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Girard, Violence and the Sacred (trans. P. g. R. Schwager, Brauchen wir einen Sündenbock? Gewalt und Erlösung in den biblischen Schriften (München: Kösel, 1978). 19 For more critical points see U. Rüterswörden, “Das Ende der Gewalt? Zu René Girards Buch,” in Der eine Gott der beiden Testamente (eds. I. ; JBTh 2. Neukirchen-Vluyn: Neukirchener, 1987), 247–256. 20 This position can be found in a number of approaches: Lohfink, Weltgestaltung und Gewaltlosigkeit, 49–53; W. H. Schmidt, “Gott und das Böse.

Oduyoye and M. R. A. Kanyoro; New York: Orbis Books, 1992),✆ 68. Cf. M. C. Nwaturuocha, Widows in our Society (Onitsha: Snaap, 2000), 21, includes a picture depicting some women, who are usually the close relations of a man, who were taunting their widowed sister-in-law in the name of tradition. ✝ C. U. Asogwa, Widowhood, Human Dignity and Social Justice in Nigeria: A BiblicalTheological Study (Enugu: Director, Development Education Centre, 1993), 23. Another work by the same author on the plight of women is Women’s struggle, Women’s work: A Discussion Guide for Church Women’s Group (Ibadan: CARE-CAN Publishers, 1987).

4 Still on this positive note, they are also able to highlight some significant but obscure roles of women in the Scripture. Some of these women in the third group who specialised in the study of the New Testament perceive the inseparability of the Old Testament and the New Testament. 5 SOCIAL BACKGROUND OF THE READERS The responses of each group of readers differ according to their understanding of the Old Testament texts and their exposure to life in general. Before discussing these varied approaches of the Nigerian women to the Old Testament, I would like to mention some features of their cultural background that influence the way most of them view the Sacred Texts.

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