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Livros sobre o tema "Bible and feminism"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 29 de julho de 2024

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1

Cottrell, Jack. Feminism and the Bible: An introduction to feminism for Christians. Joplin, Mo: College Press Pub. Co., 1992.

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2

M, Russell Letty, ed. Feminist interpretation of the Bible. Philadelphia: Westminster Press, 1985.

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3

M, Russell Letty, ed. Feminist interpretation of the Bible. Philadelphia: Westminster Press, 1985.

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4

Jeyacīli. Peṇṇiyap pārvaiyil Viviliyam. Nākarkōvil: Kālaccuvaṭu Patippakam, 2006.

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5

Cottrell, Jack. Gender roles and the Bible: Creation, the Fall, and Redemption : a critique of feminist Biblical interpretation. Joplin, Mo: College Press Pub. Co., 1994.

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6

Luz, Ajo Clara, e Paz Marianela de la, eds. Teología y género: Selección de textos. La Habana: Editorial Caminos, 2003.

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7

H, Feigenson Emily, Marks Susan e Weiss Andrea L, eds. Beginning the journey: Toward a women's commentary on Torah. [New York?]: Women of Reform Judaism, Federation of Temple Sisterhoods, 1998.

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8

Mercedes, Navarro Puerto, e Taschl-Erber Andrea, eds. The Bible and women: An encyclopaedia of exegesis and cultural history. Leiden: Brill, 2011.

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9

Fiorenza, Elisabeth Schüssler. Bread not stone: The challenge of feminist biblical interpretation. Boston: Beacon Press, 2002.

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10

College, Canadian Mennonite Bible, ed. Feminism and the Bible: A critical and constructive encounter. Winnipeg: Canadian Mennonite Bible College, 1994.

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11

Korenhof, Mieke. Feministisch gelesen. Stuttgart: Kreuz Verlag, 1988.

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12

Yvonne, Domhardt, Orlow Esther e Pruschy Eva, eds. Kol Ischa: Jüdische Frauen lesen die Tora. Zürich: Chronos, 2007.

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13

Grudem, Wayne A. Countering the claims of evangelical feminism. Sisters, Or: Multnomah Publishers, 2006.

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14

Darr, Katheryn Pfisterer. Far more precious thanjewels: Perspectives on biblical women. Louisville, Ky: Westminster/John Knox Press, 1991.

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15

Athalya, Brenner, e Fontaine Carole R, eds. A feminist companion to reading the Bible: Approaches, methods and strategies. London: Fitzroy Dearborn, 2001.

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16

Ostriker, Alicia. For the love of God: The Bible as an open book. New Brunswick, N.J: Rutgers University Press, 2007.

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17

Kretzschmar, Louise. Women, the Bible and the contemporary church. Pretoria: C.B. Powell Bible Centre, 1990.

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18

Asian Women's Resource Centre for Culture and Theology, ed. Women of courage: Asian women reading the Bible. Seoul: Asian Women's Resource Centre for Culture and Theology, 1992.

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19

Kim, Yun-ok. Yŏsŏng haebang ŭl wihan sŏngsŏ yŏn'gu. Sŏul: Han'guk Sinhak Yŏn'guso, 1988.

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20

Kanyoro, Rachel Angogo. Introducing feminist cultural hermeneutics: An African perspective. Cleveland, Ohio: Pilgrim Press, 2002.

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21

Athalya, Brenner, ed. The feminist companion to the Bible. Sheffield, England: Sheffield Academic Press, 1993.

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22

Woman's Institute for Continuing Jewish Education., ed. The Shabbat series: Excellence in education for Jewish women. San Diego, Calif: Woman's Institute for Continuing Jewish Education, 1997.

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23

Bal, Mieke. Femmes imaginaires: L'Ancien Testament au risque d'une narratologie critique. LaSalle, Québec: Hurturbise HMH, 1985.

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24

féminine, Action catholique générale, ed. Avec elles... ā la rencontre de la vie, à la découverte de la Bible. Paris: Action catholique générale féminine, 1987.

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25

Sherwood, Yvonne, ed. The Bible and Feminism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.001.0001.

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This groundbreaking book breaks with established canons and resists some of the stereotypes of feminist biblical studies. A wide range of contributors—from the Netherlands, Germany, Norway, East Africa, South Africa, Argentina, Israel, Hong Kong, the US, the UK, and Iran—showcase new methodological and theoretical movements such as feminist materialisms; intersectionality; postidentitarian ?nomadic? politics; gender archaeology; lived religion; and theories of the human and the posthuman. They engage a range of social and political issues, including migration and xenophobia; divorce and family law; abortion; ?pinkwashing?; the neoliberal university; the second amendment; AIDS and sexual trafficking; Tianamen Square and 9/11; and the politics of ?the veil?. Foundational figures in feminist biblical studies work alongside new voices and contributors from a range of disciplines in conversations with the Bible that go well beyond the expected canon-within-the-canon assumed to be of interest to feminist biblical scholars. Moving beyond the limits of a text-orientated model of reading, they look at how biblical texts were actualized in the lives of religious revolutionaries, such as Joanna Southcott and Sor Juana Inés de la Cruz. In important interventions—made all the more urgent in the context of the Trump presidency and Brexit—they make biblical traditions speak to gun legislation, immigration, the politics of abortion, and Roe v. Wade.

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26

Keyes, Mardi. Feminism and the Bible. InterVarsity Press, 1999.

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27

Calhoun, Marissa. Science, the Bible, and Feminism. Independently Published, 2019.

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28

Koosed, Jennifer L. Moses, Feminism, and The Male Subject. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0013.

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When women began reading the Bible as feminists, they focused on the ‘great women’ of the Bible, uncovered marginalized voices, critiqued patriarchal ideologies, sometimes rejected the text, and sometimes rehabilitated it. This mirrored the political and social movement of feminism. Even though feminists are committed to gender equality, the beginnings of the movement focused on what gender equality would mean for women. As society really begins to take the promise of feminism seriously for men, feminist reading strategies also shift and feminist readers turn to other texts, not just those that are about women. This chapter explores the expansion of feminist interpretation of scripture to include texts that do not obviously lend themselves to feminist analysis by focusing on feminist readings of Moses. Moving beyond questions of how Moses relates to women, feminist readings of Moses look at constructions of masculinity and also attend to the body, language, and relationship.

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29

Cochran, Pamela. Evangelical Feminism: A History. NYU Press, 2005.

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30

Cochran, Pamela. Evangelical Feminism: A History. NYU Press, 2005.

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31

Reading the Bible as a feminist. Leiden: Brill, 2017.

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32

Sherwood, Yvonne. Bible and Feminism: Remapping the Field. Oxford University Press, 2019.

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33

Prophecy and Gender in the Hebrew Bible. SBL Press, 2021.

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34

Fischer, Irmtraud, e Mercedes Navarro Puerto. Torah. Society of Biblical Literature, 2011.

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35

Interpretazione femminista della Bibbia. Assisi: Cittadella Editrice, 1991.

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36

Reading marginally: Feminism, deconstruction, and the Bible. Leiden, Netherlands: E.J. Brill, 1996.

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37

The Bible and Feminism: Remapping the Field. Oxford University Press, 2018.

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38

Setzer, Claudia. Feminist Interpretation of the Bible. Editado por Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.42.

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Feminist biblical hermeneutics has produced many fissures. First-wave and second-wave feminists argued whether the Bible was even salvageable. Womanist and Latina interpreters insisted on the authenticity of their traditions. Second-wave scholars who excavated the texts for women’s history were critiqued by others who said “women” were purely constructs. Many scholars now seek to combine historical and ideological approaches. Third-wave feminists promote individualism and diversity, many continuing the struggle inherited from a previous generation. Because young feminists who remain in religious communities cannot take equality for granted, they exhibit a passion that promises to keep feminism vibrant in the twenty-first century.

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39

Kompendium feministische Bibelauslegung. 3^a ed. Gütersloh: Gütersloher Verlaghaus, 2007.

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40

Graham, Susan L., e Pamela Thimmes. Escaping Eden: New Feminist Perspectives on the Bible. New York University Press, 1999.

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41

Graham, Susan L., e Pamela Thimmes. Escaping Eden: New Feminist Perspectives on the Bible. New York University Press, 1999.

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42

Feminism and the Bible (IVP Booklets, 5-Pack). InterVarsity Press, 1995.

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43

Brenner, Athalya. Genesis: The Feminist Companion to the Bible (Feminist Companion to the Bible, 1). Sheffield Academic Press, 1999.

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44

Kern, Kathi. Mrs. Stanton's Bible. Cornell University Press, 2002.

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45

(Designer), Herbert A. Donovan, ed. Christian Feminist Perspectives on History, Theology and the Bible. Forward Movement Publications, 1986.

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46

A Feminist Companion to Luke (Feminist Companion to the New Testament and Early Christian Writings). Sheffield Academic Press, 2002.

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47

'Uri 'uri: Ḳolot nashiyin ḥatraniyim ba-masoret ha-yehudit. Yerushalayim: Karmel, 2020.

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48

Mrs. Stanton's Bible. Cornell University Press, 2001.

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49

Faxneld, Per. Satanic Feminism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190664473.001.0001.

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According to the Bible, Eve was the first to heed Satan’s advice to eat of the forbidden fruit. The notion of woman as the Devil’s accomplice is prominent throughout the history of Christianity and has been used to legitimate the subordination of wives and daughters. During the nineteenth century, rebellious females performed counter-readings of this misogynist tradition. Hereby, Lucifer was reconceptualized as a feminist liberator of womankind, and Eve became a heroine. In these reimaginings, Satan is an ally in the struggle against a patriarchy supported by God the Father and his male priests. The book delineates how such Satanic feminism is expressed in a number of nineteenth-century esoteric works, literary texts, autobiographies, pamphlets and journals, newspaper articles, paintings, sculptures, and even artefacts of consumer culture such as jewellery. The analysis focuses on interfaces between esotericism, literature, art, and the political realm. New light is thus shed on neglected aspects of the intellectual history of feminism, Satanism, and revisionary mythmaking. The scope of the study makes it valuable not only for historians of religion but also for those with a general interest in cultural history (or specific aspects of it like gender history, romanticism, or decadent-symbolist art and literature).

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50

Xing bie yi shi yu Sheng jing quan shi. Xianggang: Xianggang Jidu tu xue hui, 2000.

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