book looks first at the parings of men and women in Luke-Acts, then at the special references to women among Jesus' disciples, to women as a model of service (which is taken up as a role model for men and so in some sense taken away from women) and as providing corrective examples to male leadership models. This logical movement and progression sets up Seim's discussion about how the positive stories and saying about women in Luke-Acts were taken up in a society which was sharply segregated between "appropriate" male and female spheres and were gradually reworked so as to render women invisible and marginalized, excluded from significant leadership roles. Seim explores this last issue especially through careful analysis and discussion several key stories: the story of Mary and Martha (women in a "male" role as students or disciples, but not subsequently allowed to preach or teach); the women at the tomb, who were witnesses to the resurrection (women testifying to disbelieving male disciples who find it necessary to appoint a male successor to Judas as a "witness" to the resurrection); of women as prophetesses (implying asceticism and virginity or widowhood, which means that in being closely associated with the resurrection life they necessarily become abstracted from the heavily patriarchal family structures of the era). In short, women in the world of Luke-Acts are seen as enjoying a measure of freedom and responsibility--but only with difficulty, and always at a cost!
630	0	0	_aBible. _pLuke _xFeminist criticism.
630	0	0	_aBible. _pActs _xFeminist criticism.
630	0	0	_aBible. _pLuke _xCriticism, interpretation, etc.
630	0	0	_aBible. _pActs _xCriticism, interpretation, etc.
906			_a7 _bcbc _ccopycat _d2 _encip _f20 _gy-gencatlg
942			_2ddc _cBK