By Christiana de Groot, Christiana de Groot, Marion, Ann Taylor
Girls were considerate readers and interpreters of scripture in the course of the a while, but the traditional historical past of biblical interpretation contains few womens voices. To introduce readers to this untapped resource for the historical past of biblical interpretation, this quantity analyzes forgotten works from the 19th century written through womenincluding Christina Rossetti, Florence Nightingale, and Harriet Beecher Stowe, between othersfrom quite a few religion backgrounds, international locations, and social periods enticing modern biblical scholarship. as a result of their exclusion from the academy, womens interpretive writings addressed basically a nonscholarly viewers and have been written in a number of genres: novels and poetry, catechisms, manuals for biblical studies, and commentaries at the books of the Bible. To recuperate those nineteenth-century ladies interpreters of the Bible, each one essay during this quantity locates a feminine writer in her ancient, ecclesiastical, and interpretive context, concentrating on specific biblical passages to explain an authors contributions in addition to to discover how her studying of the textual content used to be formed by means of her adventure as a lady. The participants are Amanda Benckhuysen, Elizabeth Davis, Christiana de Groot, Rebecca G. S. Idestrom, Donna Kerfoot, Bernon P. Lee, Marion Taylor, Heather Weir, and Lissa M. Wray Beal.
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Additional resources for Recovering Nineteenth-Century Women Interpreters of the Bible
Because Trimmer’s intent was to “explain what is difficult as far as is necessary for Christians in general to understand it” (i), she did not comment on each verse. Her remarks are grouped by chapter, with some chapters broken into smaller sections for more detailed remarks. For example, Judg 5, the Song of Deborah, is described in a single short paragraph, and Judg 6, Gideon’s call and defeat of the Midianites, is divided into four sections for more detailed remarks. At times, several chapters are combined together for some very brief remarks.
London: Rivington, 1814). -19- 20 nineteenth-century women interpreters of the bible were passed on to his daughter. ” While Trimmer’s education in faith occurred in the context of her family, she also went to school, where she studied English literature and learned to read French. Trimmer was influenced by her father’s faith and also by his work as an author and artist. Joshua Kirby was a published author, as was his father, John Kirby (ca. 1690–1753); later in her life, Trimmer may have been more comfortable with the idea of being a published author because of her family members’ experiences.
Her correspondent admitted that he had not taken the sacrament at his wife’s funeral and was interested in Trimmer’s view that he should become a frequent communicant. It seems that a high regard for the sacrament may have meant people avoided taking it because they felt it was only for the most devout. See Doreen Rosman, The Evolution of the English Churches 1500–2000 (Cambridge: Cambridge University Press, 2003), 245–46. 18. ” See Rosman, Evolution of the English Churches, 159–60. weir: sarah trimmer 27 was not a reason to overthrow the king and government.