Jun 20
Phyllis Trible's God and the Rhetoric of Sexuality (1978): a collage of fragments and paratexts from Chapter 4, “A Love Story Gone Awry.”
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Phyllis Trible's God and the Rhetoric of Sexuality (1978): a collage of fragments and paratexts from Chapter 4, “A Love Story Gone Awry.”
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[Hagar] is the first person in scripture whom [a messenger of God] visits... For the first time, a character speaks to Hagar and uses her name. The deity acknowledges what Sarai and Abram have not: the personhood of this woman... Hagar 'calls the name of Yahweh who has spoken to her'. The expression is striking because it connotes naming…a power attributed to no one else in all the Bible… Hagar is a theologian. Her naming unites the divine and human encounter: the God who sees and the God who is seen.
Texts of Terror by Phyllis Trible
This Bible story is problematic to me in certain ways (such as God telling Hagar to return to the person mistreating her) but these specific elements are really meaningful.
“For certain, the authority of the Bible does not rest on its being a seamless document with a homogeneous or monolithic meaning. To the contrary, conflicting voices keep open meanings and appropriations. Despite efforts by editors, canonizers, and interpreters, no one person or group controls the meanings of the content. Biblical authority embraces the authority of struggle and difference; the authority of struggle and difference undergirds biblical authority.”
- Phyllis Trible in "The Authority of the Bible," appendix to The New Interpreter’s Study Bible: NRSV.
Hagar “calls the name of Yahweh who has spoken to her” (16:13a). The expression is striking because it connotes naming rather than invocation. In other words, Hagar does not call upon the name of the deity (qr bšm yhwhy; cf. Gen. 13:8; 13:4). Instead she calls the name (qr’ šm-yhwh), a power attributed to no one else in all the Bible. “She calls the name of Yahweh who has spoken to her, ‘You are a God of seeing’” (16:13b). [...] Hagar is a theologian. Her naming unites the divine and human encounter: the God who sees and the God who is seen.
Phyllis Trible, Texts of Terror
Y’all I was 5 feet away from Phyllis Trible today and this is probably the highlight of my grad school career
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If art imitates life, scripture likewise reflects it in both holiness and horror. Reflections themselves neither mandate nor manufacture change, yet by enabling insight, they may inspire repentance. In other words, sad stories may yield new beginnings.
Texts of Terror by Phyllis Trible
[Phyllis Trible] concentrates on the use of womb and breast imagery as metaphoric symbols of divine compassion, mercy, nurturance, and grace... [The] uterine analogy to God as mother, nurse, and midwife in some accounts of Yahweh’s relations with Israel tends to subvert the more usual perception of God as a male deity...
The use of female as well as male imagery in reference to God’s transactions with people was distorted in early and subsequent translations from the Hebrew. The translators assigned more sexually restrictive, or only masculine, traits to Yahweh, e.g., in Deut. 32:18, whereas the original Hebrew was more sexually inclusive in its meaning... The last suggests an initial monotheistic view of divinity as God the Mother along with God the Father.
The Female Experience and the Nature of The Divine
by Judith Ochshorn
Compassion, Phyllis Trible, and the Madonna
Compassion, Phyllis Trible, and the Madonna
The Madonna of ZbraslavaPrague 1310-1320Don Michael Hudson, PhD In a post earlier this week, I referred to Phyllis Trible and her book, “God and the Rhetoric of Sexuality.” I forget how insightful she is with the biblical text, and I had forgotten what a beautiful writer she is in this work. In my opinion, anyone interested in the Jewish-Christian Scriptures must read her writings. If we listen…
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