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Статті в журналах з теми "Bible and feminism"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 29 липня 2024

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1

Dzera, Oksana. "FEMINISM AND BIBLE TRANSLATION." Inozenma Philologia, no. 134 (December 15, 2021): 106–17. http://dx.doi.org/10.30970/fpl.2021.134.3515.

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The article considers the development of translation ideas as viewed from a gender-studies perspective. The author elucidates three lines of feminist approach towards the Bible, namely: its rejection as the book refl ecting the masculine bias; the application of gender critique in order to make manifest and subsequently deconstruct its patriarchal nature; the use of “depatriarchalizing principle” which lies in the close reading of the Bible in order to reveal its true meaning of equality. The last approach entails signifi cant implications and possibilities for translators who can make the Bib

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2

Koosed, Jennifer L. "Reading the Bible as a Feminist." Brill Research Perspectives in Biblical Interpretation 2, no. 2 (May 4, 2017): 1–75. http://dx.doi.org/10.1163/24057657-12340008.

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This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broache

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3

Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.

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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discuss

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4

Pinelli, Luca. "Moving Mothers of Women: Virginia Woolf Simone de Beauvoir, and Motherhood in Motion." Elephant and castle, no. 31 (December 30, 2023): 77–88. http://dx.doi.org/10.62336/unibg.eac.31.476.

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This article builds and expands on the notion that Virgin-ia Woolf and Simone de Beauvoir are the ‘mothers’ of sec-ond-wave feminisms. It comprises three interrelated move-ments. First, Simone de Beauvoir’s paraphrase of Woolf’s A Room of One’s Own is explored, in particular through the ‘myth’ of Judith Shakespeare. This movement naturally leads to a discussion of the women’s literature anthologies of the 1970s and 80s in the United States. An intermezzo attempts to show the inherent plurality of the category of ‘second-wave feminism’ by mapping Beauvoir’s trajectory in France, the United Stat

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5

Poythress, Vern S. "TWO HERMENEUTICAL TENSIONS IN EVANGELICAL FEMINISM." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 147–58. http://dx.doi.org/10.51688/vc6.2.2019.art4.

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This article shows that there are at least two key hermeneutical tensions in evangelical feminist interpretation of the Bible. The first hermeneutical tension concern the issue of readers' prejudices. Feminists remind us that readers are always disposed to read texts against the background of their own expectations, customs, and world views. And the second hermeneutical tension, namely the tension over the nature of the actual practices of the first century church. Evangelical feminists have tended to give different answers depending on the passage that they are interpreting. In sum, feminism

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6

Lee, Dorothy A. "Touching the Sacred Text: The Bible as Icon in Feminist Reading." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 249–64. http://dx.doi.org/10.1177/1030570x9801100302.

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This article proposes that the understanding of icons within Eastern Orthodoxy provides a model for feminist hermeneu tics in developing a poetics of sacred reading. The two major periods of icon dispute within church history are briefly reviewed (the icon controversies of the eighth and ninth centuries and the Protestant Reformation) and iconoclasm and iconophilia are discussed as competing yet ultimately complementary dynamics in theology. Christian feminism can acknowledge the value of both in understanding the place of the Bible avoiding either fundamentalist or expulsive readings of the t

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7

Jobling, David, and David Rutledge. "Reading Marginally: Feminism, Deconstruction and the Bible." Journal of Biblical Literature 116, no. 3 (1997): 527. http://dx.doi.org/10.2307/3266675.

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8

Barton, Mukti. "Revisiting BISFT Summer School 2000, Liverpool Hope University, ‘Dreams for a New Millennium: Dancing a Be-dazzling Future’." Feminist Theology 27, no. 3 (May 2019): 270–89. http://dx.doi.org/10.1177/0966735019829345.

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Mukti Barton’s 2000 paper, ‘The Skin of Miriam Became as White as Snow: The Bible, Western Feminism and Colour Politics’, reflected on interpretations of the story of Miriam and her sister-in-law Zipporah, that have focused mainly on Miriam becoming white, as indicative of the effect of colour politics on biblical hermeneutics. Updating that article, the focus was on Zipporah and the main text was again Numbers 12. What are the lessons for Feminist Theology?

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9

Singal, Youke L. "PARADIGMA ‘TEOLOGI FEMINIS’ YANG TIDAK RELEVAN DENGAN KETETAPAN TUHAN." Didache: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (July 2, 2022): 103–18. http://dx.doi.org/10.55076/didache.v3i2.51.

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The presence of feminist theology has shaken both the church and the general public. They assume that many men occupy positions and positions that are "more" than women, both in church, state and community organizations. Feminism was originally in the form of a "movement" turned into a "theological teaching" which interprets the contents of the Bible by strengthening and directing the existence of women, where this paradigm is different from the interpretation in general as a set of axioms. So this paper aims to highlight the feminist theological paradigm in terms of biblical provisions, by lo

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10

Roe, Joshua. "Kristeva: The Individual, the Symbolic and Feminist Readings of the Biblical Text." Text Matters, no. 4 (November 25, 2014): 132–44. http://dx.doi.org/10.2478/texmat-2014-0009.

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The aim of this study is to develop from Kristeva’s account of time and semiotics the conditions of possibility for a new approach to interpreting the Bible. This will be set against the background of feminist biblical criticism, beginning from Esther Fuchs’s assessment of deception. She bases her comparison on the concept of deceptiveness but I will argue, using Lacan, that the aporia of desire undermines this comparison. Through Kristeva’s framework of the phases of feminism it will be shown that Fuchs’s argument weakness lies in her presupposition of the determinate identities of men and wo

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11

Zimbrick-Rogers, Emily. "Book Review: The Bible and Feminism: Remapping the Field." Anglican Theological Review 101, no. 2 (March 2019): 394–97. http://dx.doi.org/10.1177/000332861910100242.

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12

Clason, Marmy A. "Feminism, generic ‘he’, and the TNIV Bible translation debate." Critical Discourse Studies 3, no. 1 (April 2006): 23–35. http://dx.doi.org/10.1080/17405900600589333.

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13

Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of

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14

Nicol, George G. "Agenda for Change? The Hebrew Bible, Feminism, and Gender Justice." Expository Times 131, no. 11 (August 2020): 519–20. http://dx.doi.org/10.1177/0014524620934082.

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15

Burnett, Fred W. "Reading Marginally: Feminism, Deconstruction, and the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 17, no. 3 (1999): 167–68. http://dx.doi.org/10.1353/sho.1999.0015.

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16

Phillips, Gary. "Reading Marginally: Feminism, Deconstruction and the Bible, by David Rutledge." Arc: The Journal of the School of Religious Studies 25 (May 1, 1997): 179–80. http://dx.doi.org/10.26443/arc.v25i.816.

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17

Domoney-Lyttle, Zanne. "The Bible and Feminism: Remapping the Field. Edited by Yvonne Sherwood." Literature and Theology 34, no. 3 (January 18, 2020): 388–89. http://dx.doi.org/10.1093/litthe/frz043.

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18

Lushington, Kate. "Notes towards the diagnosis of a curable malaise: Fear of Feminism." Canadian Theatre Review 43 (June 1985): 5–11. http://dx.doi.org/10.3138/ctr.43.001.

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As part of a recent survey of Miss Teen Canada contestants, The Toronto Star asked each young hopeful: Do you consider yourself a feminist? Their answers were even more startling and revealing of the current state of Canadian society than their overwhelming choice of Princess Diana as the most influential woman in the world and The Bible as the most important book. Almost all answered no. For example:

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19

Olaniyan, Adeola Seleem. "Theocentrism Is Not Anthropocentric: An Enlightened Environmentalist Reading of The Bible." Bangladesh Journal of Bioethics 14, no. 2 (June 16, 2023): 39–47. http://dx.doi.org/10.62865/bjbio.v14i2.59.

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Theocentrism is the position that places God at the centre of discourse; God is the Landlord and Manager of everything that exists. Analogous to other environmental theories such as anthropocentrism, zoocentrism, biocentrism, ecocentrism and eco-feminism, theocentrism posits that God owns the universe and so the best manual on how to come to term with the universe emanates from Him. God's commands are contained both in written scriptures and in oral traditions. While the former includes the Bible, Qur’an, Bhagavad Gita, amongst others, the latter includes proverbs, myths, taboos, totems and ri

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20

Barton, Mukti. "The Skin of Miriam Became as White as Snow: The Bible, Western Feminism and Colour Politics." Feminist Theology 9, no. 27 (May 2001): 68–80. http://dx.doi.org/10.1177/096673500100002706.

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21

Ruah-Midbar Shapiro, Marianna, and Lila Moore. "“Not Your Grandmother’s Bible”—A Comparative Study of the Biblical Deluge Myth in Film." Religions 10, no. 10 (September 21, 2019): 542. http://dx.doi.org/10.3390/rel10100542.

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The biblical story of the Flood, which portrays a humanity worthy of annihilation, is the fundamental myth used by generations of interpreters as they radically criticized the society and culture in which they lived. Accordingly, the Deluge myth’s various versions and interpretations over the years mirror ever-changing cultural dilemmas and values. Our comparative–historic study observes this mirror and how changes in modern Western culture are reflected in it through the analysis of selected films. It exemplifies the representation and evolution of the Deluge myth in cinema from its inception

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22

Guest, Deryn. "Looking Lesbian at the Bathing Bathsheba." Biblical Interpretation 16, no. 3 (2008): 227–62. http://dx.doi.org/10.1163/156851508x27611.

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AbstractThe variety of approaches to interpreting scripture emerging in the late twentieth century has demonstrated how well known texts can yield different and surprising interpretations when the interpretational frame of enquiry is differently angled. Feminists and womanists have done sterling work, shedding light on the role and status of scriptural women, asking new questions, modifying and challenging existing methodologies, raising issues not traditionally incorporated within historical critical exegesis. However, almost the entirety of this work has taken place within a heterocentric fr

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23

Waldinger, Albert. "The primal scream of Glückl and the Frauenbibel." Babel. Revue internationale de la traduction / International Journal of Translation 46, no. 2 (December 31, 2000): 154–75. http://dx.doi.org/10.1075/babel.46.2.05wal.

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This article analyzes the “cry from the heart” of Bertha Pappenheim through her German version of the Yiddish Memoirs of Glückl von Hamel and the renowned “female Bible” (Tsenerene). Involved here is the placing of this output in the framework of her private life — a somewhat hysterical one, winning her the name of “Anna O” in psychoanalytic literature — and in the context of her feminism and social activism (among other things, she was the head of a Jewish orphanage in Germany and an investigator of Jewish cultural values in Eastern Europe). Her work shows how a tradition of biblical commenta

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24

Walker-Jones, Arthur. "Eden for Cyborgs: Ecocriticism and Genesis 2–3." Biblical Interpretation 16, no. 3 (2008): 263–93. http://dx.doi.org/10.1163/156851508x288977.

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AbstractThis article begins by introducing the work of a leading feminist theorist, Donna Haraway, especially her classic article, "A Manifesto for Cyborgs," and its relevance for ecocriticism of the Hebrew Bible. Building on the work of Hilary Klein, Haraway argues that Marxism, feminism and technoscience often work out of origin stories that reinscribe the dualisms that feminists seek to overcome. She refers to all contemporary origin stories as Eden stories. Her analysis of Jane Goodall's work at Gombe is an example. Haraway seeks myths or figures that blur the boundaries between the dualis

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25

Husaini, Adian, and Rahmatul Husni. "PROBLEMATIKA TAFSIR FEMINIS: Studi Kritis Konsep Kesetaraan Gender." Al-Tahrir: Jurnal Pemikiran Islam 15, no. 2 (December 14, 2015): 367. http://dx.doi.org/10.21154/al-tahrir.v15i2.264.

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<p><strong>Abstract:</strong><em> Gender equality is a discourse that is still warm to be discussed by Muslim feminists. Initiators and supporters of gender equality often questioned about Islamic laws that were considered to be unfair since they had positioned men and women differently such as the obligotary for adhan (call for prayer), the Friday prayers, the number of goats in aqiqah (welcoming celebretion of child’s</em><em> </em><em>birth), and the compulsory of breastfeeding and caring for the child. Through content analysis, this study tri

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26

Nwoko, Michael N., and Clement Chimezie Igbokwe. "Biblical gender equality and women's participation in leadership." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 2, no. 2 (December 28, 2023): 210–32. http://dx.doi.org/10.18326/ijoresh.v2i2.210-232.

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Lack of women participation in leadership positions has remained central in efforts to create an all-inclusive men-women sensitive society. Biblically, there is a resilient indication of God’s intention for women’s involvement in leadership positions. This study discusses biblical evidence supporting women's full participation in leadership and decision-making activities. The theoretical review was anchored on the tripartite approach of transformation theory of leadership, patriarchy, and liberal feminism. Methodologically, the study relied solely on secondary data collection, applying content

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27

Hensman, Rohini. "Christianity and Abortion Rights." Feminist Dissent, no. 5 (January 26, 2021): 155–82. http://dx.doi.org/10.31273/fd.n5.2020.763.

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The struggle for abortion rights continues to rage in the 21st century. On one side feminists, who see it as part of the struggle to establish a woman’s right to control her own body, and a wider constituency, who deplore the injury and death resulting from the lack of access to safe abortions, have campaigned energetically for abortion rights. On the other side, various religious fundamentalists have put pressure on states to block any expansion of rights and even take away existing rights. Prominent among the anti-abortion forces are the Roman Catholic establishment and right-wing Evangelica

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28

Kozar, Kateryna. "MISOGYNY AND APOLOGY OF THE FEMININE IN THE BIBLICAL CHRISTIAN TRADITION." Sophia. Human and Religious Studies Bulletin 20, no. 2 (2022): 25–27. http://dx.doi.org/10.17721/sophia.2022.20.5.

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The article considers the Bible as the most thorough and basic source for studying the concept of femininity in the religious tradition of Christianity. According to many feminist researchers, it is the Bible that makes it possible to trace the ontological status of women in the Christian tradition and to understand the specifics of Christian religious views on masculine and feminine. The opinion is proved that thanks to the analysis of biblical figures, it is possible to identify the necessary models of human behavior (A. Milano), to understand the images-symbols in their variability from the

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29

Noddings, Timothy Robert. "The Bible Student’s Sacrifice: Gender Fluidity and Consecrated Identity in Evangelical America, 1879-1916." Religion and Gender 2, no. 2 (February 19, 2012): 328–47. http://dx.doi.org/10.1163/18785417-00202008.

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American feminist scholars have often represented gender in nineteenth-century evangelical Protestantism as a binary conflict between oppositional ‘male’ and ‘female’ categories of identity and experience. Drawing on the theoretical work of Jeanne Boydston, this article argues that gender within evangelical religion is better understood as a ‘system of distinctions’ that could be articulated in a variety of ways, some of which violated the gendered division of masculine/feminine. The American Bible Student movement, as a fervent millennialist organization, demanded that its members sacrifice t

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30

Harvey, Graham. "Feminist Approaches to the Bible." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 357–58. http://dx.doi.org/10.18647/1910/jjs-1996.

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31

Eton, Clement Usen, and Vincent Etim Eyo. "The contextuality of African methods of biblical interpretation with particular reference to post-colonial interpretation and African feminist hermeneutics: Issues and challenges." Integrity Journal of Arts and Humanities 3, no. 2 (April 30, 2022): 19–27. http://dx.doi.org/10.31248/ijah2022.046.

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Today the Christian churches and Christianity are thriving in Africa as almost cannot be found elsewhere. There are at least 685 million Christians on the continent. While Christianity is traversing the multi-coloured cultures of Africa, points of departure from the old western classical interpretation of the Bible exist. The work employs the historical description of the Bible to analyse the post-colonial interpretation of the Bible and the African feminist hermeneutics. It highlights the strands, issues and challenges facing the interpretation of the Bible in African context. The work shows

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32

Coşkun, Çiçek. "Feminist Uluslararası İlişkiler Yazını Üzerine Bir İnceleme." Kadın/Woman 2000, Journal for Womens Studies 20, no. 2 (August 15, 2019): 1–12. http://dx.doi.org/10.33831/jws.v20i2.79.

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Uluslararası İlişkiler disiplini ve feminizm, günümüzün önemi giderek artan bir tartışma alanıdır. 1980’li yılların ikinci yarısında, Uluslararası İlişkiler alanında realizmin tanımaldığı pek çok kavramın sorgulandığı bir dönemde, disiplinin toplumsal cinsiyet odaklı metinler üretmesi de önem kazanmıştır. Uluslararası İlişkiler disiplini maalesef ki hala eril bir alan olarak tartışılsa bile, feminist Uluslararası İlişkiler üzerine son otuz yılda pek çok önemli metin yazılmış ve realist paradigmayı sarsan pek çok tartışma yapılmıştır. Bu bağlamda alanda ciddi bir literatür oluştuğunu söy

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Koplowitz-Breier, Anat. "Déjà Vu: Shirley Kaufman’s Poetry on Biblical Women." Religions 10, no. 9 (August 21, 2019): 493. http://dx.doi.org/10.3390/rel10090493.

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This article explores Shirley Kaufman’s reading of the Bible as an elaboration on/of its feminine characters via three devices: (a) Dramatic monologues, in which the woman speaks for herself (“Rebecca” and “Leah”); (b) description of specific scenes that gives us a glimpse into the character’s point of view (“His Wife”, “Michal”, “Abishag”, “The Wife of Moses”, “Yael”, and “Job’s Wife”); and (c) interweaving of the biblical context into contemporary reality (“Déjà Vu” and “The Death of Rachel”). Fleshing these figures out, Kaufman portrays the biblical women through contemporary lenses as a wa

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34

Johns, Cheryl Bridges. "Grieving, Brooding, and Transforming." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 141–53. http://dx.doi.org/10.1163/17455251-02301001.

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Cheryl Bridges Johns argues that hermeneutics alone cannot save us from inadequate and harmful ways of reading Scripture. She calls for a return to the basic questions regarding the nature of the subjecthood and otherness of the Bible. She offers a view of the Bible as living subject whose existence is grounded in the economic life of God. As such, the Bible serves as a sanctified, Spirit-filled vessel in service of restoring creation. A Spirit-filled feminist approach to the Bible as Spirit-Word includes the processes of grieving, brooding, and transformation. First, the reader moves through

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35

Shemesh, Yael. "Directions in Jewish Feminist Bible Study." Currents in Biblical Research 14, no. 3 (June 2016): 372–406. http://dx.doi.org/10.1177/1476993x16642737.

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Glancy, Jennifer. "Marxist Feminist Criticism of the Bible." Biblical Interpretation 18, no. 4-5 (2010): 426–27. http://dx.doi.org/10.1163/156851510x503163.

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37

Gillingham, Susan. "Book Review: Feminist Approaches to Hebrew Bible; The Dissenting Reader: Feminist Approaches to the Hebrew Bible." Expository Times 116, no. 2 (November 2004): 64–65. http://dx.doi.org/10.1177/001452460411600211.

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Putrawan, Bobby Kurnia. "Perempuan dan Kepemimpinan Gereja: Suatu Dialog Perspektif Hermeneutika Feminis." Kurios 6, no. 1 (April 30, 2020): 114. http://dx.doi.org/10.30995/kur.v6i1.130.

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The feminist movement became a movement that moved and challenged the church from the comfort of male domination. The role of women is increasingly strengthened and developed in various aspects of life, including aspects of church leadership. This resulted in debates among male-dominated church leaders; whether women's leadership roles can be accepted or rejected. This article is presented to add to the theological study of women and their leadership in the church through the perspective of feminist hermeneutics while upholding respect and authority for the Bible. The method used is grammar-ac

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Hasiholan, Sonny Samuel. "Dekolonisasi di Asia dan Pembacaan Alkitab yang Membebaskan dalam Pandangan Kwok Pui-Lan." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 3 (December 31, 2021): 241. http://dx.doi.org/10.21460/aradha.2021.13.666.

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AbstractThe history of colonialization in Asia left traditions and perspectives that were often oppressive. Minority or weak groups, often become victims. When this oppression and injustice occurs, and the oppressed group feels it is normal, it will be passed on to the next generation. Oppressive traditions and worldviews also occur in Christianity and in Bible reading. This article explores how Feminist Theologian Kwok Pui Lan tries to decolonialize Bible reading through dialogue and imagination. Kwok Pui Lan, in particular, pays attention tothe injustice that is caused by problems of race an

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Mitchell, Mary Louise. "Asherah, by Tilde Binger - A Feminist Companion to Reading the Bible, by Athalya Brenner-Idan - Neo-Assyrian Historical Inscriptions and Syria-Palestine, by Jeffrey Kah-Jin Kuan." Arc: The Journal of the School of Religious Studies 26 (May 1, 1998): 151–55. http://dx.doi.org/10.26443/arc.v26i.864.

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The author in this one submission offers a review of three different books, which all seek to discuss Feminist Biblical Scholarship. 1. Asherah: Goddesses in Ugarit, Israel and the Old Testament. By Tilde Binger. JSOT Supplement Series 232. Sheffield: Sheffield Academic Press, 1997. ISBN 1-85075-637-6. Pp. 190. 2. A Feminist Companion to Reading the Bible: Approaches, Methods, Strategies. Ed. Athalya Brenner and Carole Fontaine. Sheffield: Sheffield Academic Press, 1997. ISBN 1-85075-674-0. Pp. 654. 3. Neo-Assyrian Historical Inscriptions and Syria-Palestine: Israelite-Judean

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Berlin, Adele, and Ilana Pardes. "Countertraditions in the Bible. A Feminist Approach." MLN 107, no. 5 (December 1992): 1078. http://dx.doi.org/10.2307/2904845.

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Wilson, James. "The Hebrew Bible: Feminist and Intersectional Perspectives." Bulletin for Biblical Research 30, no. 2 (June 2020): 289–91. http://dx.doi.org/10.5325/bullbiblrese.30.2.0289.

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Marshall-Green, Molly. "Book Review: Feminist Interpretation of the Bible." Review & Expositor 84, no. 1 (February 1987): 146. http://dx.doi.org/10.1177/003463738708400138.

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Day, Peggy L. "Hebrew Bible Goddesses and Modern Feminist Scholarship." Religion Compass 6, no. 6 (June 2012): 298–308. http://dx.doi.org/10.1111/j.1749-8171.2012.00356.x.

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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree

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West, Mona. "Coming Out and the Bible." Interpretation: A Journal of Bible and Theology 74, no. 3 (July 2020): 265–74. http://dx.doi.org/10.1177/0020964320921964.

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Mona West shares her journey with the Bible as a feminist and a lesbian to articulate an approach to reading the Bible that claims it as a text to be trusted by queer people of faith. Drawing parallels with the ancient practice of lectio divina, she develops a method for praying the Scriptures using the process of coming out.

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Griffith, R. Marie. "Book ReviewsRadical Spirits: Spiritualism and Women’s Rights in Nineteenth‐Century America. 2nd ed. By Ann Braude. Bloomington: Indiana University Press, 2001.Divine Feminine: Theosophy and Feminism in England. By Joy Dixon. Baltimore: Johns Hopkins University Press, 2001.Mrs. Stanton’s Bible. By Kathi Kern. Ithaca, NY: Cornell University Press, 2001." Signs: Journal of Women in Culture and Society 30, no. 3 (March 2005): 1984–89. http://dx.doi.org/10.1086/426846.

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Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (July 30, 2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.

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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpr

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Burt, Sean. "Alicia Suskin Ostriker’s Feminist Poetics: Reading Biblical Poetry as Countertheology." Prooftexts 40, no. 1 (2023): 227–47. http://dx.doi.org/10.2979/ptx.2023.a899254.

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Abstract: Alicia Suskin Ostriker is the author of a wide range of literary and critical works, including several books of poetry and criticism of English-language poetry. This article argues that Ostriker’s work as a poet and literary scholar informs her engagement with biblical literature, particularly biblical poetry. In her formative work on twentieth-century English-language women’s poetry, she articulates how women’s poetry voices embodied identities and creates spaces of intimacy that can break down ideologically constructed barriers. Her creative, poetic biblical criticism mutually info

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Styler, Rebecca. "A Scripture of Their Own: Nineteenth-Century Bible Biography and Feminist Bible Criticism." Christianity & Literature 57, no. 1 (December 2007): 65–85. http://dx.doi.org/10.1177/014833310705700106.

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