The Gospel of Matthew and women

Botha, Pieter J.J.

doi:10.4102/ids.v37i3.480

Cited by 6 publications

(3 citation statements)

References 31 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Within feminist scholarship on the Gospels and Acts, particular directions for exploration vary widely. In many cases, such scholarship focuses on a particular Gospel, examining how Matthew (Botha 2003;Weaver 2010;Clements 2014;Pillay 2015), Mark (Mitchell 2001;Dewey 2006;Cadwallader 2008;Betsworth 2010;Kim 2010;Aernie 2018;Connolly 2018;Lyons-Pardue 2020), Luke (Elvey 2005; F. S. Spencer 2013;Forbes and Harrower 2015;Dale 2017), or John (Lee 2002;Beirne 2003; J. K. Jones 2008;Kearney 2017) individually portray the women in their respective accounts. However, beyond this focus on a particular part of the canon, this otherwise vast body of work might be loosely categorized by the methodological approaches of its practitioners.…”

Section: Feminist Approaches To the Gospels And Actsmentioning

confidence: 99%

“…Beyond a focus only on female characters within the Gospels and Acts, some studies have pursued more ideologically focused directions that have traced how such female characters are used within their respective narratives and the ways in which this use highlights ideologies of the authors and/or audiences of New Testament texts, including Matthew (Botha 2003;Dube 2000Dube , 2007Wainwright 2009), Mark (Mitchell 2001;Cadwallader 2008;Kim 2010;Fletcher 2014), and Acts (M. J. Smith 2011) in particular.…”

Section: Feminist Approaches To the Gospels And Actsmentioning

confidence: 99%

See 1 more Smart Citation

Recent Feminist Approaches to Interpreting the New Testament

Howard

2021

Currents in Biblical Research

View full text Add to dashboard Cite

This article provides an overview of feminist approaches to the New Testament from the period of 2000 to early 2021. Using a broad definition of ‘feminist’ (to include virtually any work focused primarily on women or female issues presented in the biblical text) and a more stringent definition of ‘New Testament’ (including only those texts that are a part of the New Testament canon, but not larger socio-historical studies or extracanonical literature), the article offers an overview of trends in feminist scholarship on the Gospels and Acts, the Pauline epistles, the General Epistles and Hebrews, and Revelation, noting that this body of scholarship may be characterized as being diverse, collaborative, and centered on female characters within the New Testament texts. With open vistas for exploration remaining, the article forecasts a rich future for feminist approaches to the New Testament.

show abstract

Section: Feminist Approaches To the Gospels And Actsmentioning

confidence: 99%

Section: Feminist Approaches To the Gospels And Actsmentioning

confidence: 99%

Recent Feminist Approaches to Interpreting the New Testament

Howard

2021

Currents in Biblical Research

View full text Add to dashboard Cite

show abstract

“…Die getuienis van 'n paar senior burgers wat oud JV-lede is, dien as voorbeeld wanneer hulle onder andere skryf: Die JV leef tog nog! (Botha 2014):…”

Section: Onvoldoende Historiese Bewustheid?unclassified

’n Eeu van Gereformeerde jeugbeweging (1888–1988): ’n Histories-evaluerende verkenning

Walt

Bennie²

2015

In die Skriflig/In Luce Verbi

View full text Add to dashboard Cite

Vir ’n eeu (1888–1988) het daar ’n groeiende en florerende Gereformeerde jeugbeweging, die Jongeliedeverenigings op Gereformeerde grondslag (afgekort as JV), in Suid-Afrika bestaan. Hierdie min of meer onafhanklike beweging het ’n belangrike rol gespeel om by jongmense ’n Christelike lewensvisie tuis te bring en hulle daardeur te inspireer. Hierdie artikel beginmet ’n motivering, waarna dit ’n kort historiese skets oor die ontstaan en ontwikkeling van die beweging bied gevolg deur ’n oorsig oor die bronne wat nog beskikbaar is en hieroor geraadpleeg kan word. Die volgende gedeelte van die artikel bevat twee gevallestudies. Die eerste bied ’n oorsig oor die breë spektrum van aktiwiteite van ’n spesifieke JV (nl. JV Gideon). Die spesifieke aktiwiteite van hierdie JV het dit in staat gestel om sy lede met ’n wye koninkryksperspektief toe te rus. In die tweede geval toon die bedrywighede van die Transvaalse Bond van JV’s (bv. deur sy leierskampe en verdere publikasies) dieselfde omvattende formatiewe waarde. In die lig van die voorafgaande gegewens, kan die besluit van die sinode (1988) van die Gereformeerde Kerke in Suid-Afrika (GKSA) om finaal die jeugwerk van die JV’s te termineer en met kerklike jeugsorg te vervang, bevraagteken word. Die skrywer van hierdie artikel is van mening dat sowel kerklike jeugsorg as selfstandige jeugwerk elkeen ’n eie, unieke bydrae tot die vorming van Christelike jongmense kan maak en dus langs mekaar mag bestaan. In die lig van die steeds groeiende sekularisasie in die land word ten slotte die dringende noodsaaklikheid van iets soortgelyks aan die destydse JV’s vir vandag beklemtoon.A century of Reformed youth movement (1888–1988): A historical-evaluative reconnaissance. For a century (1888–1988) a growing and flourishing Reformed youth movement, called the ‘Jongeliedeverenigings op Gereformeerde grondslag’ (abbreviated as JV) existed in South Africa. This more or less independent movement played an important role in shaping the Christian worldview of its members. This article starts with a motivation for this reflection; it then provides a brief historical sketch of the origin and development of the movement, followed by a review of the sources consulted. The next section of the article presents two case studies. Firstly, it provides an overview of the broad spectrum of the activities of a specific JV (viz. JV Gideon). Its activities enabled it to equip its members with a wide kingdom perspective. In the second case, activities (e.g. leadership camps and added publications) of the then ‘Transvaalse Bond’ (Alliance) testifies to the same encompassing formative power. In the light of the preceding information, the decision of the synod of the Reformed Churches of South Africa (1988) to terminate the JV’s youth work to be replaced by the youth care of the churches is queried. The writer of this article is of the opinion that ecclesiastical care for its young members, as well as an independent youth movement, have a unique role to fulfil in the moulding and equipping of young Christians. It should therefore not exclude but rather complement each other. In the light of the growing secularisation in our country the conclusion emphasises the urgent need of re-establishing something similar to the erstwhile JV movement.

show abstract

Jesus’ Counter-Cultural Approach in the Gospel of Matthew

Taylor

2024

Christian Faith Perspectives in Leadership and Business

View full text Add to dashboard Cite

The Gospel of Matthew and women

Abstract: The Gospel of Matthew and women Matthew obviously reveals no concern with gender roles and issues

Cited by 6 publications

References 31 publications

Recent Feminist Approaches to Interpreting the New Testament

Recent Feminist Approaches to Interpreting the New Testament

’n Eeu van Gereformeerde jeugbeweging (1888–1988): ’n Histories-evaluerende verkenning

Jesus’ Counter-Cultural Approach in the Gospel of Matthew

Contact Info

Product

Resources

About