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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.
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. 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.
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