By Hennie J. Marsman
During this quantity the presupposition is investigated even if ladies in a polytheistic society had a greater place than girls in a monotheistic society. To this finish the social and non secular place of ladies in Ugarit in response to its literary texts is in comparison to that of ladies in Israel in accordance with the Hebrew Bible, whereas the broader context of the traditional close to East can also be considered. After an outline of feminist biblical exegesis, the ebook discusses the jobs of girls within the kin and in society. It additionally offers an research of the jobs of girls as non secular experts and as worshippers. ultimately, the information at the place of girls within the literary texts is in comparison to that during non-literary texts.
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Bekkenkamp en F. Dröes, Zoetermeer 1995. The double hermeneutic of Van DijkHemmes consists of an exposing mode of reading ('ontmaskerende leeswijze') next to a liberating mode ('bevrijdende leeswijze'). Bible because of its sexism. 81 Nevertheless I regard the character of her work to be more liberationist than revisionist, since a criticism of ideology that aims at liberation impregnates her writings. In dialogue with Van Dijk-Hemmes since 1985, the work of Athalyah Brenner may also be classified liberationist.
A symbolic hierarchy is set up: God-male-female. Women no longer stand in direct relation to God; they are connected to God secondarily, through the male. 1 0 0 Whether or not this picture corresponds to historical reality remains unclear. The least one can say is that Radford Ruether seems to simplify the issue here in skipping the many biblical examples of women directly relating to God, either in prayer (Hannah for example) or protest (Naomi). Although some elements of her book, such as her hypothesis about the origin of monotheism in nomadic herding societies which were hostile to sedentary life with its female gardening role, are outdated, 101 her main argument about the gender-related niai Publications) (Biblical Scholarship in North America, 10), Chico CA 1985, 41; Brenner, Van Dijk-Hemmes, On Gendering Texts, 167-193.
All these studies, despite differences in approach, stress that it is no longer possible to accept a fundamentalistic use of the Bible to keep women in a subordinate position. Even the 'loyalists', though wanting to respect the authority of the Bible, sought to demonstrate that the Bible does not provide men with an excuse for oppressing women. But in order to achieve this goal, they had to resort to harmonizing and fanciful interpretations. The distinction the revisionists made between a paReligion1 with Yahwism.