Podcast appearances and mentions of phyllis trible

Occasionally, we run across what Phyllis Trible calls "texts of terror"- texts that as Christians are hard to make sense of, hard to stomach. But that doesn't mean we should avoid them. This story, of two women at the heart of the covenant, makes us ask lots of questions. It also might just help us see our Lord more clearly. Pastor Allie outlines the story of Hagar in Genesis 16.

Occasionally, we run across what Phyllis Trible calls "texts of terror"- texts that as Christians are hard to make sense of, hard to stomach. But that doesn't mean we should avoid them. This story, of two women at the heart of the covenant, makes us ask lots of questions. It also might just help us see our Lord more clearly. Pastor Allie outlines the story of Hagar in Genesis 16.

Find us on Twitter @BloodyBiblePod, on Facebook @TheBloodyBiblePodcast, and on Instagram @bloodybiblepodcast. You can also email the podcast at BloodyBiblePodcast@gmail.com.The Bloody Bible podcast is produced by Caroline Blyth, Emily Colgan and Richard BonifantEpisodes are recorded and edited by Richard BonifantOur podcast music is ‘Stalker' by Alexis Ortiz Sofield, courtesy of Pixabay music https://pixabay.com/music/search/stalker/ Our podcast art was created by Sarah Lea Westhttps://www.instagram.com/sarahleawest.art/?fbclid=IwAR0F4i-R7JpRePmm8PmGta_OkOCWa-kMjR3QGSSeOKi6SWNrCk3rA5VuIZk Resources for this episodeMelissa Archer, “The S/spirit of Jezebel and the Spirit of Prophecy: A Pentecostal Reading of Revelation 2:18–29.” Pneuma 44 (2022): 159–82.Eileen Berrington & Päivi Honkatukia, “An Evil Monster and a Poor Thing: Female Violence in the Media.” Journal of Scandinavian Studies in Criminology and Crime Prevention 3, no. 1 (2002): 50–72. Athalya Brenner, “Jezebel: Bible.” Jewish Women's Archive. https://jwa.org/encyclopedia/article/jezebel-bible Bradley L. Crowell. “Good Girl, Bad Girl: Foreign Women of the Deuteronomistic History in Postcolonial Perspective.” Biblical Interpretation 21, no. 1 (2013): 1–11.Janet S. Everhart, “Jezebel: Framed by Eunuchs?” Catholic Biblical Quarterly 72 (2010): 688–98.Wilda C. Gafney, Womanist Midrash: A Reintroduction to the Women of the Torah and the Throne. Westminster John Knox Press, 2017.Janet Howe Gaines, “How Bad Was Jezebel?” Biblical History Daily, 1 April 2023. https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/how-bad-was-jezebel/ Else Holt, “‘Urged On by His Wife Jezebel': A Literary Reading of 1 Kgs 18 in Context,” JSOT 9 (1995) 83-96.Melissa Jackson, Comedy and Feminist Interpretation of the Hebrew Bible: A Subversive Collaboration. Oxford University Press, 2012.Helena Kennedy, Misjustice: How British Law is Failing Women. Vintage, 2019.Leath, Jennifer S. ‘Revising Jezebel Politics: Towards a New Black Sexual Ethic' in Black Intersectionalities: A Critique for the 21st Century, 195–210. Liverpool University Press, 2017. Mark McEntire, “Cozbi, Achan, and Jezebel: Executions in the Hebrew Bible and Modern Lynching.” Review and Expositor 118, no. 1 ( 2021): 21–31.Judith E. McKinley, “Negotiating the Frame for Viewing the Death of Jezebel.” Biblical Interpretation 10, no. 3 (2002): 305–23.Jonathan O'Donnell, “The Body Politic(s) of the Jezebel Spirit.” Religion & Gender 7, no. 2 (2017), 240–55. https://brill.com/downloadpdf/journals/rag/7/2/article-p240_7.xml David Pilgrim, “The Jezebel Stereotype.” Jim Crow Museum. https://jimcrowmuseum.ferris.edu/jezebel/index.htm Phyllis Trible, “Exegesis for Storytellers and Other Strangers.” Journal of Biblical Literature 114, no. 1 (1995): 3–19.Robyn J. Whitaker, “Invoking Jezebel, Invoking Terror: The Threat of Sexual Violence in the Apocalypse to John.” In Terror in the Bible: Rhetoric, Gender, and Violence, ed. Monica Jyotsna Melanchthon and Robyn J. Whitaker, 107–120. SBL, 2021.“Black Girl Gone” podcast https://blackgirlgonepodcast.com/ Support Services List of sexual assault support services (NZ) – https://sexualabuse.org.nz/resources/find-sexual-assault-support-near-you/ RAINN (USA) – https://www.rainn.org/ For US listeners, to find a sexual assault support provider in your area, call 800.656.HOPE (4673)Helping Survivors (USA) – https://helpingsurvivors.org/ Rape Crisis (UK) – https://rapecrisis.org.uk/ Rape Crisis Scotland –​​ https://www.rapecrisisscotland.org.uk/ Full Stop (Australia) – https://fullstop.org.au/ Find a Helpline (lists helplines internationally) https://findahelpline.com/

Find us on Twitter @BloodyBiblePod, on Facebook @TheBloodyBiblePodcast, and on Instagram @bloodybiblepodcast. You can also email the podcast at BloodyBiblePodcast@gmail.com.The Bloody Bible podcast is produced by Caroline Blyth, Emily Colgan and Richard BonifantEpisodes are recorded and edited by Richard BonifantOur podcast music is ‘Stalker' by Alexis Ortiz Sofield, courtesy of Pixabay music https://pixabay.com/music/search/stalker/ Our podcast art was created by Sarah Lea Westhttps://www.instagram.com/sarahleawest.art/?fbclid=IwAR0F4i-R7JpRePmm8PmGta_OkOCWa-kMjR3QGSSeOKi6SWNrCk3rA5VuIZk Resources for this episodeGenesis 2–4 https://www.biblegateway.com/passage/?search=Genesis+2-4&version=NRSVUE Latin Vulgate, Genesis 3 https://vulgate.org/ot/genesis_3.htm Female Criminals podcast, “Symbionese Liberation Army – Patricia Hearst” Parts 1 and 2. https://open.spotify.com/episode/0mBE73rFKCCUTHUXkjbNs7; https://open.spotify.com/episode/57mDf4lY6b6hyf6vT5MauPFBI History, “Patty Hearst.” https://www.fbi.gov/history/famous-cases/patty-hearstWilda Gafney, Womanist Midrash: A Reintroduction to the Women of the Torah and the Throne. Westminster John Knox Press, 2017.Carol Meyers, Rediscovering Eve: Ancient Israelite Women in Context. OUP, 2012.Julie Faith Parker, “Blaming Eve Alone: Translation, Omission, and Implications of ‘mh in Genesis 3:6b.” Journal of Biblical Literature 132, no. 4 (2013), pp. 729-47.Sara Parks, “Because of Her We All Die: Eve in Early Jewish and Early Christian Reception.” In The Routledge Companion to Eve, ed. Caroline Blyth and Emily Colgan, 40–59. Routledge, 2023."Patty's Twisted Journey". Time. September 29, 1975. https://archive.ph/20120913011414/http://www.time.com/time/magazine/printout/0,8816,913456,00.html#selection-111.185-111.618 Tertullian, On the Apparel of Women. https://www.newadvent.org/fathers/0402.htm Phyllis Trible, God and the Rhetoric of Sexuality. Fortress Press, 1986.Support ServicesShine (NZ) - https://www.2shine.org.nz/ Family Violence - It's Not Okay (NZ) - https://www.areyouok.org.nz/ National Domestic Violence Hotline (USA) - https://www.thehotline.org/ Women's Aid (UK) - https://www.womensaid.org.uk/ 1800 Respect (Australia) https://www.1800respect.org.au/ Annuity.org – financial abuse resource https://www.annuity.org/financial-literacy/financial-abuse/

In this episode, Em and Caz look at some biblical stories that depict sexual violence, focusing particularly on Genesis 34 (the rape of Dinah) and 2 Samuel 13 (the rape of Tamar). They structure their discussion around some of the myths and misperceptions about rape that remain prevalent today. By exploring narratives of rape in both the biblical texts and contemporary culture, they explore how these myths and misperceptions can distort understandings of sexual violence in really harmful ways.Find us on Twitter @BloodyBiblePod, on Facebook @TheBloodyBiblePodcast, and on Instagram @bloodybiblepodcast. You can also email the podcast at BloodyBiblePodcast@gmail.com.The Bloody Bible podcast is produced by Carolyn Blyth, Emily Colgan and Richard BonifantEpisodes are recorded and edited by Richard BonifantOur podcast music is ‘Stalker' by Alexis Ortiz Sofield, courtesy of Pixabay music https://pixabay.com/music/search/stalker/ Our podcast art was created by Sarah Lea Westhttps://www.instagram.com/sarahleawest.art/?fbclid=IwAR0F4i-R7JpRePmm8PmGta_OkOCWa-kMjR3QGSSeOKi6SWNrCk3rA5VuIZk Resources for this episodeCaroline Blyth, The Narrative of Rape in Genesis 34: Interpreting Dinah's Silence (Oxford University Press, 2010).Lauren Duca, “The Stanford Rapist's Father Says His Son's Life Was Ruined Because He Raped Someone for 20 Minutes.” Teen Vogue. 2016. ​​https://www.teenvogue.com/story/stanford-rape-father-letter Mia Belle Frothingham, “Fight, Flight, Freeze, Fawn: What This Response Means.” https://www.simplypsychology.org/fight-flight-freeze-fawn.html LA Not So Confidential Podcast, episode 13: “Incels.”https://www.la-not-so-confidential.com/episodes/episode-13 Los Angeles Times, Court documents: Stanford rape case.https://documents.latimes.com/stanford-brock-turner/ Me Too Movement https://metoomvmt.org/ Chanel Miller, Know My Name: The Survivor of the Stanford Sexual Assault Case Tells Her Story. Viking, 2020.https://www.penguin.co.nz/books/know-my-name-9780241428290 Rape Prevention Education NZ. Sexual violence statistics.https://rpe.co.nz/sexual-violence/ Rape Crisis England and Wales, “Myths about rape and other forms of sexual violence.”https://rapecrisis.org.uk/get-informed/about-sexual-violence/myths-vs-realities/ Phyllis Trible, Texts of Terror: Literary-Feminist Readings of Biblical Narratives. Fortress Press, 1984.Support ServicesList of sexual assault support services (NZ) - https://sexualabuse.org.nz/resources/find-sexual-assault-support-near-you/ RAINN (USA) - https://www.rainn.org/ Rape Crisis (UK) - https://rapecrisis.org.uk/ Rape Crisis Scotland -​​ https://www.rapecrisisscotland.org.uk/ Full Stop (Australia) - https://fullstop.org.au/ International list of hotlines, crisis centers, and other resources organized by location - https://pandys.org/forums/index.php?/forum/42-public-resources/

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

There are some REALLY important debates about Genesis 1-3 and what they say about God's ideal for men and women and their relationships. Today I'm going DEEP on those issues. Here's a small sample of what we'll get into: Does Genesis 1 giving dominion over the Earth to women as well as men mean that egalitarians are right in their contention that no authority differences based on gender should exist? Does Genesis 2 have indications that before the fall, Adam had a leadership role in his relationship with Eve? Lots of debate on this issue! Does Genesis 3:16, which says the husband will rule over his wife, actually mean that he will have control of her sexual desires? Dr. Linda Belleville argues for this. Can we say that male leadership in a marriage is only the result of the fall, and we should therefore try to overturn it as much as possible just like we try to overturn other elements of the curse? Was Adam a sexless being until after Eve was made? Dr. Phyllis Trible thinks so. Does Adam show leadership of Eve by giving her a name? Why is Adam made before Eve? Why does Satan tempt Eve first? Why does Adam seem to bear greater responsibility and consequences for the fall? Was Eve meant to be Adam's "savior" and not his "helper"? Today's video will be longer than usual, but I'm going to plow through a ton of content and I think it will give you simple clarity at the end, so don't feel overwhelmed by all the issues and debates. I'm going to do my best to make it as clear as I can and help you walk away with solid understanding of the nature of men and women in the image of God and their relationship to each other, both before and after the fall. Here are some resource links you might be looking for: CLICK HERE for the first video in this series discussing how many people bypass the Bible completely on this topic. CLICK HERE for Dr. David Freedman's paper saying "ezer kenegdo" (helper fit for him) actually means "power equal to him." CLICK HERE for Dr. Mark Steven Francois' video which gives the closest thing to a skilled breakdown of that paper that laymen can mostly follow. CLICK HERE for Dr. Ramsay's paper on “Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?” The Catholic Biblical Quarterly, vol. 50, no. 1, Catholic Biblical Association, 1988, pp. 24–35. CLICK HERE for the playlist of ALL the videos in this series (more will be added as I make them). You can also find the videos and my notes freely available on my website:https://BibleThinker.org

Escute o podcast "O Hebreu " na Orelo ☁️

Misogynist misinterpretations of the mythic fall of humankind in Genesis 3 led to the vilification of Ḥavvā (Eve), which fit with the disparaging of Adam's first wife, Lilith, in the rabbinical tradition. The ensuing denigration of women throughout Christian history climaxed with the Inquisition's torture and murder of thousands of women accused of witchcraft. Dr. Pamela Milne writes, “The story of Eve in the book of Genesis has had a more profoundly negative impact on women throughout history than any other biblical story.”In this episode, Father Jayme explores contemporary reinterpretations of the heroic Ḥavvā, with the hope that she might experience the same vindication as Lilith. Drawing largely from the defense of Ḥavvā in an article in the Yale Journal of Law & Feminism by Jewish feminist lawyer Sally Frank, he concurs with Dr. Phyllis Trible that Ḥavvā might be better viewed as “an intelligent, informed, perceptive…theologian, ethicist, hermeneut and rabbi.” Father Jayme concludes that extraordinary Catholics, understanding human nature and seeking not to use the Hebrew scriptures to perpetuate centuries-old systems of sexism and misogyny in the Church, might esteem Ḥavvā as a model of courage who took seriously her call to be a coworker of God and to help complete God's good creation! Have you seen the latest issue of Extraordinary Catholics magazine? Check out other podcasts by and for Inclusive Catholics!Support Extraordinary Catholics podcast!

The Priestly and Yahwist creation stories in Genesis 1-2 contain numerous elements borrowed from Babylonian, Assyrian, Egyptian & Sumerian creation myths, but they also possess unique elements that shed light on ancient understandings of human nature. Dr. Phyllis Trible argues that the Priestly account in Genesis 1, with its creation of men and women on the sixth day of creation, advances a vision of the equality of all persons—despite sexual differentiation—since all humankind is created in God's image and likeness. Throughout the centuries, the Yahwist account in Genesis 2 has been used as a prooftext to reinforce male supremacy, gynophobia, misogyny and sexism.  Dr. Pamela Milne notes that “patriarchal interpreters claim that woman is inferior because she is created last (Gen. 2:22). But these same interpreters never argue that humans are inferior to animals because they were created later (Gen. 1:27).” Judith Antonelli goes further, speaking of the gynandromorph/androgynos (ha Adama) in Genesis 2—mistranslated “man” in the Greek Septuagint of the 3rd century B.C.—suggesting that, while the Genesis story is a divine mandate for sexual equality, it could also be interpreted as a story asserting…female superiority! Father Jayme concludes that, whereas various churches continue to use the Genesis creation accounts to justify their gravely sinful sexism, extraordinary Catholics are called to see the goodness of all persons despite their sexual differences!Have you seen the latest issue of Extraordinary Catholics magazine?Check out Episode 87 of the Sonic Boomers podcast!Learn more about the Independent Sacramental Movement (ISM), of which Inclusive Catholicism is part, through Sacramental Whine podcast, and check out Sacramental Whine: Chronicling the Independent Sacramental Movement, Volume 1 & Volume 2!Check out other podcasts by and for Inclusive Catholics!Support Extraordinary Catholics podcast!

Rev. Fred Harrell continues our Fall Sermon Series, "The 10% - Listening To The Woman of the Hebrew Bible" with a sermon on Miriam, the oldest sister of Moses.  The story of Miriam is often overlooked within the patriarchal lens that elevated the story of Moses but if we look at the story through Miriam's eyes what we find is a portrait of strength and passion.  Hebrew Scholar and Biblical Feminist, Phyllis Trible, said of this story... Stepping back to view the whole, we see a story beginning at the bank of the river, moving to the shore of the sea, continuing into the wilds of the wilderness, disappearing in the new land, and recovering there through prophecy and song. From overlays of patriarchy, Miriam's true portrait begins to emerge.  Lo, the fragments the builders have rejected have become tesserae in a mosaic of salvation.  Let all women and men who have eyes to behold this mosaic join Miriam in singing an updated version of her song of deliverance: Sing to the Lord, for God has triumphed gloriously! Patriarchy and its horsemen God has thrown into the sea! All are welcomed, loved and affirmed (🌈) at City Church.  You can support the work of City Church at www.citychurchsf.org/give

I sat down with Rhiannon Graybill to talk about how we tell biblical rape stories and how we might tell rape stories differently (content warnings for discussions of rape and sexual violence). We discuss the twofold sense of "after": 1) after Phyllis Trible and related approaches of feminist biblical interpretation, and 2) after the event of terror (as in not letting the suffering or darkness of the texts consume all the interpretive space around them). We also discuss her framework of fuzzy, messy, and icky, as well as what it means to do unhappy readings. Along the way we explore the Graybill's use of millennial and Gen Z women's fiction, why predation might not be the best fit when talking about King David, and why we need more than more than consent as the arbiter of whether a story is a rape story. Buy Texts After Terror: Rape, Sexual Violence, and the Hebrew Bible Rhiannon Graybill is Assistant Professor of Religious Studies at Rhodes College in Memphis, TN. She holds a PhD in Near Eastern Studies from the University of California, Berkeley. She is a scholar of the Hebrew Bible whose work brings together biblical texts and contemporary critical and cultural theory. Her research interests include prophecy, gender and sexuality, horror theory, and psychoanalysis and ancient Near Eastern literature. She is the author of Are We Not Men? Unstable Masculinity in the Hebrew Prophets (Oxford, 2016). Her current projects include a study of sexual violence and rape in the Hebrew Bible (under contract with Oxford University Press), the Anchor Yale Bible Commentary on Jonah (with Steven L. McKenzie and John Kaltner), and an edited volume on Margaret Atwood and the Bible (with Peter Sabo). Find more episodes: www.loverinserepeat.com/podcast Follow the show on Twitter: @RinseRepeatPod // Follow me: @liammiller87 Love Rinse Repeat is supported by the Vital Leadership team within the Uniting Church in Australia Synod of NSW/ACT.

I just saw Tom Oord's tweet that Terence Fretheim passed away while I was reading his new book God So Enters into Relationship That... It is always shocking to hear how a live conversation partner you deeply value must shift to the page and these recordings. I can't exaggerate Frethiem's role in my own intellectual development. While at Wake Forest University's Divinity School I took a Biblical Theology seminar with Phyllis Trible (a legend) and she had us each write 25 pg papers and present on a different Biblical theologian. I choose Fretheim and sent him the paper I wrote. He replied with a kind, encouraging, and detailed response, suggesting I consider PhD work given my ability to connect threads in his writing he hadn't noticed. Dr, Trible gave me a B-, my worst grade in grad school. When I mentioned that Fretheim responded so positively to the paper and encouraged my work she said, “Terry takes the relational nature of love so seriously it may cloud his judgement.” What a compliment! You can check out all his books here. Dr. Terence E. Fretheim was the Elva B. Lovell Professor Emeritus of Old Testament at Luther Seminary, Saint Paul, Minn., where he taught for over forty years. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

María y Tatiana son dos teólogas colombianas que aprovecharon la cuarentena para iniciar un proyecto en redes sociales donde ponen a conversar al feminismo y la teología. Sí, así como lo leen: feminismo y teología, que a muchos les pueden parecer antagonistas, se encuentran en Teología Elemental y nos retan a pensar por fuera de los moldes patriarcales y religiosos. Tuve un genial y divertido diálogo con ellas que pueden escuchar en este nuevo episodio, donde se encargan de demostrar por qué es posible hacer feminismo desde la teología (y viceversa). Notas del episodio: Links para seguir a Teología Elemental: Facebook: https://www.facebook.com/teoelemental/ Instagram: https://www.instagram.com/teoelemental/ Otras cosas que mencionamos en el episodio: Escrito de María sobre hermenéuticas feministas: http://teocotidiana.com/2020/07/02/una-nueva-forma-de-leer-la-biblia-hermeneutica-feminista/ De machos a hombres y su test de machismo: https://www.instagram.com/p/CEaYVt5jDQl/ En memoria de ella (Elisabeth Schüssler Fiorenza): https://www.amazon.es/memoria-ella-reconstrucci%C3%B3n-teol%C3%B3gico-feminista-cristianismo/dp/8433007696 Libros de Carolyn Osiek en Amazon: https://www.amazon.com/Books-Carolyn-Osiek/s?rh=n%3A283155%2Cp_55%3ACarolyn+Osiek Libros de Mary Daly en Amazon: https://www.amazon.com/Mary-Daly/e/B000AP87FA%3F Textos de terror (Phyllis Trible): https://www.amazon.com/-/es/Phyllis-Trible/dp/0800615379/ Libros de Elsa Tamez en Amazon: https://www.amazon.com/Libros-Elsa-Tamez/s?rh=n%3A283155%2Cp_27%3AElsa+Tamez&language=es Tras las huellas de Sofía: https://www.traslashuellasdesophia.com/ Con efe comunicaciones: https://www.conefe.net/ Comumujeres: https://www.facebook.com/Comumujeres Red Tepali: https://www.tepali.org/ Tema musical: Midnight Special - E's Jammy Jams.

Esta reflexão é parte da Escola Bíblica da juventude da Igreja Batista Itacuruçá. Participaram Pra. Odja Barros, Agnes Alencar, Débora Iozzi, Fernanda Azevedo e Lilian Parente. As músicas integrantes são todas licenciadas como Creative Commons, são elas: Pure Water - Meydn Healing - Sergey Cheremisinov By the Winds - Sergey Cheremisinov Hallon - Christian Bjoerklund Recursos e autoras citadas: Nancy Cardoso, Palavras se feitas de Carne Ivone Gerbara, Mulheres de mobilidade escravas: as mulheres do nordeste, uma vida melhor e feminismo; Rompendo o silêncio: uma fenomenologia feminista do mal Elsa Tamez, As mulheres no movimento de Jesus Elisabeth Schüssler Fiorenza, Caminhos da Sabedoria (Disponível online) Phyllis Trible, Texts of Terror

The Devil Made Me Do It A homily preached by Rev. Ginger Gaines-Cirelli at Foundry UMC March 1, 2020, first Sunday of Lent. “How Can You Believe This?” series.                                                      Text: Genesis 2:15-17; 3:1-7   Humans are storytelling creatures. We love stories. It is widely affirmed that from the time that language came into existence, humans have spoken, sung, danced, and acted out stories—stories that help people know their history, explain why things are the way they are, imagine their place in the universe, laugh at the foibles and earthy realities of life together, celebrate desire and love, and express all the other human experiences of beauty and brokenness in life. Most of the stories in our Bible began as spoken or sung tales, repeated over and over until language found its way into written characters. The stories originated in particular cultures and times and communities and were spoken in languages whose words and idioms are difficult to faithfully translate into our own. So, even though biblical stories are pretty engaging on the surface, interpretation is required. Because these are not just good stories, but narratives that interpret the world, interpret us, what it means to be human, what it means to be in relationship with God and with one another.   A problem is that there are interpretations of core stories in the Bible that have been proffered as the only correct and true interpretation and these are what tend to be most prevalent in the collective imagination.  And these hardened and often deeply erroneous interpretations lead those outside the tradition—and, often, us too!—to ask “how can you believe this?” How in the world is that helpful, life-giving, or meaningful?? What kind of God do you follow?   Today we get an excerpt from a doozy of an example. The story in Genesis 2-3 is the second biblical description of how God created life. Distinguished feminist scholar of Old Testament, Phyllis Trible says, “According to traditional interpretations, [this story] is about ‘Adam and Eve.’ It proclaims male superiority and female inferiority as the will of God. It portrays woman as ‘temptress’ and troublemaker who is dependent upon and dominated by her husband.”[i]   We know other derivatives of this—that the snake is the symbol of the devil, that the devil came to the woman because she was weaker—more susceptible to temptation and manipulation, that the woman’s wiles—connected negatively with sexuality—can be blamed for Adam’s transgression, that this story confirms that “God created Adam and Eve, not Adam and Steve.” These interpretations are not benign, but rather support and inspire violence, suppression, blame, denial, and countless other human transgressions. And yet they have continued to be given credence.   Trible, based on her close reading of the story in its original language and literary context, contends that none of the citations from the story used to support this stuff are accurate and most are not actually present in the story itself. There is not sufficient time to share the fullness of Trible’s insight, but I want to look closely at several key pieces of this story in order to disrupt at least some of the assumptions about this rich story.   First, let’s talk about the word translated “man.” The Hebrew word is ha-adam, a play on the word for earth (dust/ground): ha-adamah. Out of the ha-adamah God created the ha-adam. For all of Genesis 2 the appropriate translation for ha-adam is not “man” but “earth creature.” At this point, there is no sexual identification. The earth creature’s pronouns might appropriately be “they/them/theirs”—for this creature holds in its earthy body, the stuff that will become is/issah, male/female, later in story. The earth creature is formed of earth and patted into shape by Yahweh God who then breathes into them the breath of life.    God plants a garden and sets the earth creature in the garden to tend and guard it. God gives the ha-adam this guidance: “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” (Gen 2:16-17) Notice here three important details.   First, God has provided all the earth creature needs to live—every tree is available to feed the creature, including the precious tree of life.   Second, there is only one tree that’s off-limits—the tree of the knowledge of good and evil. The consequence for eating of that tree is death. The name of the tree signals the choice before the earth creature—adherence to the life-giving limits set by Yahweh God (good) or disobedience with its death-dealing consequence (evil). God sets a limit in order to keep the earth creature safe, in harmony…alive.   Finally, notice that the same act—in this case, eating—can result in very different consequences depending upon whether the wise, healthy boundaries are honored. If you receive sustenance from this tree all is well, but if you seek sustenance from the tree that’s out of bounds, things get broken, harmony is lost. Can you imagine any activity that, if not kept within healthy boundaries can break bodies, relationships, trust?  //   Trible writes, “According to Yahweh God, what the earth creature needs is a companion who is neither subordinate nor superior; one who alleviates isolation through identity.”[ii] From one flesh, diverse bodies are created, bodies drawn to and desirous of the other to again be “one flesh.” In Genesis 2:25 we read, “Now they both were naked, the man and …woman and they were not ashamed.” The nakedness is a symbol and sign of what Trible calls “holy insecurity.” There are threats to the creatures, but in their most primal created nature they know themselves secure in Yahweh God. They know and trust the provision and parameters of God. This allows them to live without shame or fear.   I am referring to pieces of the story we did not hear today in order to set proper context for the encounter of the woman and the serpent that we did hear. These two have gotten a very bad rap over the centuries.   The “naked”—trusting, vulnerable—woman and man encounter the serpent who was more crafty than “all the wild animals that the Lord God had made.” This last bit is key; the serpent is not an evil power apart from God’s creation—not the “devil”—but is rather a creature who uses the gifts of its created nature (its cunning) and becomes a tempter. There are all sorts of associations we can make about this—not least of which the power of “reptilian brain” to incite fear when it is likely unnecessary. In the literary context of Genesis 2-3, the reptile becomes a plot device to bring to the fore the real issue: the life and death choice between obedience and disobedience, between trusting the provision and protection of God or allowing fear to incite a grasping for power and control.   The serpent engages the woman in theological conversation. Trible notes that neither uses the formal name for God—translated “Lord God” (Yahweh God)—but instead speak of generic, impersonal “God.” Think about how much easier it is to ignore, bully, or betray someone when you depersonalize and make them an object or stereotype… And the serpent asks a leading question: “Did God say you shall not eat of any tree in the garden?” Tricky. God had said all but one. So the serpent highlights not the generosity and abundance, but the limit set by God. The woman answers with strength and clarity. And then the serpent—who is this creature??!—has the audacity to claim knowledge of God and proceeds to interpret what God really meant when setting the boundary around the tree of the knowledge of good and evil.  “You won’t die. You’ll be like God.” You won’t be diminished or lost anything or break any healthy relationship or do damage to your body or soul if you cross this line, you will be more powerful, more alive, more fulfilled! You will know “good and evil.”   I guess if you are the original earth creatures you don’t know what you don’t know. Who would want to know evil??    And then comes the moment of truth, the turning point in the story—in this story and in our own. “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate.” (Gen 3:6)   Trible highlights the agency of the woman. “Three actions immediately follow three insights…Taking, eating, giving: these actions by the woman do not tell the whole tale of disobedience. The story is careful to specify that the man is with her…Yet throughout this scene the man has remained silent; he does not speak for obedience. His presence is passive…The contrast that he offers to the woman is not strength or resolve…The story does not say that she tempted him…It does not present him as reluctant or hesitating.”[iii] The point is that the woman and the man illustrate the range of human responses to temptation and transgression. “Both activity and passivity, initiative and acquiescence, are equal modes of lawlessness.”[iv] The woman and man were mutually responsible for their actions. The woman is not the villain, nor the innocent victim of “the devil who made her do it.” The man is not the innocent victim of the temptress woman—the “devil” who made him do it.   The woman and man both eat what Yahweh God warned would do harm; and paradise is lost, the life of perfect love and freedom, of harmony, mutuality, openness, vulnerability without fear, trust, interdependence is gone. The sexually differentiated earth creatures who once were naked and unashamed now feel the need to hide. They hide their bodies with “loincloths.” And if you read the rest of the story you see that they hide from God, too. The creatures go from a state of not needing defenses, to becoming defensive when Yahweh God seeks them out. Hiding, defensiveness, denials, rationalizations, blame, and discord between people once united. That’s the prize for eating the forbidden fruit.   I find it fascinating that this story—this story!—has been used to try to make LGBTQ persons hide, to make human sexual desire feel shameful, to blame women for everything, and to rationalize all sorts of violence. Why, do you imagine, is this so…?       [i] Phyllis Trible, God and the Rhetoric of Sexuality, Philadelphia: Fortress Press, 1978, p. 72-73. [ii] Ibid., p. 90. [iii] Ibid., p. 113. [iv] Ibid., p. 114.

The great scholar and preacher. “Reframing so that we can re-experience the social realities that are right in front of us, from a different angle.” The disarming use of language. “A society finally cannot live without the quality of mercy.” Walter Brueggemann is one of the world’s great teachers about the prophets who both anchor the Hebrew Bible and have transcended it across history. He translates their imagination from the chaos of ancient times to our own. He somehow also embodies this tradition’s fearless truth-telling together with fierce hope – and how it conveys ideas with disarming language. “The task is reframing,” he says, “so that we can re-experience the social realities that are right in front of us, from a different angle.” Walter Brueggemann is William Marcellus McPheeters Professor Emeritus at Columbia Theological Seminary in Georgia. He is the author of “The Prophetic Imagination,” “Collected Sermons of Walter Brueggemann,” and “Tenacious Solidarity: Biblical Provocations on Race, Religion, Climate, and the Economy.” This interview is edited and produced with music and other features in the On Being episode “Walter Brueggemann — The Prophetic Imagination.” Find more at onbeing.org.

The great scholar and preacher. “The task is reframing so that we can re-experience the social realities that are right in front of us, from a different angle.” Prophets are also always poets. “A society finally cannot live without the quality of mercy.” Walter Brueggemann is one of the world’s great teachers about the prophets who both anchor the Hebrew Bible and have transcended it across history. He translates their imagination from the chaos of ancient times to our own. He somehow also embodies this tradition’s fearless truth-telling together with fierce hope – and how it conveys ideas with disarming language. “The task is reframing,” he says, “so that we can re-experience the social realities that are right in front of us, from a different angle.” Walter Brueggemann is William Marcellus McPheeters Professor Emeritus at Columbia Theological Seminary in Georgia. He is the author of “The Prophetic Imagination,” “Collected Sermons of Walter Brueggemann,” and “Tenacious Solidarity: Biblical Provocations on Race, Religion, Climate, and the Economy.” Find the transcript for this show at onbeing.org.

According to Phyllis Trible, Ruth's choice to commit herself to Naomi (an old widow), adopt a people that could have viewed her as a perpetual outsider, and follow a God who she had no real reason to trust, "made no sense." And Trible is right. In this week's teaching, Josh explores some of the things that it *could have cost Ruth when she left her home in Moab to follow Naomi back to Bethlehem and how her story reminds us of our inclusion in God's story. the restoration project. Joshua James. 18 June 2017

When it comes to the Bible, how do we decide if its words more reflect attitudes of its own day and time than attitudes that lie in the heart and mind of God? Do we have the right to conclude that one part of the Bible has authority for us, while another part doesn’t, that one part bears witness to God’s Word while another part bears no such witness? Larry R. Hayward explores this challenge through 1 Timothy 2:1-15 and Old Testament scholar Phyllis Trible’s article “Authority of the Bible.”