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Reading the Story of Luke-Acts through Female Disciples' Partnership

Luke-Acts has been a great deal of attention among feminist biblical scholars since the feminist biblical hermeneutics has been developed in 1980's. Generally, three tendencies of Luke's view on women can be categorized--positive, negative, and ambiguous, and each has contributed to the development of the feminist biblical interpretation in different ways. Conscious of these issues, I claim that Korean feminist biblical hermeneutics is for 'Salim' including women, men, and all the natures, and reexamine women characters in Luke-Acts through their partnership. Luke-Acts premises 'women' as disciples and unfolds how they have been participated in the ministry of the early Christianity. First of all, in the introduction of Luke, Elizabeth and Mary show the partnership to prepare the Kingdom of God. Anna as a female prophet becomes a model for those who are waiting for the Kingdom of God. Mary Magdalene, Joanna, and Susanna who have been following Jesus as travel companies from Galilee to Jerusalem, support his mission with their own properties as patrons. Martha and Mary also show the partnership of the mission with a harmony of hearing the word of God and practicing the service. In Acts, female disciples have actively participated in the mission with their prayers from the early church. Dorcas, who is called authentically as a female disciple, shows a real discipleship of good work and helps for the needs. Mary, the mother of John Mark and Eunice, the mother of Timothy open their house and practice their leadership as a leader of the house church. Lydia and her companions in Philippi become the major members to build the Philippian Church which helps Paul, the apostle. In Hellenistic cities like Thessalonica and Berea, the prominent women who have social and political power become Christians and patrons for the early churches. Priscilla is a notable teacher and missionary with her husband, Aquila and practices her leadership in her local churches in Corinth and Ephesus. In addition, there are significant female characters to be remembered such as Phoebe, Mary, Tryphena, Tryphosa, Persis, Junia, mother of Rufus, Julia, Olympas etc. Although they have been hidden or disappeared under the shadow of the Christian history, they must have been the coner stones of the early churches when we look through the fragmentary writings in the Bible and reconstruct their real stories by the feminist biblical hermeneutics.