Phyllis Trible

Phyllis Trible (born October 25, 1932) is a feminist biblical scholar from Richmond, Virginia, United States.[1] Trible's works centres on the Hebrew Bible, and is considered by some in her field as a prominent influence on feminist biblical interpretation.[2] Trible has written a multitude of books on interpretation of the Hebrew Bible, and has lectured around the world, including the United States, New Zealand, Australia, Japan, Canada, and a number of countries in Europe. [1]

Not to be confused with Phyllis Tickle.
Phyllis Trible
Born (1932-10-25) October 25, 1932
Richmond, Virginia, US
Academic background
Alma mater
Doctoral advisorJames Muilenburg
Academic work
DisciplineBiblical studies
Sub-disciplineOld Testament studies
School or traditionChristian feminism
Institutions

Biography

Born in Richmond, Virginia, Trible studied at Meredith College and Union Theological Seminary, writing her dissertation at Union under James Muilenburg, who had generated a method of studying the Hebrew Bible based on form criticism that became known as rhetorical criticism, and whose approach Trible developed and applied throughout career, adding her own pioneering Christian feminist perspective to biblical scholarship.[3]:158–159[4][5]

Trible taught at Wake Forest University and Andover Newton Theological School before going back to Union Seminary, where she was appointed the Baldwin Professor of Sacred Literature in 1980.[6] She left Union in 1998 to become Associate Dean and Professor of Biblical Studies of the new Wake Forest University School of Divinity in Winston-Salem, North Carolina.[7] She served in those roles until 2001, when she was appointed University Professor at Wake Forest, and served in that role until she retired in 2012.[4]

Trible served as president of the Society of Biblical Literature in 1994. Athalya Brenner calls her one of the "prominent matriarchs of contemporary feminist bible criticism", and suggests that her 1973 article "Depatriarchalizing in Biblical Interpretation", "should be considered as the honoured mother of feminist Song of Songs scholarship."[8] According to John J. Collins, "Phyllis Trible, more than any other scholar, put feminist criticism on the agenda of biblical scholarship in the 1970s."[9]

In 1998, she donated her papers to The Burke Library's Archives of Women in Theological Scholarship, and continues to add more papers subsequently; the papers formed the foundation of the collection.[4] In recent years, Trible has served as a Visiting Professor of Old Testament at Union Theological Seminary in New York City. She taught a class in the fall of 2018 called Entrances to Exodus.

Major Themes

Trible’s work is based on rhetorical criticism, criticizing the interpretation of biblical texts, rather than the texts itself.[10] She is well known for deep dives of analysis of biblical narratives.[10] According to P.K. Tull, there are two major themes that are central to all of her work: her respect for biblical text, and her commitment to equality for women.[11]

Phyllis Trible’s interpretation of the creation of Adam and Eve is one of her most notable works. A major theme within “Depatriarchalizing in Biblical Interpretation” is Trible’s argument that the Bible has existed in a sexist context for centuries, which has changed the way people interpret its messages.[12] Trible writes that the Bible, when read without the contemporary societal context, can be liberating for women.[13] Another major takeaway from Trible’s most notable work is her argument that, when analyzing using rhetorical criticism, language in the Bible suggests that Adam is referred to as androgynous until the female Eve is created.[14] This argument has also been made by Riffat Hassan, a Pakistani-American theology professor, who ascertained in her own writing that the language used to describe Adam within the biblical story is non-gendered.[15]

Criticism

Some of Trible’s work has been subject to criticism. Trible’s work is based on rhetorical criticism, which focuses on looking at a text without the cultural context. Rhetorical critics believe that that is how one can find the meanings of any given text.

John J. Collins argued, in a response to Trible’s work, that interpreting a text without the cultural context that it lives in may not even be possible. [16]

Ann M. Vater reinforces this criticism of Trible’s work, stating that “central figures always bear some cultural heritage.” [17]

Michael Carden takes a different angle, looking at who is left out in Trible’s advocacy for traditionally oppressed peoples in Christianity.[18] Carden writes that in Texts of Terror, Trible fails to explain the treatment of homosexuals that is present in Genesis 19.[18]

Dianne Bergant claims that Trible's readings come from a contemporary point of view, and argues that the idea of an androgynous Adam seeks to solve gender parity, and does not actually look at what is written in the text.[19]

Bibliography
Selected articles
  • Trible, Phyllis (1973). "Depatriarchalizing in Biblical Interpretation". Journal of the American Academy of Religion. 41 (1): 30–48. JSTOR 1461386.
  • Trible, Phyllis (1975). "Wisdom Builds a Poem: The Architecture of Proverbs 1:20-33". Journal of Biblical Literature. 94 (4): 509–518. doi:10.2307/3265433. JSTOR 3265433.
  • Trible, Phyllis (1976). "Two Women in a Man's World: A Reading of the Book of Ruth". Soundings: An Interdisciplinary Journal. 59 (3): 251–279. JSTOR 41177998.
  • Trible, Phyllis (1987). "A Daughter's Death: Literary Criticism, Feminism, and the Bible". In O'Connor, Michael Patrick; Freedman, David Noel (eds.). Backgrounds for the Bible. Winona Lake, Ind.: Eisenbrauns. pp. 1–14. ISBN 978-0931464300. OCLC 869179345.
  • Trible, Phyllis (1991). "The Bible in Bloom". The Iowa Review. 21 (3): 19–32. doi:10.17077/0021-065X.4046. JSTOR 20153165.
  • Trible, Phyllis (1995). "Exegesis for Storytellers and Other Strangers". Journal of Biblical Literature. 114 (1): 3–19. doi:10.2307/3266587. JSTOR 3266587.
Books
gollark: It is actually shorter range. Higher bitrates, though.
gollark: I have vitamin D supplements.
gollark: I mostly end up not going into the sun, but I am *also* vitamin-D deficient so who knows.
gollark: I like how in the past few hours various internet people™ have stated both that people should be in the sun, and that people shouldn't be in the sun.
gollark: You can probably overtrain, but just don't do that.

References
  1. "Dr. Phyllis Trible". National Women's History Museum. Retrieved 2019-11-22.
  2. "Crosthwaite: Scandalous Women and Religion". Mount Holyoke College. 2009-02-05. Retrieved 2019-11-22.
  3. Tull, Patricia K. (1999). "Chapter 8: Rhetorical Criticism and Intertextuality". In Haynes, Stephen R.; McKenzie, Steven L. (eds.). To each its own meaning : an introduction to biblical criticisms and their applications (Rev. and expanded. ed.). Louisville, Ky.: Westminster John Knox Press. ISBN 978-0664257842.
  4. "Finding Aid for Phyllis Trible Papers, 1954-2015" (PDF). Archives of Women in Theological Scholarship The Burke Library Columbia University Libraries Union Theological Seminary, New York. 2016. Retrieved 4 April 2018.
  5. Vater, Ann M. (1980). "Review of God and the Rhetoric of Sexuality". Journal of Biblical Literature. 99 (1): 131–133. doi:10.2307/3265712. JSTOR 3265712.
  6. "Archives of Women in Theological Scholarship: Phyllis Trible". Burke Library at Union Theological Seminary. Retrieved 4 April 2018.
  7. "History". Wake Forest University School of Diviinity. Archived from the original on 10 January 2012.
  8. Brenner, Athalya. "Quo Vadis Domina? Reflections on What We Have Become and Want to Be". Lectio Difficilor. Retrieved 4 August 2013.
  9. Collins, John J. (2005). The Bible After Babel: Historical Criticism in a Postmodern Age. Eerdmans. p. 78. ISBN 9780802828927. Retrieved 31 October 2015.
  10. Dictionary of major biblical interpreters. McKim, Donald K. ([2nd ed., new and expanded ed.] ed.). Downers Grove, Ill.: IVP Academic. 2007. ISBN 978-0-8308-2927-9. OCLC 138340706.CS1 maint: others (link)
  11. Milne, Pamela (26 March 1989). "Genesis From Eve's Point of View". The Washington Post. Retrieved 20 November 2019.
  12. Roded (2015). "Jewish and Islamic Religious Feminist Exegesis of the Sacred Books: Adam, Woman and Gender". Nashim: A Journal of Jewish Women's Studies & Gender Issues (29): 56–80. doi:10.2979/nashim.29.56. JSTOR 10.2979/nashim.29.56.
  13. Milne, Pamela (26 March 1989). "Genesis From Eve's Point of View". The Washington Post. Retrieved 20 November 2019.
  14. Roded (2015). "Jewish and Islamic Religious Feminist Exegesis of the Sacred Books: Adam, Woman and Gender". Nashim: A Journal of Jewish Women's Studies & Gender Issues (29): 56–80. doi:10.2979/nashim.29.56. JSTOR 10.2979/nashim.29.56.
  15. Roded (2015). "Jewish and Islamic Religious Feminist Exegesis of the Sacred Books: Adam, Woman and Gender". Nashim: A Journal of Jewish Women's Studies & Gender Issues (29): 56–80. doi:10.2979/nashim.29.56. JSTOR 10.2979/nashim.29.56.
  16. Collins, John J. (2005-11-15). The Bible After Babel: Historical Criticism in a Postmodern Age. Wm. B. Eerdmans Publishing. ISBN 9780802828927.
  17. Vater, Ann M. (1980). "Review of God and the Rhetoric of Sexuality". Journal of Biblical Literature. 99 (1): 131–133. doi:10.2307/3265712. ISSN 0021-9231. JSTOR 3265712.
  18. Carden, Michael (1999-03-01). "Homophobia and Rape in Sodom and Gibeah: A Response to Ken Stone". Journal for the Study of the Old Testament. 24 (82): 83–96. doi:10.1177/030908929902408205.
  19. Bergant, Dianne (2013). Genesis: In the Beginning. Collegeville, Minnesota: Liturgical Press. pp. 8–9. ISBN 978-0-8146-8250-0.
Professional and academic associations
Preceded by
Victor P. Furnish		 President of the Society of Biblical Literature
1994		 Succeeded by
Leander E. Keck
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.