By Jorunn Økland
In girls of their position Jorunn Økland takes the archaeological is still at Corinth as a kick off point from which to improve an interdisciplinary, theoretically knowledgeable studying of Paul's utterances on ladies in 1 Corinthians 11-14. during this component of the letter Paul bargains with the ritual gatherings and describes the ekklesia as a of formality area designated from household area. Økland assesses the textual content inside a bigger context of 4 assorted gender types present in temple structure, rituals and literary texts. while Paul's instructing within the letter successfully engendered 'church' as male house, his use of a number of gender types left early Christian ladies with many different notions of formality house to discover.
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Extra info for Women in Their Place: Paul and the Corinthian Discourse of Gender and Sanctuary Space
The focus on time that followed the social theories, has sharpened analyses of, for example, Paul's eschatology, a temporal category. 68 Social theories give theoretical tools to analyze temporal processes and put events along a temporal axis, but they have left the spatial categories in Paul's thought invisible. Jonathan Smith's theory of ritual action as central in the construction of sacred places can help bring the spatial and ritual aspects of 1 Corinthians 11-14 back into focus (Smith 1987), and in Chapter 5, I will use Smith's theories to analyze how ritual constructs the ekklesia as such.
In this light, 1 Corinthians 11 comes out not as atypical, but typical in its location of woman partly as subjugated, partly as complementary to man. That Paul's 'women passages' are open to an inconsistent reading, is confirmed by the fact that it evidently is possible to read so many different 'views of women' out of Paul's texts! Exegetes meet what they find are contradictory notions of women in biblical texts. This does not mean that there is something, for example, in the world behind the text, or in New Testament theology that they have missed.
34 Women in Their Place italics). g. sacra Cereris, rituals of Ceres). 72 In many definitions of ritual, the notion of 'setting apart' is central. People are talking, eating and drinking everywhere, but if they do these things as part of a ritual, it means something special. 73 That verbal ritual actions are 'set apart' from ordinary talk, we see in 1 Corinthians in that women are not denied the right to speak generally, only in ekklesia (1 Cor. 34). According to Roy Rappaport, rituals are profoundly performative, they construct what they declare,74 and they are tautological.
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