24 results
eight - Reconstructing the self and social identity: new interventions for returning long-term Incapacity Benefit recipients to work
- Edited by Sarah Vickerstaff, University of Kent, Chris Phillipson, University of Manchester, Ross Wilkie, Keele University
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- Book:
- Work, Health and Wellbeing
- Published by:
- Bristol University Press
- Published online:
- 01 September 2022
- Print publication:
- 14 December 2011, pp 135-160
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Summary
Introduction
Returning one million Incapacity Benefit (IB) recipients to work by 2015 is high on the UK government's disability reform agenda. Several interventions have been piloted in the Pathways to Work initiative and have proven moderately successful at returning new IB claimants to work. However, we know little about how they are experienced by long-term IB recipients.
This chapter presents evidence of the problems faced by long-term IB recipients and the limited effectiveness of current interventions to support their return to work. We undertook qualitative interviews with 12 long-term IB recipients who had used return-to-work interventions provided by a council in southern England. This council was among the first to provide a service targeted specifically at long-term IB recipients, but it had limited success. Our interviews reveal the damage to self and social identity that often accompanies life on IB; the non-linear process of repairing this damage; the obstacles that impede return to work; and the limitations of ‘off-the-shelf ‘ interventions.
The chapter supports the conclusion that long-term IB recipients require bespoke and holistic rehabilitation to repair the damage to their self and social identity. Government policy emphasises the need for personalised care, but the mechanism for delivering rehabilitation may militate against this approach.
In 2008, the UK government replaced IB, paid to working-age people who are considered to be incapable of paid employment for medical reasons, with a new Employment Support Allowance (ESA) (DWP, 2008). The reform reflects a policy debate about inappropriate uptake of IB, which led the government to set a target of one million IB recipients returned to work by 2015 (DWP, 2008, p 6). This might be addressed by reducing the inflow of recipients, or by increasing the outflow of long-term recipients off benefit and back into work. This chapter concerns the latter and more challenging approach.
We present evidence from a qualitative study of a programme designed to return long-term IB recipients to work. Our aim is not to present an evaluation, but to provide a rich account of the experiences of long-term IB recipients who chose to participate in the programme, in order to deepen our understanding of the nature of the problems they face and derive recommendations for policy initiatives that more adequately address their needs.
3 - Like a finger pointing to the moon: exploring the Trinity in/and the New Testament
- from Part II - Retrieving the sources
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- By Elaine M. Wainwright, University of Auckland
- Edited by Peter C. Phan, Georgetown University, Washington DC
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- Book:
- The Cambridge Companion to the Trinity
- Published online:
- 28 July 2011
- Print publication:
- 30 June 2011, pp 33-48
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Summary
Exploring “Trinity in/and the New Testament” is a challenging task. Francis Watson points to some of those challenges when he summarizes certain trends in recent New Testament scholarship in relation to Trinity:
Modern biblical scholarship has no great love for the doctrine of the Trinity. It likes to warn its customers that, if they read a biblical text in the light of what was to become the orthodox Nicene theology of the fourth century, they will inevitably be committing the sin of anachronism. The doctrine of the Trinity should be left to church historians and systematic theologians: it has no place in “our” field.
Addressing the question of Trinity in the New Testament could, therefore, be seen among some biblical scholars as a retrospective act, one which entails a looking back anachronistically at first-century texts through the lens of a fourth-century doctrine. Such an approach can lead to survey articles which gather texts across the New Testament containing or hinting at “trinitarian formulae” or the naming of G*d as Father, Son, and Spirit. Recent scholarship has, however, challenged biblical scholars to undertake a more nuanced approach to the task. In this chapter, I propose to explore and lay out some of the contemporary hermeneutical and interpretive issues involved in the naming of G*d as Trinity and/in the New Testament, leading to an articulation of a multi-layered approach. The limitations of this chapter will, however, allow me the space to explore only the first layer of the approach, and I will do this through the gospel of Matthew. It is my hope that this limited beginning will encourage readers to explore further the rich and complex imaging of G*d in the New Testament, only some of which drew later theologians into naming G*d as triune.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
- Print publication:
- 20 September 2010, pp xi-xliv
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3 - Feminist Criticism and the Gospel of Matthew
- Edited by Mark Allan Powell
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- Methods for Matthew
- Published online:
- 05 June 2012
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- 13 July 2009, pp 83-117
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Summary
Many have undertaken to write a comprehensive account of the development of feminist biblical criticism generally and of feminist New Testament studies in particular. In this chapter, it seemed good to me, having followed these things closely from the beginning, to give an account of how this particular hermeneutical approach has been manifest in Matthean studies. Similarly, however, to the way in which the Lucan “orderly account” (Luke 1:1) remained in dialogue with many other undertakings, so too will this exploration of what is unique to Matthean feminist interpretation have as its dialogue partner the past twenty-five years of feminist New Testament and Gospel criticism.
Twenty-five years is a significant marker for this study as 1983 saw the appearance of In Memory of Her, Elisabeth Schüssler Fiorenza's groundbreaking reconstruction of early Christian origins and her provision of a theoretical framework for feminist New Testament studies that would impact the discipline for the subsequent quarter century. It was also the year in which the first specific feminist study of Matthew appeared, namely Janice Capel Anderson's “Matthew: Gender and Reading,” which was the opening article in an edition of Semeia entitled The Bible and Feminist Hermeneutics, edited by Mary Ann Tolbert. Both these studies model what has developed in feminist New Testament interpretation. First each author explores feminism as a hermeneutic, perspective, ideology, or worldview that informs every aspect of her interpretive project.
Frontmatter
- Elaine Wainwright, University of Auckland, New Zealand
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- Book:
- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp i-iv
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Chapter 2 - WOMEN HEALING/HEALING WOMEN: A NEW LISTENING TO ANTIQUITY
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 33-70
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Summary
The past claims us, and we are accountable to that claim – otherwise why engage in the rewriting of history.
Our sources of knowledge about women doctors in antiquity are fragmentary…[y]et even from these fragments we can piece together some sort of picture, and the most important feature to emerge is simply that these women existed.
The next two chapters read/listen for and imagine into subjectivity, on the basis of the scant evidence available to us, the women of antiquity and their engagement with healing and with aspects of the health care systems operating in their contexts. The many questions raised in the opening chapter will be addressed to the variety of sources available, fragmentary though they may be, in order that the shadowy female figures engaged in healing either as healers or as healed might emerge with richer texture to their lives and to the socio-cultural and material contexts in which they lived. In many instances, we may find ourselves frustrated because the data which would enable us to answer the questions posed is simply not available. At other times, new questions and new categories of analysis may enable a new story to emerge from sources which have been seemingly tried and tested. Holt Parker draws the conclusion that ‘(w)omen physicians, though undoubtedly only a small percentage of the medical personnel, were an everyday part of the ancient world’.
Notes
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 190-233
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Index of Non-biblical Names
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 256-258
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Acknowledgements
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp xii-xiii
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Index of References
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 248-255
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Bibliography
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 234-247
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Abbreviations
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp xiv-xvi
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Chapter 3 - PHARMAKA, MAGICA, HYGIEIA: WHEN REALITY AND STEREOTYPE MEET–WHAT LIES BEYOND?
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 71-97
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Summary
…the strongest challenge from alternative healers came from practitioners of traditional women's medicine; the Epid. (Epidemics) contains only half the number of female as male case histories, which suggests women resorted to other forms of healing more often than men.
Yet there still exist among a great number of the common people an established conviction that these phenomena are due to the compelling power of charms and magic herbs, and that the science of them is the one outstanding province of women. At any rate tales everywhere are widely current about Medea of Colchis and other sorceresses, especially Circe of Italy, who has even been enrolled as a divinity
(Pliny, Nat. 25.5.9-10).Evidently most of this popular-technical writing was composed for men, yet in literature and historical anecdote suspicions are regularly directed to women as food handlers who might add secret ingredients to affect men's eros.
Chronology functioned as the foundation or the scaffolding on which the previous chapter was constructed. As the focus shifts now to consideration of women healing within the popular and folk sectors of ancient health care systems, chronology seems a less useful foundation as the areas of analysis prove much more fluid, the defining of edges is more difficult, and the data is much more scattered. As we seek to observe women healing and the genderization of healing within the popular and folk sectors, the material data, whether textual or artefactual, all but disappears and one is left reading between the cracks in male authored texts.
Chapter 4 - TELLING STORIES OF WOMEN HEALING/HEALING WOMEN: THE GOSPEL OF MARK
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 98-138
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Summary
When cross-cultural studies focus on disease, patients, practitioners, or healing without locating them in particular health care systems, they seriously distort social reality.
…bodies and illnesses can never be studied independently from their cultural context. Corporeality – including that of the diseased body – is not merely a given; it is a cultural symbol, and it is produced and generated as such.
Healing stands at the heart of the gospel story developed and told within the Markan community. Stories of healing, exorcisms and summary references to these activities occur in all the chapters recounting Jesus’ Galilean ministry, that is, from chapters 1–10, except for chapter 4 in which Jesus is presented as a teacher of parables. Later in the gospel, this healing activity is taken up by others when a woman pours healing ointment over the head of Jesus as he faces into the rigors of condemnation and death (14.3-9) and Mary Magdalene and Mary the mother of James and Salome go to the tomb to anoint the body of Jesus (16.1). There is reference also in Mark 6.13 to the Twelve who are sent out two by two casting out demons and anointing with oil those who were sick and healing them (6.13) but the gospel's recipients (hearers and/or readers) are not given any explicit stories of their healing activity.
Contents
- Elaine Wainwright, University of Auckland, New Zealand
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- Book:
- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp vii-x
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INTRODUCTION
- Elaine Wainwright, University of Auckland, New Zealand
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- Book:
- Women Healing/Healing Women
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- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp 1-6
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Summary
Woman Heal Thyself, the engaging title of Jeanne Elizabeth Blum's book, came to my attention when the seeds of this present project were but germinating. Her provocative play on the Lukan text ‘Physician, heal thyself’ (Lk. 4.23) brought into focus two seemingly conflicting worlds. It was not at all surprising, in the dying years of the twentieth century, that ‘woman’ would be invited to heal. Indeed, over the course of that century, increasing numbers of women have engaged in all aspects of healing. The decentring effect of Blum's text lay elsewhere. It was the insertion of ‘woman’ into the Lukan gospel command to heal. Suddenly I realized that despite the widespread language of healing in the Second Testament and the significance of the commissions to heal given by Jesus, that no women are specifically named as healers in these early Christian texts or are among those explicitly commissioned by Jesus to heal.
This is a significant lacuna at the very time when women are becoming more aware of the ways in which texts from the past, and reconstructions of that past, shape both the present and the future; and when more and more women are becoming engaged across the spectrum of healing, seeking their genealogies but also critically examining the very construction of healing. The reading of our past, therefore, is not a thing of the past.
CHAPTER 6 - WOMEN CURED OF EVIL SPIRITS AND INFIRMITIES: THE GOSPEL OF LUKE
- Elaine Wainwright, University of Auckland, New Zealand
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- Book:
- Women Healing/Healing Women
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- 05 June 2014
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- 31 December 2006, pp 160-185
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Summary
As in the other gospels, so also in Luke, Jesus’ healing is of the social body as well as of individual bodies. In Luke, however, such social healing figures much more prominently.
The role of women healers has been inexorably married to shifts in the ecology, the economy, and the politics of the area in which they lived.
The stories of healing women in the Lukan gospel may have originated from similar traditions to those shared by the Markan and Matthean communities but they are shaped quite differently by this gospel community and take on different nuances in the literary context of this particular story of Jesus. As a result, I propose, in this chapter, to focus on what seems to be a unique characteristic of women healing in this gospel, namely their close association with demon possession. After considering the health care system in the Lukan gospel through the lens of Jesus the healer, I will begin the study of women healing with the short summary passage of 8.1-3 that is unique to the Lukan gospel and let this key story intersect with other stories of healing women in the narrative to form the Lukan perspective. The socio-rhetorical approach which has been the methodology for this study will enable the rhetoric of the Lukan text to be examined in dialogue with an analysis of socio-cultural and religio-political codes embedded in the text.
List of Plates
- Elaine Wainwright, University of Auckland, New Zealand
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- Book:
- Women Healing/Healing Women
- Published by:
- Acumen Publishing
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- 05 June 2014
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- 31 December 2006, pp xi-xi
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Dedication
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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CONCLUSION
- Elaine Wainwright, University of Auckland, New Zealand
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- Women Healing/Healing Women
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- 31 December 2006, pp 186-189
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Summary
This project began with the discovery of a lacuna in the gospel narratives, namely that no women were commissioned to heal. This was accompanied by an awareness of the popular claim that women had always been healers. The task undertaken, therefore, was to test the popular claim and to determine, by way of a careful examination of the evidence available from a variety of sources, whether women were healers in the Graeco-Roman world of the Hellenistic and early Roman eras, the period most influential of early Christianity. The pastiche woven from the glimpses gained of healing women in such a context informed a new reading of women healing in the gospel narratives.
The careful development of a multidimensional hermeneutic fusing postcolonial and eco-feminist perspectives provided the categories and the questions that guided the reading of a wide variety of sources. Women healing emerged from the stone, the papyrus and the parchment as midwives and physicians shaping, even in small ways, the construction of gender, offering resistance in the face of a process of genderization informed by the master paradigm. The multidimensional hermeneutic allowed new questions to be asked of these women in order that they might be encountered with as much subjectivity and particularity as possible. Our separation from them in time, however, and the paucity of data preserved meant that many of the questions asked of them and their context were not able to be answered.
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