Women in the Biblical World: A Survey of Old and New Testament Perspectives: Volume 1 by

Language: eng
Format: azw
ISBN: 9780761846789
Publisher: University Press of America
Published: 2009-12-21T16:00:00+00:00

NOTES

1. I offer my deep gratitude to Dr. Arthur Dewey at Xavier University in Cincinnati, Ohio, whose mentorship, conversation, and encouragement helped inspire and develop the current work.

2. Mark 7:24-30, NRSV.

3. William L. Lane, The Gospel According to Mark: The English Text with Introduction, Exposition and Notes (Grand Rapids: Eerdmans, 1974), 262.

4. Vincent Taylor, The Gospel According to St. Mark: The Greek Text with Introduction, Notes, and Indexes (London: Macmillan, 1966), 350.

5. Hisako Kinukawa, Women and Jesus in Mark: A Japanese Feminist Perspective (Maryknoll: Orbis, 1994), 60.

6. Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus (Maryknoll: Orbis, 1988), 203.

7. Susan Miller, Women in Mark’s Gospel (New York: T & T Clark International, 2004), 97.

8. Kinukawa, Women and Jesus in Mark, 56, 61.

9. Miller, Women in Mark’s Gospel, 111.

10. Hyunju Bae, “Dancing Around Life: An Asian Woman’s Perspective,” Ecumenical Review 56, no. 4 (2004): 399-400.

11. Ranjini Wickramaratne Rebera, “The Syrophoenician Woman—A South Asian Perspective,” in A Feminist Companion to Mark (Amy-Jill Levine, ed.; Sheffield: Sheffield Academic Press, 2001), 106.

12. Rebera, “The Syrophoenician Woman,” 110.

13. Joanna Dewey, “Jesus’ Healings of Women: Conformity and Non-conformity to Dominant Cultural Values and Clues for Historical Reconstruction,” BTB 24 (1994): 127.

14. Jane Hicks, “Moral Agency at the Borders: Rereading the Story of the Syrophoenician Woman,” WW 23, no. 1 (2003): 84.

15. Hisako Kinukawa, “De-Colonizing Ourselves as Readers: The Story of the Syro-Phoenician Woman as a Text” in Distant Voices Drawing Near: Essays in Honor of Antoinette Clark Wire (Collegeville, Minn.: Liturgical Press, 2004), 142.

16. Elaine Wainwright, “A Voice from the Margin: Reading Matthew 15:21-28 in an Australian Feminist Key,” in Social Location and Biblical Interpretation in Global Perspective (vol. 2 of Reading from This Place; Fernando F. Segovia and Mary Ann Tolbert, eds.; Minneapolis: Fortress Press, 1995), 142.

17. Sharon Ringe, “A Gentile Woman’s Story, Revisited—Rereading Mark 7:24-31a” in A Feminist Companion to Mark (Amy-Jill Levine, ed.; Sheffield: Sheffield Academic Press, 2001), 97.

18. Ringe, “A Gentile Woman’s Story,” 95.

19. Ringe, “A Gentile Woman’s Story,” 99.

20. Ringe, “A Gentile Woman’s Story,” 92.

21. L.A. Guardiola-Sáenz, “Borderless Women and Borderless Texts: A Cultural Reading of Matthew 15:21-28,” in Reading the Bible as Women: Perspectives from Africa, Asia, and Latin America (K. Doob Sakenfeld, S. Ringe, and P Bird, eds.; Semeia 78; Atlanta: Scholars Press, 1997), 70.

22. Kwok Pui-Lon, Discovering the Bible in a Non-Biblical World (Maryknoll: Orbis, 1995), 78.

23. Elisabeth Schüssler Fiorenza, In Search of a Round Table: Gender, Theology, & Church Leadership (Geneva: WCC, 1997), 69.

24. For the sake of convenience, in this paper the conventional name “Mark” will be used for the anonymous gospel writer.

25. For a further discussion of written versus oral evidence, see Robert Funk (ed.) and the Jesus Seminar, The Five Gospels: The Search for the Authentic Words of Jesus (New York: Macmillan, 1993), 16-34.

26. This divinely ordained precedence of the Jews appears elsewhere in the NT, such as in Rom 1:16 and Acts 13:46. Mark, of course, could not have been familiar with these passages; his gospel was written prior both to the circulation of Paul’s letters and to the redaction of Luke/Acts.

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