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Pavol Bargár

approach to the topic of mission amidst ideologies can be found in Gorringe’s discussion on theology and ideology. He provides a two-fold perspective, rooted both in the Bible and in theology. First, the Bible counters ideology by 1.) being a palimpsest of ideologies, and 2.) by refusing to conform

Jason Dean

necessary to identify representative texts within each body. Th is problem is actually inexistent as concerns the Qur ʾ ān, since, pending publication of the palimpsest of Great Mosque of Sana ʾ a, 7 all existing manuscripts exhibit a sin- gle consonantal text, the one reproduced in the 1923 Cairo edition

Emily O. Gravett

Norma Rosen’s Biblical Women Unbound: Counter-Tales (Philadelphia, PA: The Jewish Publication Society, 1996) and Naomi Graetz’s Unlocking the Garden: A Feminist Jewish Look at the Bible, Midrash and God (Piscataway, NJ: Gorgias, 2005). 46 See Gérard Genette, Palimpsests: Literature in the Second

Niall McKay

structural unification. 13 The types of intertextual allusion he offers are rigorously categorised (paratextual, transtextual, etc.), as are the processes which “transform” one text into another (parody, burlesque travesty, etc.). In ­Genette’s Palimpsests intertextual connections are generally recognised

Thomas E. Hunt

, quod nullum officium huic operi praeponendum est . 53 Epist . 30 and 31. Kim Haines-Eitzen, The Gendered Palimpsest: Women, Writing, and Representation in Early Christianity (Oxford; New York, NY : Oxford University Press, 2012), 45–46. 54 Cain, Letters of Jerome , 85–86. 55 Jerome, Epist . 32

Jeanne Halgren Kilde

users think about and use spaces that resist the disciplines (using Foucault’s term) embedded in them by the relationships that spurred their original creators’ spatial practices. Further, for de Certeau, space (or “place” in his configuration) is a palimpsest in which layers of “different mode[s] of