In order to do this I will consider how the debate surrounding inclusive language fits into the wider debate between egalitarians and complementarians; and explore the implication of its use or non-use for theology, accuracy of translation and mission. As noted above the debate surrounding gender-neutral language centres on two distinct issues, these being the use of feminine forms for deity and the replacing of masculine forms such as the `generic he, his, him and man' or `father, son and brother' with gender-neutral forms in both liturgy and the Biblical text. Although these two aspects are closely related they are distinct and need to be treated as such. On the basis of this then I will consider first the issue of inclusive language in Bible translation and then consider the use of the same in the naming of deity.
The use of gender-neutral language in Bible translation is not a new development. Don Carson notes that in the first printed English New Testament, William Tyndale rendered Matt 5:9 as,' Blessed are the peacemakers for they shall be called the children of God,' despite the underlying Greek word `huioi' which is literally `sons.' Indeed Carson furthers notes that gender specific language is sometimes rendered in a gender-neutral fashion when the Old Testament is quoted in the New Testament. Despite this the modern debate has arisen primarily because of systematic attempts to use gender-neutral-language in major translations of the bible. Such attempts have been driven by the perceived need to respond to recent trends in English usage that make more and more words gender specific. One such attempt has been articulated by Walter Harrelson who writes with regard to the NRSV, "The policy was quite simple: the c...
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Makkai VB, Gendered Language and Bible Translation, In, Journal for Biblical Manhood and Womanhood, Spring 2001, Vol 6, Number One
Poythress VS and Grudem WA, The Gender-Neutral Bible Controversy, Broadman and Holman, Nashville, 2000, pp, 9-13
Ramshaw G, The Gender of God, In, Loades A, (Ed), Feminist Theology, A Reader, SPCK, London, 1990
Throckmorton Jr BH, Why the Inclusive Language Lectionary, Christian Century, August 1-8, 1984. Online at http://www.religion-online.org/cgi-bin/relsearchd.dll/showarticle?item_id=1414
Tribble P, Feminist Hermeneutics and Biblical Studies, In, Loades A, (Ed), Feminist Theology, A Reader, SPCK, London, 1990
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A large wave of pro women centric thinking has arisen in the form of feminist theology. This line of thought draws from Genesis and the idea that men and women were created equally. I think that this effort to open the door to feminist theology is a welcome and necessary change from the historically male dominated ideas of theology. I have not read too many theological works, but I am sure that if I were to read more, my opinions and thoughts of what I currently view as God could be altered. I am interested in learning more about past feminist theology. I would like to know the thoughts of women in Christianity back when they were actively being excluded. It is interesting to see the thoughts of minorities about the majority in order to piece together where changes can be made in order to make a more cohesive functioning
Judith Plaskow, a Jewish feminist, searches for ways to incorporate her mostly male-based and male-interpreted faith with her feminist’s ideals in her book of essays, The Coming of Lilith. Her essay covers a wide variety of topics concerning contemporary Judaism and its possibility for flexibility, especially concerning unfair gender roles. Plaskow also discusses how religious traditions can perpetuate a hatred of the “other” religions and how that negatively affects both parties. Judith Plaskow challenges her religious tradition and contemporary culture that is a product of all religions by using sources of Jewish ethics such as the Torah and the Talmud to back up her feminist criticism.
Ruether, Rosemary Radford. “The Normalization of Goddess Religion.” Feminist Theology: The Journal of the Britain & Ireland School of Feminist Theology 13.2 (2005): 151-157. Academic Search Premier. Web. 4 Nov. 2013.
Plaskow, Judith. "The right question is theological." On being a Jewish feminist: a reader. Ed. Susannah Heschel. New York: Schocken Books, 1983. 223-33.
Russell, L. M. (1985). ‘Authority and the Challenge of Feminist Interpretation’. In: Russell, L. (ed.). Feminist Interpretation of the Bible. Oxford. Basil Blackwell. pp.137-146.
Shapira, Amnon. “ON WOMAN'S EQUAL STANDING IN THE BIBLE—A SKETCH: A FEMINIST RE-READING OF THE HEBREW BIBLE: A TYPOLOGICAL VIEW.” Hebrew Studies, vol. 51, 2010, pp. 7–42. JSTOR, JSTOR, www.jstor.org/stable/27913961.
...ction of Classic Texts." Special Issue: Feminist Philosophy of Religion. Hypatia. 9/22/94. Retrieved from Electronic Library April 16 2001. http://www.elibrary.com
Sakenfeld, Kathaine Doob, ed. The New Interpreter's Dictionary of the Bible: D-H: Volume 2. Vol. 2. Nashville, TN: Abingdon Press, 2007.
In her article, “Feminist Hermeneutics and Biblical Studies”, Phyllis Trible discusses the issues centered toward women in the bible (Trible). She addresses issues not just concerning equality, but also how men viewed women in biblical times. Trible examines the role of women in the bible, and the misconception they carry, that leads many into harms way.
In the opening paragraph of her article "Depatriarchalizing in Biblical Interpretation," Phyllis Trible says that the task she has set before herself, that of relating the words of Hebrew Scripture to the ideology of the Women's Liberation Movement, is considered by many to be "impossible and ill-advised." (Trible, "Depatriarchalizing," 30) Some would suggest, she supposes, that "[t]he two phenomena have nothing to say to each other." (Ibid.) She then quotes Kate Millet expressing one of the more radical views of feminism: that much of the body of scripture in question was written with the express intent of turning the female gender into scapegoats for the ills of the world.
A large wave of pro women thinking has arisen in the form of feminist theology. This line of thought draws from Genesis and the idea that men and women were created equally. I think that this effort to open the door to feminist theology I 'd a welcome and necessary change from the historically male dominated ideas of theology. I have not read too many theological works, but I am sure that if I were to read more, my options and thoughts of what I currently view as God could be altered. I am interested in learning more about past feminist theology. I would like to know the thoughts of women on Christianity back when they were actively being excluded. It is interesting to see the thoughts of minorities about the majority in order to price together where changes can be made in order to make a more cohesive functioning
Initially, Old Testament describes women as the corrupter of man. However, through interpreting the action of Jesus Christ, we see that he holds women in equal roles as men, to include mention of female apostles. The New Testament does not promote equality but does mention the acts of Jesus. Finally, the Qur'an places women in a subservient role allowing men to keep their under control, by any means. Interpretations of the Gods word under the disguise of organized religion are the product of the gender discrimination of the time and continue to paint women as lesser creatures in the eyes of God.
Corinthians 14:34 states, “Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law” (Holy Bible, King James Edition). Edith Hamilton, "recognized as the greatest woman Classicist", says that the Bible is the only book before our century that looked to women as human beings, no better nor worse than men (Tanner). However, it cannot be said that this book was consistently favorable to women. Maybe not absolutely, but conditionally in personal opinion, the Bible shows numerous examples of a woman’s inferiority to men, an assessment that has been translated into the cultures of generations. In this essay I will address briefly instances in the bible pertaining to women, and continue on with thoughts on how I believe these notions have been interpreted into society.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
Newsom, Carol A., and Sharon H. Ringe. Women's Bible Commentary. expanded ed. Louisville, KY: Westminster John Knox Press, 1998.