In this seminal work of biblical studies, renowned scholar Phyllis Trible focuses on four variations on the theme of terror in the Bible. By combining the discipline of literary criticism with the hermeneutics of feminism, she reinterprets the tragic stories of four women in ancient Hagar, Tamar, an unnamed concubine, and the daughter of Jephthah. In highlighting the silence, absence, and opposition of God, as well as human cruelty, Trible shows how these neglected stories--interpreted in memoriam--challenge both the misogyny of Scripture and its use in church, synagogue, and academy.
My second time this year reading Trible’s important work, this time for a graduate class. Still poignant and powerful, still sobering and convicting. A different kind of spooky season read, but scary and terror-filled nonetheless.
“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.” (2)
This old classic of feminist theology was recommended to me by an instructor in a course on prayer. It graphically depicts how the torture and humiliation of women is legitimized in many places in the bible by leaving them nameless, voiceless, and objectified to serve a male-dominated plot. It’s a disturbing indictment of patriarchy in ancient Israel, which still has echoes in the present day. The book is powerful, but the author’s detailed study of biblical linguistics sometimes diminishes that power. It reminded me of a horror movie…if produced by a grammar teacher.
Texts of Terror is a classic text in feminist Biblical Studies. Groundbreaking upon first publishing, Trible's feminist centred and laser focused literary criticism rooted analysis of four key "texts of terror" from the Hebrew Bible, shone an unavoidable light on the patriarchy inherent in both the original ancient texts AND in the male-centric hermeneutics that dominated the field.
Trible was a leader in her field and part of the legendary charge of feminist scholars who swept through the academy, explicitly calling out the exclusion, domination and violence of a patriarchal world. Trible's analysis is regrettably, as necessary and relevant today as it was in 1982, and her contribution to feminist Biblical Studies cannot be understated.
Altogether this is a necessary read for any Theologians engaged in Biblical Studies, especially from a Feminist, Liberation or Intersectional Theology perspective