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By Talvikki Mattila
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Additional resources for Citizens of the Kingdom. Followers in Matthew from a Feminist Perspective (Publications of the Finnish Exegetical Society 83)
3 For difference between story time and discourse lime in narrative theory, see for example, Powell1993, 36-37. 4 Genette 1980, 40. ' Genette 1980, 49; Powell 1993, 37. There are also such things as internal and external prolepses. The former happen within the story, such as the passion predictions (in Matthew 16:21, 17:22; 20: 17) and the latter point to the historical events within temporal boundaries after Matthew's story, such as the prediction of the destruction of Jerusalem and the temple.
Furthennore, Third World feminists' critique of white Euro-American feminism is as pressing a problem within feminism as the fight for inclusive language in translations of the Bible in the Western environment. The historical context and research as such, and the process of making the ancient texts meaningful for modem women, are interrelated, making the chart of biblical feminisms multi-dimensional and pluralistic. 1 That every interpretation should be seen as a dialogue grounded in experience see Tolbert 1983, 119; Wainwright 1991,34.
Struthers Malbon and Anderson 1994,247. 6 Fetterley 1978, xx. ' This process involves re-visioning, seeing with fresh eyes, transforming the text for the use of feminism. Reading as a woman implies that the reader resists the ideological implications in the text and the logic of the narration in order to find an alternative reading that also gives space to women. The point of view in the narrative, the masculine perspective (cf. a male 'I' who tells the story), invites the female reader to adopt the male ideology that is integral to it.