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Feminist Interpretation of the Bible

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This book is the result of a collaborative effort on the part of a group of outstanding theologians, historians, and biblical scholars within the American Academy of Religion and the Society of Biblical Literature. Clarifying for themselves and others the distinctive character of feminist interpretation, they continue the process of liberating the word that concerns the whole church.

168 pages, Paperback

First published April 1, 1985

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Letty M. Russell

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10.7k reviews35 followers
July 26, 2024
A FOLLOW-UP TO THE 1976 COLLECTION, "THE LIBERATING WORD”

Editor Letty Mandeville Russell (1929-2007) was a feminist theologian who taught at Yale Divinity School, who also wrote/edited books such as 'Dictionary of Feminist Theologies,' 'Human Liberation in a Feminist Perspective--A Theology,' etc. This 1985 book contains writings by twelve theologians, including Rosemary Radford Ruether, Elisabeth Schussler Fiorenza, Phyllis Trible, and Russell herself.

Russell stated in her Introduction, "In 1976 The Liberating Word: A Guide to Nonsexist Interpretation of the Bible... was a 'premature' guide to feminist interpretation of the Bible... This collection of essays... continues the tradition of the earlier book by inviting a wide readership of women and men to share in the discussion... It is hoped that (the book) will provide resources for collective discussion in Bible study, teaching, and preaching as well as personal study and meditation."

Later, she adds, "Feminist biblical interpretation has developed into two interdependent areas of research: inclusive language and inclusive interpretations. Both areas ... are carried forward by cooperating groups of women and men who see their work not only as a scholarly enterprise but also as a collective effort to bring about change..." (Pg. 13) Russell ultimately concludes, "In spite of the patriarchal nature of the biblical texts, I myself have no intention of giving up the biblical basis of my theology... I am one of those for whom the Bible continues to be a liberating word as I hear it together with others and struggle to live out its story." (Pg. 138)

One essayist argues, "Thus no feminist of biblical material is finally immune to the task of finding the Bible hurtful, unhelpful, not revealing of God, and not worth the effort to come to grips with it... feminists may find that the Bible seems to drive them away from itself (and sometimes from God)..." (Pg. 64) Another reviews the story of the woman in Matthew 15:22-28, and concludes, "that saying addressed to the woman is offensive in the extreme. Metaphor or not, Jesus is depicted as comparing the woman and her daughter to dogs! No churchly or scholarly gymnastics are able to get around that problem." (Pg. 69)

Ruether asserts that "biblical prophecy does not clearly include sexism and patriarchy in its critique of social justice. Women, in expanding the prophetic process of denunciation and annunciation to include sexism, do so without biblical authority." (Pg. 118) Fiorenza suggests that "A feminist biblical interpretation is thus first of all a political task. It remains mandatory because the Bible and its authority has been and is again today used as a weapon against women struggling for liberation." (Pg. 129)

This is an excellent collection of thought-provoking essays, and will be of considerable interest to not only theologians but also feminists.

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