The next installment in the critically praised lectionary series that focuses on women's stories. In this second volume of the three-volume Women's Lectionary for the Whole Church, widely praised womanist bible scholar and priest Wil Gafney selects scripture readings that emphasize women's stories. Focusing especially on the Gospel of Mark, Year B of A Women's Lectionary features Gafney's fresh, inclusive, and thought-provoking translations of every reading, alongside commentary on each reading. Designed for liturgical use or scriptural study, this resource offers a new perspective on the Bible and the liturgical year. “Gafney's paradigm-shifting scholarship will influence biblical preaching and teaching for generations to come." —National Catholic Reporter

What would it look like if women built a lectionary focusing on women's stories? What does it look like to tell the good news through the stories of women who are often on the margins of scripture and often set up to represent bad news? How would a lectionary centering women's stories, chosen with womanist and feminist commitments in mind, frame the presentation of the scriptures for proclamation and teaching? The scriptures are androcentric, male-focused, as is the lectionary that is dependent upon them. As a result, many congregants know only the biblical men's stories told in the Sunday lectionary read in their churches. A more expansive, more inclusive lectionary will remedy that by introducing readers and hearers of scripture to "women's stories" in the scriptures. A Women's Lectionary for the Whole Church, when completed, will be a three-year lectionary accompanied by a stand-alone single year lectionary, Year W, that covers all four gospels.

What would it look like if women built a lectionary focusing on women's stories? What does it look like to tell the good news through the stories of women who are often on the margins of scripture and often set up to represent bad news? How would a lectionary centering women's stories, chosen with womanist and feminist commitments in mind, frame the presentation of the scriptures for proclamation and teaching? The scriptures are androcentric, male-focused, as is the lectionary that is dependent upon them. As a result, many congregants know only the biblical men's stories told in the Sunday lectionary read in their churches. A more expansive, more inclusive lectionary will remedy that by introducing readers and hearers of scripture to "women's stories" in the scriptures. A Women's Lectionary for the Whole Church, when completed, will be a three-year lectionary accompanied by a stand-alone single year lectionary, Year W, that covers all four gospels. Year A features the Gospel of Matthew with John interwoven as is the case in the Revised Common Lectionary (RCL) and Episcopal Lectionary.

Highlighting the role of cultures in both the development of the Bible and in its subsequent reception around the world, The Peoples Companion to the Bible enables students to see how social locationincluding gender, ethnicity, social class, and cultural pluralismhas figured in the ways particular peoples have understood the biblical text. But it also helps students formulate their own social location and biblical horizon as a key to understanding the Bible and its import for them.

Womanist Midrash is an in-depth and creative exploration of the well- and lesser-known women of the Hebrew Scriptures. Using her own translations, Gafney offers a midrashic interpretation of the biblical text that is rooted in the African American preaching tradition to tell the stories of a variety of female characters, many of whom are often overlooked and nameless. Gafney employs a solid understanding of womanist and feminist approaches to biblical interpretation and the sociohistorical culture of the ancient Near East. This unique and imaginative work is grounded in serious scholarship and will expand conversations about feminist and womanist biblical interpretation.

There are untold numbers of female prophets hiding in the masculine grammar and androcentric focus of the Hebrew scriptures. There are women-prophets in the communities around biblical Israel, existing for hundreds of years and even a thousand years before the Israelite and Judean prophets recorded their messages. The rabbinic and Christian fathers analyzed and found more women in the scriptures who function as prophets than the biblical authors identify. All of these female prophets have an intimate connection with the God of Israel; they express that connection by singing, dancing, drumming, speaking with and for God, waging war, performing miracles, exercising statecraft, and giving birth. Each of them is a daughter of Miriam, the mother of all women-prophets. Women prophets gave powerful voice to Yahwist faith at the formative moments in ancient Israel's development, and were expected in biblical visions of the future. Now they come to the foreground as Wilda C. Gafney explores prophetic practices in ancient Israel, different models for women's sacred roles in the Near Eastern environment, and changing understandings of women's leadership in early and rabbinic Judaism as well.