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Women and the

English Edition N° 53 4/1999 CATHOLIC BIBLICAL FEDERATION

BULLETIN DEI VERBUM is a quarterly publication in English, French, German CO and Spanish. I- z LU Editors H Ludger Feldkamper Z Alexander M. Schweitzer o o Production and Layout Rita Maria Forciniti

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2 BULLETIN DEI VERBUM 53

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Dear Readers, After almost two thousand years the Christian en in Luke are not just extras; rather, they play an world is beginning to discover women in the Bible. independent role, often on an equal footing with Only two biblical women have always been in men. By the use of inclusive language, explicit fashion: and Mary. Many however have been naming and thereby "equal treatment" of women simply forgotten, as for example the women who Luke underscores the new style of relationship be anointed ' feet with precious ointment in his tween women and men that corresponds to the darkest hour. Accordingly, the Christian ideal of example given by Jesus of Nazareth. has only to a limited degree absorbed the In the Final Statement of its 1996 Plenary Assem richness and variety of the woman-images found in the Bible. Most notably, women have not been bly in Hong Kong the Catholic Biblical Federation committed itself to promote the use of inclusive allowed the freedom of action that women in the Bible exhibit - in spite of all the culturally imposed language {cf. 8.1.8). This confession provided the stimulus for a "critical dialogue" among members limitations. of the Federation. In his essay, then, the president Thanks to the theological research of women to of the CBF, Bishop Wilhelm Egger, presents some day, we are now better able to appreciate the bibli fundamental reflections on the use of inclusive lan cal image of women - and of men - in all its com guage. plexity. At the same time the extent to which the Since the possibilities, the limits and the problems image of women in the Bible is defined and limited of inclusive language translations are as many and by socio-cultural ideas and values is becoming varied as are the corresponding language and cul more clear. Here distinctions must be made and tural communities themselves it would be a diffi real "interpretation work" accomplished. cult undertaking to present examples at the level For this edition of the Bulletin we have asked Tere of the Federation - which is to say at a world-wide sa Okure of the Catholic Institute of West Africa, level. Nevertheless, we will attempt in this issue, Nigeria, to formulate a few thoughts regarding through the use of one particular Bible translation, women in the Bible from an African perspective not only to point out translation problems specific and with an eye on the praxis of a biblical aposto- to individual languages, but also to call attention late. But the subject of women in the Bible involves to fundamental questions, and especially to the not only dealing with the question of the role of translation principles involved in resolving ten women in the Bible itself, but also with the ques sions that exist between the original text and a tion of how to interpret the relevant biblical texts in modern language. The author who addresses the today. In her contribution, Maribel Per- these issues, Hellmut Haug, while commenting tuz advocates a reading of the Bible in the context specifically on a German Bible translation, has of woman, a biblical hermeneutic from a female made a special effort to keep in mind the interna perspective. Such a hermeneutic can provide a tional readership of our Bulletin. fresh stimulus for the dialogue of the reader - and We too made the same effort in compiling the not only the female reader! - with the Bible. news items from the Federation. In doing so, we The Gospel of Luke is a good place to start for a send a hearty greeting to all. closer look. By studying the parallels between women and men, Josef Stricher shows that wom Alexander M. Schweitzer

3 he standpoint from which we I view an object or person de ^ fS termines iargeiy what we see tr y in the person or object. This couid be the front view, side view, rear SSfe view or partiai view. If we change u. < our standpoint, or move the object around, we a different view of the same person or object. The same applies to our knowledge of persons, even those whom we be lieve we know intimately. When we are personally involved or when it Contemporary Perspectives touches people dear to us, we per ceive and judge reality and situa on Women in the Bible tions differently. One couid demand that criminals be put to death or jailed for life. When the criminal in question happens to be oneself, a TERESA OKURE, SHCJ friend, a relative or one's child, then one would like to see the criminal pardoned or, at least, placed in a remand home. Where we stand and how we relate to persons, situations and events influence what we see and how we judge the persons, sit u a t i o n s a n d e v e n t s c o n c e r n e d .

These above observations are impor tant for a discussion on women in the Bible. Where we stand and where we locate the issue greatly determines how we see, judge and respond to it. Often the question of women in the Bible is viewed as a female issue, by This article takes a closer look at the image of women in the Bible. As both men and women. Seen in its compilations of a variety of literary genres of various periods, cultures proper perspective, the women and authors, the biblical texts are subject to the influences of place question today is a humanity issue. and time, reflect the personal perspectives of their authors; in short, The issue concerns the nature, status they are limited by their context. It is important, therefore, for interpre and role of women in church and so tation and for reading, to distinguish carefully between the biblical ciety in relation to men, 'Ihe other word as Word of God and its human dress, precisely if the Bible is to half of humanity. Gen 1:26-27 re sen/e as a reference point for us Christians in the matter of the sexes, ports that God created the human as it does in other ways. species "male and female" in the di vine image and likeness. If they are Attention and alertness are necessary however not only with respect equal in nature, what practical impli to the biblical image of women itself; they must also be applied to the cations does this hold for both men history of interpretation and above ail to one's own personal stance. and women in their self perception as The suggestions for practical exercises and the corresponding pas a sex, their mutual relationship and in all fields of human endeavor? sages from the Old and New Testaments are valuable aids for the pri vate reading of the Bible and are well suited as an introduction to the The Women Issue - A Humanity praxis of the biblical apostoiate. Issue Teresa Okure is the Dean of the Catholic Institute of West Africa Put this way, the women question is (CiWA), in Port Harcourt, Nigeria, and professor of exegesis. She gave for ail humanity, not just for women. a lecture at the Plenary Assembly of the CBF in Hong Kong in 1996. What is at stake is humanity's true BULLETIN DEI VERBUM 53

self-understanding as Intended by limited human beings. The divine Lamb dwell forever in perfect love God who created them "male and and human standpoints permeate (Rev 21 -22). Mary, the mother of Je female" conjointly in the divine im every biblical narrative, and need to sus, filled to the brim with God's age and likeness (Gen 1:26-27). be discerned. Women biblical grace is, more so than Judith, "the This true self-understanding chal scholars and theologians, in partic highest honour of our race". Beside lenges humanity to review its be ular, hold that in our reading of the Christ, God incarnate, she alone of liefs about the male and female sex Bible we need to consider both the all creatures and of all women was es and to grow into that wholeness divine and the human viewpoints. destined to be God's own mother. intended by the Creator. What at They contend that in the heavily pa The picture of women in the Bible is the beginning was tagged the wom triarchal Jewish culture within which complex. Though woman is viewed en's movement, is today best un the Bible was written, women were, positively in certain instances in the derstood as a movement of human at best, treated as second class citi Bible, the negative image domi revolution. Human beings have car zens. Their primary reason for exist nates. Earlier studies on women in ried out all kinds of revolutions: in ence was allegedly to be in function the Bible showed that this negative dustrial revolution, scientific revolu of the man, particularly, the hus view of woman originates from sin tion, technological revolution and band. A typical biblical example is ful humanity, not from God's creat so forth. They have studied nature Prov 31:10, traditionally captioned ed will. The effort to discern the hu "the ideal woman". Here the wom and the animal and sea worlds. The man dimension was and, for many, women issue calls on humanity to an, "a perfect wife", is evaluated still is a necessary process of clear focus on itself, not individually psy and praised principally for her in ing the ground for a more positive chologically, but as a species, cre t r i n s i c u s e f u l n e s s t o h e r h u s b a n d . and balanced evaluation of women ated male and female. This human "She brings him good, not harm all and men. Such clearing is neces revolution permeates all aspects of the days of her life." (Prov 31:12). human life where gender issues are Women scholars contend that sary if we are to become aware of our own inborn prejudices, turn concerned. While sex is a gift of though the Bible is God's Word, the away from them and together grow God to each human being, gender patriarchal, cultural viewpoint col roles are fixed by human beings. ours its entire portrayal of women in towards the attainment of our full humanity as God intended it. This They are roles decided by society. relation to men. The reflects a culture where only the re-reading of the biblical stories about women invites one to discern The issue of how humanity sees the man had legal status, with corre with the help of the Holy Spirit be female sex and the gender role it sponding rights and obligations. tween what is from God and what is assigns accordingly to this sex is discussed today in many fields of This perception of women as exist from limited, even sinful human cul tures. study: anthropology, philosophy, ing in function of the man, and lack sociology, science, politics, eco ing legal status exists in many nomics, religion, theology and the world cultures. The universal decla Approaches to the Problem ration of human rights in this centu Scholars have identified ways in ry has sought to tackle this prob which women are treated negative lem. Though the picture of women ly in the Bible. First, it is contended in the Bible is predominantly nega that the contributions of women in The women tive, it is not comprehensively so. In the Bible were either left out or the Old Testament, the High Priest played down. One hears often of question today is Joakim calls Judith, "the highest "the God of our Fathers, , a humanity issue honour of our race" (Judith 15:9). Isaac and Jacob", but not of "our Israel as nation is portrayed as Mothers, , and God's cherished bride. Similarly the /". Yet in 4:11, church, the new Israel, and each In Rachel and Leah are called "the dividual Christian are seen as women who together built up the Bible. The Bible is a center point for Christ's bride (Eph 5:25-32), though house of Israel". They were the this discussion; as God's inspired focus on the wife's subjection to the mothers of the 12 tribes of Israel. Word, it contains the account of husband present in Ephesians of J a c o b ' s i m m e d i a t e s o n s o r t h e a n God's creation of humanity as maie ten diverts attention from this great cestors of the Jewish nation. In and female, and its contents have a mystery. The new creation, com Jewish thought and culture, a man divine authority behind them. The prising all the redeemed from every (and consequently a nation) was Bible is also God's Word expressed tribe, language and nation, is the what the wife (or the nation's wom in human language by sinful and bride in whose midst God and the en) made him or it, good or bad.

5 The common saying among the without even an objection. Moreo extends to all cultures, for as James Rabbis about whether a man was ver, only after he had eaten did the states In the , good or bad, was: "It all depends eyes of both open. When God " has always had his preach on the woman". This cultural belief came to judge the situation, he held ers In every town" (Acts 15:21). The h e l p s t o e x A d a m m o s t r e Bible's Influences on world cultures plain why In sponsible for the through art, songs, stories, novels Gen 3 Adam sin. Consequently, and other forms of communication b l a m e s E v e A d a m ' s p u n i s h - cannot be underestimated. for his having WeWe fiave have t( to DGCOrne become affected not e a t e n t h e f o r - , " culturallyI X 1 1 the o n l yearth: h i m s"accurs- e l f b u t Thirdly, It is noted that even the posi bidden fruit awareaware of of oour culturally tive roles played by women which and why the detorminetdetermined prejudices compare favourably with those of New Testa D r' e l cause u d i c e of s *you" ^ ® (Gen ' ' ® " men are often played down or not ment accuses andand grow grow 1 towardswards 3:17-18), whereas given their full significance. One may here compare the theophanies to the attainmentpx of px the woman's pun- sTon7;Tnd theattainn I s h m e n t w a s r e - (Gen 16:6-16; 21:8-20), for In exonerates QUrfullour full tlUIhumanityanity strlcted to her per stance, with those to Abraham A d a m ( c f . 1 sonally: pain in (12:1-7; 13:14-18; 15:1-21). Little ef Cor 11:3-10: 2 childbirth and sub fort Is made to bring out the theolog ical significance of the former, com Cor 11:13; 1 jection to her hus Tim 2:11-15). b a n d . A d a m ' s s i n pared with the latter. In the New Tes Yet viewed closely from God's per and punishment, not the woman's, tament, when the Greek word dla- konos Is used of men. It Is translated spective, the Genesis account brought travail to the entire earth. gives greater blame and responsi Men, today, especially husbands, "deacon", when used of women. It Is translated "servant". Another key ex bility to the man. God personally cannot disclaim responsibility for gave Adam the command not to eat their actions or for the fate of their ample Is 's confession In John 11:27, which In Its own way of the forbidden fruit even before families and nation. To blame wom the woman was created. After the en for men's fallings Is to dehuman parallels that of Peter In Matt 16:17. While Peter's confession has been fall, God looked for the man and ise men. celebrated to his honour, and a asked him what he had done. True to his cultural Instinct (the cultural Secondly it is observed that where promise attached to It, that of Martha Instinct of the biblical author), women are remembered, they are Is hardly ever noticed In the same for the most part treated In a pejora Adam threw the blame on the wom way. Yet In John's Gospel, Martha Is an and implicated God In the proc tive light, as harlots or prostitutes the mouthpiece of the faith on which ess: "The woman you [emphasis (, Josh 2:1), temptresses the entire Gospel Is based and for which sole purpose It is written, mine] put with me gave me the fruit (Potlphar's wife. Gen 39:7-20), or vi and I ate" (compare Gen 2:16-17 cious characters (, 1 Kgs namely, to persuade the readers to and 3:9-12). 21:4-16). Women as harlots, prosti "believe that Jesus Is the Christ the tutes or unfaithful wives are also Son of God" and so believing to find In the Bible Itself and throughout used to model unfaithful Israel (e.g., life In his name (compare John the history of biblical Interpretation, Hos 2) and ungodly or evil empires 20:30-31 and 11: 27). The anointing Eve has been vilified as solely re (e.g., Babylon, Rev 17; cf. Isa of Jesus by the unnamed woman In sponsible for the current plight of 23:17; Jer 51:13; Ezek 16:23). This the house of Simon the Leper (Matt humanity, the one who introduced stereotyping in the "Word of God" 26: 1-13; Mark 14:3-9) and by Mary sin Into the world. Many women served to promote and consolidate of Bethany (John 12:1-8) a few days theologians today do not see her as the negative attitude towards wom before the Passion plays great sig a weak character, at least not weak en In the cultures concerned and in nificance in the events of the Pas than Adam. She acted because church and society generally; they sion. Jesus declares the one should she wanted knowledge. They ask have promoted the same through be celebrated "In memory of the why Adam, "who was with her" out the centuries In the readers of woman and Interprets the other as a throughout the conversation with the Bible, both men and women, preparation of his body for burial. He the serpent (Gen 3:7), ate without and In church and society. The in himself Is Inspired by the anointing even recalling the command which fluence of the Bible on attitude to In Bethany to do the same to his dis God had personally given to him wards women Is not limited to the ciples at the Last Supper, a few days before Eve was created. Adam, the Jewish, Christian and Moslem tradi later. Yet these events have not re ,stronger sex', simply took and ate tions, "the people of the book". It ceived the recognition they deserve. BULLETIN DEI VERBUM 53

Mary of Bethany does not even ing, as the women who had come God created humanity as male and have so much as a "Memorial" sta up with him from Galilee (Luke female in the divine image and like tus in the church's liturgical calen 23:49; 24:10; Matt; 27:55-56; Mark ness, then something of woman dar, nor does the unnamed woman. 15:40-41). These women emerge must necessarily image God. By de as the first witnesses of the Resur priving woman of her likeness to Patriarchally and culturally based in rection. They knew where to find God, humanity is impoverishing our terpretations of the Bible further con the men disciples who were hiding understanding of God and the way tribute in downplaying the unique behind locked doors, to give them God relates to us. A key image here contributions of women in the Bible. the good news. The implication in is the motherhood of God which is Conversely, women's sins, real or all this is that they were present very vivid in the Old Testament, in imagined, are blown up, while those with Jesus throughout his public such passages as Hos 11:8-9 and of men are glossed over. Mary ministry right up to the events of the Isa 49:14-15. Wisdom herself is por Magdalene is stigmatised as a pros Passion and Resurrection. The be trayed as God's consort, the one titute and has come down in history lief that women were not present at through whom the world was creat with this indelible stigma, though no the Last Supper needs to be re ed (see Prov 8: 22-31; Wisd 6:12-21; gospel evidence links her with pros viewed in the light of this gospel ev 7:22-30). In the NT this Wisdom is titution. Luke alone reports that sev idence. identified with Jesus and the Holy en demons had gone out of her Spirit, the principle of the new crea (Luke 8:2) but demon possession is The role of women In the life and tion. Eve's name given to her by not synonymous with prostitution. ministry of Jesus is an area where A d a m a f t e r t h e f a l l m e a n s " m o t h e r o f The Gerasene demoniac (Mark 5:1- God's viewpoint emerges as clearly all the living" (Gen 3:20). It is in bear 20) was possessed by a legion of different from the human viewpoint. ing, nurturing and preserving life unclean spirits, yet nobody thinks of Though culturally the testimony of and in showing mercy, and loving him as a male prostitute. In the gos women had no legal standing, since faithfully those who deserve no love pels and culture of the time, she is women were treated like minors named Mary of (after her (like abusive husbands and ungrate along with children, Jesus acted ful children) that woman most re place of origin) just as Joseph of Ar- counter-culturally when he made the sembles God. The Hebrew word for imathea, for instance, is named after women the first witnesses of his his place of origin, so, too, Jesus of Resurrection (Matt 28:9-10; Luke ) mercy derives from the same root as womb. God's womb is God's mercy. Nazareth and Paul of Tarsus. In John and the designated Mary Mag We impoverish our knowledge of 8:1-11, where a woman Is caught in d a l e n e a s t h e b e a r e r o f h i s R e s u r God by treating "him" only as Lord, adultery, which implies that the man rection message (John 21:17). Not mighty warrior and imperial mon was also caught with her, only the only , but the wom arch. woman is brought to Jesus for ston en witnesses of the Resurrection ing. In Numbers 12 both Aaron and can be called the "apostles of the The above survey hardly does jus revolt against Moses, but apostles"; Jesus commissioned tice to the complex issue of women Miriam alone is punished. The read them as a group in Matt 28:10. Even in the Bible. Scholars adopt many er could find other examples of in then the men disciples, still operat different approaches in redressing it. justice or culturally conditioned and ing within the dictates of their patriar These approaches seek to raise biased views against women in the chal culture, did not believe them. awareness that is the Bible. Their refusal to believe the women's most comprehensive standpoint from which the Bible is written and Fourthly, it is observed that women proclamation of the Resurrection are not very visible in the Bible itself was a cultural, not a gospel re interpreted over the centuries and from which both men and women compared to men. Even when they sponse. Jesus reproached them for are present, they are marginalised. not believing those who had seen are viewed. Whatever form these Luke 8:1-3 reports that many wom him (Matt 16:9-14). Though he ap studies take, their aim is to restore a balanced view of men and women in e n f o l l o w e d J e s u s a s h e w e n t peared later to Peter, we are not told that Peter's report was doubted. the Bible and help humanity to arrive through Galilee teaching in their towns and villages and then contin Paul's account of the Resurrection at the christological truth which ued to Jerusalem. But though men appearances (1 Cor 15: 3-8) leaves alone can set the whole of humanity tion Is made of the men disciples out completely the appearances to free to remain in God's house as the women, the first witnesses of the God's children (cf. John 8:31-36). along the way to Jerusalem, noth Resurrection. ing is said of the women till they are Practical Exercises mentioned again at the end of Je Fifthly, it is noted that the treatment sus' life journey (on Calvary and at of woman in the Bible affects the The reader needs to participate per the Resurrection), almost in pass treatment of the Trinitarian God. If sonally in discovering the presence

7 and contribution of women in the do not exhaust the limits of his own and in the story, but only Bible if this discussion is to be of p e r s o n a s G o d ' s g o s p e l . O n e looking at the events from Sarah's benefit to the individual person. perspective. Many mothers One way of doing this is to compile and fathers would probably one's own list of women in the Bible d o t h e s a m e f o r t h e i r c h i l d r e n (a kind of stock-taking), to watch today. In the story, God takes what the women are doing and dis A re-reading of biblical the part of Sarah without ne cern the influences at work in the stories about women glecting Hagar. Ironically in way each is portrayed. There are, Galatians 4, Hagar becomes for instance, women disciples of Je invites to discern the symbol of Israel. sus, women (Acts 21:10), church workers (Rom 16: 1-16) between what is from This is particularly true of Re women preachers of the word (Acts God and what is from becca (Genesis 27). Tradi 18:1-4; 19:24-28; Phil 4:1-3), pas tionally Rebecca has been tors in their house churches (Acts limited, even sinful portrayed as a woman of 12: 12; 16:11-15, 40; Rom 16:3-5); weak character, guilty of the women with special vocations (Acts human cultures "sin of deceitfulness". Yet her 9:36-43) and a renowned woman "deceitfulness" is perhaps not Deacon (Rom 16:1-2). Such a com different from that of Abra pilation makes women visible in the ham who passed Sarah off as Bible, at least for oneself. The exer needs then to identify where the his sister in Egypt to save his life cise surprises one at the number of good news lies in these stories of and became rich on her account, to women mentioned in the Bible. This biblical women, or where God's the punishment of the innocent could be a project for group or indi voice is to be distinguished from Egyptians (Gen 12:10-20). In this vidual study where the findings culturally conditioned human voic story God did not punish Abraham could be shared later in groups and es and viewpoints. This discern for this deceitfulness but the Egyp with friends. How one classifies the ment is necessary, because as said tians who acted in ignorance of his women could serve as an index of earlier, the Bible is God's Word ex true relationship with Sarah. Moreo one's personal view of them. Mem pressed in limited human language ver in Rebecca's case, before ever bers of the study group could act and cultures in a given period of Jacob and Esau were born, God a s o n e a n o t h e r ' s m i r r o r a b o u t history. The reader thus becomes told her that there were two nations whether one's view of women in the aware not only of the limited cultur struggling in her womb and that the Bible is from culture or from God. al dimensions of the Bible but of his younger would rule over the older For this undertaking to be Christ or her own cultural conditionings. (Gen 25:19-26). When subsequent like, the reader may ask whether ly she took measures to ensure that what is said about women in any Jacob received the paternal bless one instance can be attributed to R e s o u r c e s f o r t h e E x e r c i s e s ing, considered crucial in the cul God or Jesus. If the answer is neg ture of the time for a child's future, Old Testament ative, that awareness should chal she was cooperating with God in lenge one to revise his/her views of In compiling and critically reading her own way to ensure that Isaac's women. the list of biblical women, the read blessing fell to the son designated er might concentrate on the chief as leader by God before birth. In Once the list has been compiled, periods in biblical history. Eve brief the cultural ethics of the time, it was the reader is invited to read each ly treated above, belongs to pre a mark of astuteness to succeed in story critically in its own biblical history. In the story of the outwitting one's neighbour to se context. This total context is crucial and matriarchs, God takes the cure a blessing. We meet this in if one wishes to gain a fuller mean women into confidence as much Jacob himself when he outwits La- ing of the stories. The reader as, and perhaps more so than their ban, his father-in-law, on the issue should also listen to these stories in husbands, on the future of their of the spotted sheep (Gen 30:32- the light of her or his Christian faith. children; they respond accordingly. 43). The name Jacob itself seems The gospel is essentially a mes T h i s i s t r u e o f S a r a h w h e n s h e to mean deceiver or supplanter (cf. sage of liberation of the poor and seeks to ensure the inheritance for Gen 27:36; Hos 12:4). Often in the the oppressed from all dehumanis Isaac over Ishmael, Abraham's first interpretations of these passages ing and death dealing forces. In this born by Hagar, the Egyptian slave. R e b e c c a ' s " d e c e i t f u l n e s s " i s e m respect, Jesus himself is the gospel (Gen 21:1-20). We are not here phasized, while the parallel deeds par excellence and all four gospels condoning the injustice to Hagar by the patriarchs are passed over. Though 's wife was disobedient mained a great name in biblical his wives held responsible for the evil (Gen 19:17 23-26), some people to tory. Indeed the Bible as a book deeds of their husbands. One is fa day sympathize with her. They ask owes its origin from his mission to miliar with the cultural rhetoric that how she, a woman and mother, liberate Israel from slavery in Egypt. 's heart was turned away could have walked away without Since 's daughter was an from God by his foreign wives. Yet looking back while a whole town African, Moses is legally (by adop he married them, not the reverse. was burning to death. Her mother's tion) the son of a notable African How could he, of the stronger sex heart and woman's instinct were too woman. and race, allow himself to be led strong for that hardness of heart. In the time of the Judges, astray by "the weaker sex" and of Besides, it is not said that Lot and "inferior race"? The perceptive read his family were lesser sinners than (Judg 4: 4-10) emerges as a Judge er will notice many inconsistencies in Israel when all hope of survival those who were destroyed. God in these narratives on the roles and was about gone. She was a proph spared them because of his con et (God's spokesperson) and a suc capabilities of women and the ten cern for Abraham (Gen 19:29). By dency to exonorate men of respon cessful political leader, even leader sibility for their actions and throw looking back and being turned into warrior (4:10) in Israel. Women who a pillar of salt. Lot's wife shared the that responsibility on the women. fate of the people to the end. We aspire to take part in civilian politics Yet scripture tells us that God are reminded today of foreign na may study her as a model and draw shows no partiality in His judg tionals who are quickly evacuated inspiration from her. Men who dis ments (cf. Rom 2:11; Ps 62:12). like women taking part in politics by their own people whenever there In the period after the Exile, while Is is a war, instead of staying on and may also remember that in a cul ture as heavily patriarchal as the rael was struggling for national iden helping the people in their crises. Jewish biblical one, a woman ruled Lot and his family were foreigners tity and survival Judith and Israel and was followed by men. In in . Besides, emerged. Judith, a widow, risked our days most women prime minis her life to save her nation when it the God portrayed in this whole sto ters ironically come from countries was besieged and almost extermi ry cuts a poor image when com believed to be heavily patriarchal nated by the enemy. She went right pared with the God of Jesus Christ. into the enemy's camp and cut off This God would leave the ninty-nine (Indira Gandhi, Benazier Bhutto and Golda Meir). the head of Holofernes, the captain sheep in the desert to go in search of their army; then took it back in of the lost sheep (Luke 15:4-7). As Ruth is a faithful wife who refuses to victory to her people and led them in a prodigal father he throws a first allow death to separate her from class banquet to celebrate the re triumphal procession to Jerusalem. the husband's family. More impor Her story and that of Esther might turn of a lost son whose sole rea tantly, she is an outstanding exam son for returning is to seek food inspire women on the need to take ple of a faith and love which tran actions full of risk to liberate their na (Luke 15:11-32). scend all tribal, ethnic, religious tions "in distress". Esther's prayer is and national barriers. By this faith In the Exodus, the Egyptian mid- a good example of "prayer in action and commitment to her mother-in- wives, Moses mother, sister and and action in prayer". Not only does law, she merited to become an an Pharaoh's daughter (Exod 1:15- she pray to God to save her people, cestress of Jesus, one of the few s h e a l s o a s k s G o d t o a r m h e r a n d 2:10), and later Moses' wife (Exod women mentioned in Matthew's ge 2:16-22; 4:24-26), play an indispen u s e h e r a s a n i n s t r u m e n t o f t h i s l i b sable role in preserving his life. nealogy (cf. Matt 1:5). These wom eration of her people as she faces en give the Gentiles a place as an Without the concerted effort and the king. God answered her prayers cestors of Jesus, when this ances t e a m w o r k o f t h e s e i l l u s t r i o u s w o m abundantly. try is viewed through election, not en, Moses would never have sur In this story, however, patriarchy is creation. For while Luke traces Je vived as a child, and later been at work. Esther is given in marriage sus' ancestry to Adam, Matthew to a Gentile, though the law forbad spared by God. But because of limits it to the chosen people whose them, he has become a great figure such a union. She is in this way in Jewish history and the greatest protogenetors are Abraham and used against herself. Secondly she Sarah. Despite this limitation, by in of the Old Testament, to is used against Queen Vasthi, her whom God spoke "face to face", not cluding the Gentile women, Mat thew's genealogy also includes predecessor. Vasthi refused to be through and visions (Num Gentiles through their presence put up for show by the king along 12:6-8). Legally or by adoption, Mo with his golden vessels and treas and mediation. ses was in every respect the son of u r e s f o r t h e e n t e r t a i n m e n t o f h i s n o Pharaoh's daughter; she gave him In the monarchic period, Jezebel bles and was consequently de his name (Exod 2:10), which has re and Solomon's wives are foreign posed. The King's courtiers feared

■ 9 that her action might lead to the as his or her property. For in Christ repent. The gospel does not report emancipation of women from domi we are all God's property (cf. 1 Cor of the repentance of the men with nation by their husbands and took 3:23; 6:15-20). whom she led the "loose life". As a repentant sinner she showed she Job's wife (Job 2:9-10) be was a woman of strong character longs to the period of wis when she braved the contempt of dom literature. Her taunting Simon the Pharisee, and ignored Women in the Bible h e r h u s b a n d i s t o b e i n t e r cultural and human decency to ap are God's co-workers. preted against the back proach Jesus publicly to seek his ground of the positions of forgiveness. Jesus commended her Without them there Job's three men friends, as a woman who loved much be and even of Job himself cause she was aware that her many would have been when he curses the day he sins had been forgiven her. To err is no Moses, leader w a s b o r n a n d t a k e s G o d t o human, but to admit one's error, not task for treating him unjust to talk of sinfulness, is divine. One of the chosen people, ly. The main point of the needs spiritual strength to repent. and no Jesus, story is that all flesh is inad The woman showed the moral equate to help us in our strength which can only come from Saviour of the World times of trial, whether such God, but which many of us lack to flesh be our relatives, day, both men and women. f r i e n d s o r e v e n o u r o w n h u man judgment of the situa Prostitution operates because men tion. Only faith in God's infi and women form partners in it. If there were no men to pay for "the effective means to stamp it out by n i t e w i s d o m w h i c h m o v e s u s t o submit humbly, while waiting confi services", there would be no prosti deposing her as queen. This fear tutes. A man who goes from wom recalls that of Pharaoh who sought dently on God's unfailing good an to woman, day after day, offering to oppress the Hebrews lest they ness, can see us through the trials money for the so-called services, is escape from the country. His action and temptations that come our way. as much a prostitute as is a woman caused just the opposite. Only faith in God can give us victo who does the same, perhaps even ry over all the trials of our lives. Job to earn a living and feed her chil Though Vasthi seems to have lost personally discovered this truth for the case, she is justified today by himself at the end of his story (cf. dren. Jesus was very aware of this history, not only because women Job 42:1-6). partnership in sin when in John 8:7, he asked the men leaders who biblical scholars have discovered her, but because the universal dec caught the woman in adultery, to be laration of human rights forbids one the first to cast a stone on her if The New Testament narrates how human being to treat another as his they themselves were without sin. ever minimally the good deeds of The narrative records that they all property. The feared emancipation women. In the interpretation only "went away one by one beginning of women marches on and it is no the culturally conditioned sections with the eldest". As Christians, we longer possible to clamp it down. which prohibit women from taking Queen Vasthi respected her own need to put on the mind and judg part in different aspects of the ment of Christ in reading these sto dignity as a human being by refus church's life are most remembered ries. God shows no partiality (Rom ing to be treated by her husband as and acted upon (cf. 1 Cor 11:3-16; a puppet for show. Today Vasthi 2:11). Furthermore, Jesus was put 14:33b-36; 1 Tim 2:9-15; 5:3-16; would be regarded as a pioneer of on trial through the woman. In a re Eph 5:22-24; 1 Pet 3:1-6; Tit 2:3-5). women's liberation, ahead of her verse case, the Church uses Su The women most remembered in sanna as a symbol of innocent Je times. Women need to be aware of the public life of Jesus are mostly how they can be used against their sus condemned to death in the the sinners, the woman in the own interests in God's name. Men Passion week. house of Simon the Pharisee (Luke and women may reflect on whether Women's partnership with God in 7:36-50), the woman taken in adul they give one another the respect giving and fostering life comes to tery (John 8:1-11), and the Samari that is their due as people made in the fore in the New Testament. In tan women with her marital history God's image and likeness, and the greatest event of human history, (John 4:16-20). more beautifully recreated in Christ. the Incarnation, God chooses to Respect for human right forbids The strength of "the woman who take women, Mary of Nazareth and that one human being treat another was a sinner" lies in her courage to Elizabeth, into confidence and as BULLETIN DEI VERBUM 53

partners in this event. The story of was the first evangelist long before with new eyes, ears and heart. the annunciation is followed by the the Samaritan woman (John 4:27- When done, one will have devel visitation. Mary, the mother of Je 20, 39-43). She first brought the oped a genuine love and gratitude sus, is the first to know of this event G o o d N e w s o f J e s u s t o h e r c o u s i n to God for the singular presence and to be its unique agent, then Elizabeth. We read in Isaiah 52:7: and contributions of women in the Elizabeth at the visitation. Mary did "How beautiful on the mountains Bible. They are indeed God's co not simply bring up Jesus, as some are the feet of one who brings good workers. Without them there would would emphasize today. Surrogate news, who heralds peace, brings not have been Moses, leader of the mothers and nannies bring up chil happiness, proclaims salvation . ..". chosen people in the OT, or Jesus, dren to whom they did not give Mary's feet sped through the hilly the Son of God, Son of Mary and birth. She was his biological "Moth country of Galilee to the hilly coun the Saviour of the World (John er of Jesus", by the power of the try of Judea, to bring the good 4:42). Holy Spirit. John's Gospel consist news to her cousin Elizabeth, and May the Holy Spirit who alone leads ently emphasizes her physical her unborn child, . us into the complete truth, guide motherhood by calling her "the The child leaped in her womb for the reader to re-read the biblical mother of Jesus" (John 2:1-12; joy, showing that the news Mary stories about women with the mind 19:25). Her greatness lies in her be brought, by her very presence as of Christ. May he also inspire the God-bearer, was truly Good News. lieving that she could become a reader to compile his or her own mother without normal human inter Mary's example challenges us as course. Elizabeth, another woman, Jesus' brothers and sisters and anthology based on a renewed or was the first to recognize and mother (Luke 19-21; cf. Matt 13:18- Spirit-filled understanding of the ba sic truth that, in Christ, there is no praise this her faith in the humaniy 23; Mark 3:34-35) to live up to our longer "male and female", the one impossible. By accepting to be Christian vocation as those who seen as superior by nature the oth come the Mother of Jesus, Mary hear God's Word, put it into prac er inferior; but that we who have also accepted to share in the fate of tice, and proclaim it to others. been baptized into Christ "are all this Son of God, a stone to be re This study has hardly introduced one person in Christ" (Gal 3:28). jected so that out of many hearts the rich, complex and very chal □ thoughts may be revealed (Luke lenging issue of women in the Bi 2:34-35). b l e . I t s m a i n a i m w a s t o i n v i t e t h e Mary the Mother of Jesus was not reader to identify, read and re-read Literature for further reading see ru only a woman of great faith. She the stories of women in the Bible bric 'Books and l\/Jateriai' page 30 ing aspects that have been forgot ten. Among the many benefits of feminist exegesis we might note a deep understanding of the image of God in the context of the Old Testa ment, an understanding that moves away from the patriarchal mentality. Despite some fears and reserva tions, another attractive contribu tion of this method is the way it An Experience of Reading the questions the power of the Church through the critical posture which it Bibie from the Femaie Perspective adopts in this dealing with the Scriptures. In many places, the dia logue of women with the Bible is becoming ever more fruitful and life-generating; in this sense it re flects the meeting of Mary with Eliz MARIBEL PERTUZ abeth.

A reading from the perspective of women This action of reading through the eyes of women is not the same as the masculine and patriarchal one. Instead it rediscovers alternative roles and analyses the presence of women in the Bible. It holds up to the light the relations that seem to be present there, building new rea T h e a u t h o r c a l l s f o r a n d d e s c r i b e s a b i b l i c a l h e r m e n e u t i c f r o m a f e dings orientated towards a new pat male perspective. Such a reading uncovers often forgotten or ne tern of relationships. This gender glected aspects, stimulates the dialogue of women - and of all read identity should be seen in the con ers - with the Bible, sharpens our awareness of roles, cliches and text of power and politics, because one-sided traditions and above all represents a context-related ap every culture creates socio-cultural models identified with the condition proach to the Bible - namely, the context of woman. Reading the Bi ble from a woman's perspective can endow many biblical texts with of being man or woman. The scope of this is to legitimate the social re new theological and spiritual power - for women and for men. lationships so that man and woman Maribel Pertuz belongs to a religious congregation engaged in a la learn to situate themselves in the hi erarchical society, generating a def bour milieu in Columbia and she is a member of a number of wom inite pattern of social relationship. en's groups that meet regularly for common Bible reading. F o r t h i s r e a s o n w e e n d e a v o u r t o clarify the lineaments of patriarchal culture in the texts of the Bible. vu e are making advances In the document, The Interpretation of the Bible in the Church, the Pon V V towards a new reading of W e s t a r t f r o m t h e the Bible from the point of tifical Biblical Commission recog experiences and reality of women view of women of Latin America nizes the positive contributions of and the Caribbean. This new read this hermeneutics. Furthermore, it T h i s h e r m e n e u t i c s i s u n i v e r s a l . I t i s ing recreates and challenges rela views with satisfaction the growing for all women and men, although at tions of gender and of ecumenism number of female exegetes who are the same time it arises within the and stimulates fresh ideas at the enriching the interpretation of the context of persons more particular levels of theology, spirituality and Scriptures, bringing to bear a new ly defined: from the impoverished ecclesiology. and perceptive vision and highlight women of Latin America and the

12 Caribbean with their personal histo our reading must name women and of the various peopies with their ries and their actual lives. This way make them expiicit. cultures and religious traditions. of reading takes great account of Taking revelation in context, we what women have gone through in Starting from have to distinguish what is particu their struggies for freedom from women's actual stories lar to the original setting of the text from what is valid in other settings. sexism, racism and poverty. Before We have to recover the memory of reading the texts, we read our lives, the suffering and exclusion as weli our experiences of faith, our person as of the resistance and the struggle F r o m c e l e b r a t i o n al stories, our feelings about what it of the women of the Bible so as to Finally, in a creative way, we make means to be women in the face of make possible a universal solidarity the texts present. We experience an society, of the Church and of the Bi between women of the past, the important part of the biblicai story ble itself. A quotation from Lite Seib- present and the future. We take into through recreation, festivities, joy, ert is telling: "presence of women: account the historical contexts in dance, song, drama and celebra victims, coliaborators, even accom which the biblicai events occurred tions. The Bible read from this per plices; present in our reading of the and which generated this literature, spective produces theoiogical nour sacred texts, ciaiming the right to paying special attention to relation ishment for our spirituaiity as wom find there no ionger stones but, at ships of gender and of power. en and sustains us in our struggles iast, bread." and in our processes of organisa So we read the Bible from our bod F r o m d e c o n s t r u c t i o n tion. ies, from our experiences which in and reconstruction In all this, iet us rejoice that the Bi clude suffering and joy, silent strug We draw out the feminine pattern of ble can be transposed into another gles, celebrations, routines, creativ ianguage, deciphering its symbolic reality by women and may then ity, burdens and dreams. We wom content. We detect patriarchai fea transform our lives. May it strength en read the Bible with tenacity, con tures; we make our own the struc en and encourage us; may it en stancy, wisdom and delight so as to ture of the text, the movement of lighten us through creating new find there in those texts a fruitful- the words, the personaiities, the re hope among our peopie. n e s s t h a t l i b e r a t e s . lations, actions and conflicts there Reading the Bibie from the body, described. In a sense the texts are from the inteiiect, from the guts and "re-created" with new eiements of ( T r a n s L : E . P o w e r ) □ f r o m t h e h e a r t s o f w o m e n m e a n s the world of today; new methods finding many areas forgotten by are proposed which give to the texts a sense of the human, of the previous interpretation. It means giving priority to facets of life that integration of persons and of libera have been ranked as less important tion. because for centuries only men have spoken on the Bible. F r o m f e m i n i n e theoiogy and spirituality Approaching the It is important to uncover the theo text with suspicion logical significance of the texts and This reading is risky and criticai. It the power they have among the can seem impudent for the de Christian communities and among mands it poses, for the doubt it ex women today; aiso to analyse the presses about much traditional in way they operate in the present pa terpretation, for its recovery of that triarchal culture and to ask how which has been overlooked or lost they might be good news for aii and for its description of the experi women and men. ence of God in terms of the femi Reveiation that is good news is rev nine. The lost coin spoken of in the elation that does not limit itseif gospel and hidden within the Bible mereiy to the texts, but, striving to itself and in the ways of tradition be concrete and dynamic, creates has to be found again. an encounter with the iiberating The hermeneutics of suspicion has Word of God, the word that pro to seek the reaiity and presence of ceeds from the daiiy story of wom women behind the words, therefore en, of communities, of chiidren and F E A T U R E A R T I C L E S

highlighting numerous fe Sincemalehe makes characters, a a point numberof of commentators present Luke as a f e m i n i s t a u t h o r f a r a h e a d o f h i s t i m e . Others argue, on the contrary, that Luke is one of the most dangerous The Men-Women Parallels of authors for the feminist cause, be cause he confines women to sec In the Work of Luke ondary roles and makes them effec tively slaves of men.^ Without intend ing to settle this debate, I would like to take up the question of the place of women in the work of Luke by JOSEPH STRICHER bringing to light the many parallel isms that figure both in the third Gospel and in the Acts of the Apos tles. They are in fact so numerous that they can hardly be a result of chance.

In the Gospel of Luke The Gospel of Luke opens with a double annunciation of birth. The same angel of the Lord twice an nounces the birth of an impossible child, first to a man and then to a woman. The elderly man, a function ary of the temple, demands a sign before he will believe. He obtains a sign... in that he becomes dumb! The young woman, for her part, re quests clarification. She obtains it and learns that the Holy Spirit will "overshadow her" and that "the one to be born will be holy and called "It has been truly observed that Luke seems to be fond of parallel son of God." The woman then goes pairs" and that "in many instances the pairs involve in the first case to the house of the dumb man and men, in the second women" (Henry J. Cadbury, The Making of Luke- she speaks. Luke places in her Acts, 1968, p. 233f. Cf. also R. Morgenthaler, Die lukanische Ges- mouth a veritable summary of the chichtsschreibung als Zeugnis - Gestalt und Gehalt der Kunst des O'd Testament story. The Word has Lukas, 1948). In the following article, Joseph Stricher after giving us sacred space of the Temple the most important instances of men-women pairs in Luke-Acts come alive in the profane comes to the conclusion that Luke testifies to a new type of relation- space that is a private home. ship between men and women which is based on the example ofJe- The infancy Gospel terminates in sus of Nazareth. He transposes into his narrative what Paul had for- the Temple of Jerusalem by a dou- mulated in the abstract: "There is neither Jew nor Greek, slave or ble entry of Jesus into the Holy free, male or female, for you are all one in Christ Jesus" (Gal 3,28). ^ an adolescent. At the time of the The author, Fr. Joseph Stricher, is the director of Evangile et Vie in presentation, he is welcomed by Paris and member of the Editorial Board of Bulletin Dei Verbum. , a man inspired by the Holy

14 r Spirit and by the prophetess Anna. father or mother more than me is not Healing and Two witnesses, a man and a wom worthy of me; anyone who loves his Salvation Narratives an, receive Jesus Savior with open son or daughter more than me is not A number of healings that involve a arms. The man sings the praises of worthy of me" says Jesus according one who is a "light for revelation to to the (Matt man or a women follow a similar nar the gentiles and the glory of your rative model in the two cases. This is 10:37). "If anyone comes to me and true of the man with the paralyzed people Israel" (Luke 2:32, 38). In does not hate his father and mother, the presence of Jesus, the Temple his wife and children, his brothers right hand (Lk 6:6-11) and the bent woman (Lk 13:10-17). The same ele becomes once again a place of the and sisters - yes, even his own life - ments are found in the two narra word. A woman can prophesy there he cannot be my disciple" says Je tives. The time: a Sabbath day, the as well as a man. sus according to the Gospel of Luke place: in the synagogue. The man The final scene of the infancy gos (Lk 14:26). We need not pause here and the woman are both present in to reflect on the apparent harshness the assembly. They do not ask for pel likewise takes place in the Tem of these words which are intended ple. It is there that Joseph and Mary to shock the audience and to insist anything. In healing them, Jesus at look for and find Jesus, their child, on the radical choice Jesus de tempts to open the eyes of his ad who says to them: "Did you not versaries. He speaks to them of lib mands of his disciples. We note sim know that I must be in my Father's eration, of salvation. "This woman is ply the fact that in each case Luke is house"? Mary Is the spokesperson a daughter of Abraham", Jesus says careful to add the wife to the list of of the couple. She is also the one of the woman who was bent over. d e a r o n e s . who, according to the evangelist, "He too is a son of Abraham", he "keeps all these things in her heart". In the inaugural speech in the Naza says of Zachaeus (Lk 19:9). Perfect reth synagogue, Jesus affirms that ly balanced expressions here ap The Teaching of Jesus the Scriptures are fulfilled in his per plied to two persons rejected be son. To indicate the universality of cause of their infirmity, in the one In the Gospel of Luke, when Jesus salvation, he cites the example of El case physical, in the other case, mor teaches, he often cites female char a l . A s i m i l a r b a l a n c e o c c u r s i n t h e acters. He practices, before the term ijah and who intervened on behalf of foreigners: the widow of restoration to life of a young man (Lk was invented, what is today referred 7:11-16) on the one hand, and a to as inclusive language. A rapid Sarephath and Naaman the Syrian, a woman and a man (Lk 4:25-27). young woman (Lk 8:49-56) on the comparison with the other Synoptics After the discourse on the beati other. Rnally, a balance in the use of will allow one to highlight this Lukan tudes, Jesus realizes what he has the phrase "your faith has saved characteristic. In the parable of the announced by effecting a long-dis you" which punctuates four encoun good and the evil servant, Matthew tance healing at the request of a pa ters of Jesus with persons in a situa describes the behaviour of the latter: tion of distress: the sinner at the "..if he then begins to beat his fellow gan officer (just as Elisha did for house of Simon (Lk 7:36-50), the servants..." (Matt 24:48-51). Luke Naaman) and by restoring to the widow of Nain her only son who had woman with the flow of blood (Lk writes: "...if that servant begins to 8:43-48), the tenth leper (Lk 17:11- strike the menservants and maid recently died Qust as Elijah did for the widow of Sarephath). 19) and the blind man of Jericho (Lk servants..." (Lk 12:45). Even if the 18:35-43). Two women and two maidservants only make their ap In the parables of Luke, it is com men. The men express themselves pearance here to be the victims of mon for the characters described to in public. They cry out their distress abuse, the passage still provides ev include persons of one and the oth to Jesus. The two women do not idence of the attention Luke pays to er sex in strict parallelism. This is the speak, but approach Jesus, in each persons of one or the other sex. The case with the seamstress and the case coming close enough to touch maidservants do not go unnoticed, wine grower (Lk 5:36-38), with the him. All of these men and women farmer and the cook (Lk 13:18-21), they are explicitly named. "No one are introduced into a new situation who has left home, or brothers or with the shepherd who loses his of peace, with others and with God.^ s i s t e r s o r m o t h e r o r f a t h e r o r c h i l sheep and the house-wife who loses dren or fields for me and the gos her coin (Lk 15:1-10). It is also possi Men and Women, pel..." says Jesus according to the ble to detect connections between Gospel of Mark (Mk 10:29). "No one the importunate [male] friend (Lk Disciples of Jesus w h o h a s l e f t h o m e o r w i f e o r b r o t h 11:5-8) and the widow, who insists Like the other evangelists, Luke ers or parents or children for the on justice (Lk 18:1-8). Two examples gives a list of male disciples who fol sake of the kingdom of God..." says of "nuisances" who in the end win low Jesus (Lk 6:13-16). But Luke Jesus according the Gospel of Luke the day and illustrate the power of also gives a list of women who also (Lk 18:29). "Anyone who loves his prayer. form part of Jesus' entourage (Lk F E A T U R E A R T I C L E S

8:1-3). Can one speak of women like the one who serves [...] But I Saphira, play a negative role. Hav disciples? The term is not employed am among you as one who serves" ing deliberately introduced into the here; it will be, in contrast, in Acts (Lk 22:26-27). A little later, when the community the deadly poison of dis with respect to Dorcas who dies and community will choose seven of its simulation and deceit, the couple is restored to life by Peter: "In Joppa members for the service of tables, disappears in a spectacular manner there was a disciple^ named Tabit- this will not be by way of confining (:1-11). Conversely, Priscilla ha.." The women of Luke's Gospel them to a subordinate role. The first and Aquila are a model couple who play only the role of servants of Je of the seven, Stephen, will witness intervene with to "explain to sus and of the group of male disci to his faith before the Sanhedrin to him the way of God more accurate ples, of retainers, or better, of pa the point of martyrdom (Acts 7). ly" (Acts 18:26). trons, say certain feminist critics. It is The second will evangelize Samaria not certain though that this last re and baptize the high Ethiopian In the Acts, women often play a very mark is pertinent. According to the functionary (Acts 8). important role as household leaders. Two of these stand out particularly, gospel narrative, these women fol one in Jerusalem, the other at Philip- low Jesus all the way from Galilee The to Jerusalem {Lk 23:49). They fulfill pi. At the time of Peter's release from t h e n t h e s a m e c o n d i t i o n s a s J o In the Acts of the Apostles, we prison, Peter takes refuge in the house of Mary, the mother of Mark. seph and Matthias who are pro again encounter Luke's taste for in posed as replacements for Judas clusive language. The newly-born He is met at the door by a maidserv (Acts 1:15-26). Of course they are Christian community is composed ant who bears the beautiful name not chosen to form part of the of men and women (Acts 1:12-16). Rhode (rose bush). The Jerusalem group of the Twelve, but can one , the persecutor, incarcerates community meets in this house and deny them the title of disciple? men and women (Acts 8:3). He has transformed it into a house of goes to Damascus to seek out prayer (Acts 12:12-17). At , Mary, seated at the feet of Jesus, Paul and his missionary compan has adopted the very posture of the "people who belonged to the Way, men and women" (Acts 9:2). The ions address a group of women disciple, doing the most important gathered about Lydia, a dealer in work there is: allowing herself to be Samaritans evangelized by Philip, receive baptism, "both men and purple cloth. They accept her hospi taught by the Lord (Lk 10:38-42). women" (Acts 8:12). Luke pays spe tality and so found the first Christian An interesting parallel with the man cial attention to women of a high community in that city (Acts 16:11- f r o m w h o m J e s u s d r o v e o u t t h e d e social class, who. like men of equiv 15). After having been miraculously mons: "The people came to Jesus alent status, can show themselves freed from prison, they then accept and found the man from whom the either hostile or welcoming to those the hospitality of the jailer and found demons had gone out, sitting at Je another community at his house sus' feet (Lk 8:35). In the narrative who announce the Good News (Acts 16:16-40). A perfect parallel of Luke, the Gerasene and Mary (Acts 13:50; 17:4; 17:12). At the end of the book, women of high ism between this house mistress represent as it were the true disci rank accompany the officials of the and house master who welcome the ples of Jesus, engaged in the one Christian missionaries into their re essential task, that of attending to Empire before whom Paul must spective homes. the Word of God. They prefigure stand. They do not become directly involved in Paul's trial, but they are the disciples of Jewish or Gentile At Athens, Paul's success is less present to hear his defense speech origin, and the two sexes who will spectacular than at Philippi. How make up the primitive Christian es, alongside the men. This is the ever, when he departs from the city, case with Drusilla, the wife of the community. he leaves behind a small group of governor Felix (Acts 24:24) and believers among whom "Dionysius Moreover, can one consider service above all Bernice, sister of King the Areopagite and a woman named (diakonia) a secondary function in Agrippa. The readers of Acts, men Damaris" stand out as exemplary the Christian community? To be and women alike, have probably characters (Acts 17:34). sure, Jesus says to Martha, who is heard of Bernice who was the mis engaged in the complications of ta tress of Titus at the time of the We could complete this summary of ble service, that Mary has chosen siege of Jerusalem. Thanks to her, parallelisms with the matching "res the better part, but this Is not to de the story of Paul's trial becomes an urrection" stories, one involving a value the work of Martha. Immedi chored in the great history of the woman and the other a man. Peter ately before his passion, Jesus Roman Empire. The reader of Acts r a i s e s f r o m h e r d e a t h - b e d a w o m a n says to his disciples: "...the greatest encounters several other couples, named Dorcas (Acts 9:36-43) and among you should be like the of less elevated social rank. The Paul raises from the dead a young youngest, and the one who rules first among them, Ananias and man, Eutychus, who had gone to

16

♦ : .i BULLETIN DEI VERBUM 53

sleep during his sermon and fallen readers can emulate. Their fidelity in portant place probably held by to his death from an upper-story following Jesus, their devotion to his women at the time of the Church's window (Acts 20:7-12). person, their generosity in making beginnings. available their material possessions Finally, by his use of inclusive lan Conclusion make them an example to all. guage, Luke is taking into account After going through these numerous Nothing prevents us from theorizing the place of women in society and in man-woman parallels, it is difficult to that by the way he highlights the the Church. They do not simply fade still accuse Luke of being an author contribution of these women Luke is into the background but are explicit dangerous for the feminist cause. In aiming at a particular category of ly named. By giving them an impor his great narrative that runs from the readers: women of means in the tant place in his narrative, Luke testi annunciation of the birth of John the great Greek cities. He is inviting fies to a new type of relationship be Baptist to the arrival of Paul in Rome, those among them who have come tween men and women which is women are not simply an exploitable to believe in Christ to imitate Mary of based on the example of Jesus of commodity. They play their role Magdala, Johanna, Suzanna, etc. Nazareth. Finally, he transposes into alongside men. It is true that they and to subsidize the needs of the his narrative what Paul had formulat rarely hold positions of responsibili nascent Christian community. He is ed in the abstract: "There is neither ty. Neither do they figure in the list of further inviting them to open the Jew nor Greek, slave nor free, male the Twelve who form Jesus' closest doors of their homes, as did Mary, nor female, for you are all one in entourage, nor in that of the seven the mother of John Mark and Lydia, Christ Jesus" (Gal 3:28). Hellenists chosen for the service of the dealer in purple cloth in Philippi, tables. Nevertheless, they serve as and to play their role as hostesses. models that both male and female All of this is an indication of the im (Transl.: L. Maluf) D

' "The Gospel of Luke is an extremely 2 [Translator's note] One could add from Jesus: a man (Lk 5:17-25), and a dangerous text, perhaps the most dan here a further case of balancing be woman (Lk 7:36-50). gerous in the Bible." Jane Schaberg in tween men and woman In the Gospel of ® Acts 9:36. The word mathetria, em The Women's Bible Commentary, Carol Luke. Two individuals in Luke's Gospel ployed here by the author, is a hapax In A. Newsom and Sharon H. Ringe edi explicitly receive forgiveness of sins the New Testament. tors, Louisville, 1992, p. 275.

17 F E A T U R E A R T I C L E S - I N C L U S I V E L A N G U A G E

States of America at the present time. I do not consider myself an authority on this subject, but I do feel qualified to point out various considerations, which perhaps are not without relevance to other lan guages.

Because the Federation is not competent to pass judgement on translations of Scripture, the dec On the Use of Inclusive Language laration should at least be quali fied to exclude Scripture.

What about the use of inclusive language outside of Scripture? Some Reflections on a Recommendation Take the use of inclusive language In the liturgy. It is the prerogative of in the Final Statement of the the Church to control the transla Hong Kong Plenary Assembly tions of liturgical texts, so here again there is question of compe tency. The Federation should at least qualify its promotion of inclu sive language for the liturgy by WILHELM EGGER recognizing the role of legitimate authority in fixing liturgical texts.

There is one final consideration which I think worth mentioning. The Catholic Biblical Federation has a certain monopoly as the C a t h o l i c C h u r c h ' s u n i v e r s a l u m brella organization for promoting the pastoral use of the Bible in the linking of this laudable goal the entire world. The Federation God: Source of Life" of the 1996 with the unqualified recommenda should therefore make itself as InHongthe Final KongStatement Plenary"Word Assembly,of tion of inclusive language... accessible as possible to every one who wishes to take part in the Catholic Biblical Federation The unqualified (i.e. without any committed itself to "promoting the this goal. Now there are any restriction) recommendation of us role of women in all activities of the number of persons in the United ing inclusive language in order to States of America, women as well Federation, and promoting the use promote the role of women in the of inclusive language in its activities as men, who have strong reserva activities of the Federation in at all levels" (8.1.8).^ tions about the unqualified "pro cludes the recommendation of the motion of inclusive language at all use of inclusive language in trans 1. As a contribution to a critical dia lations of Scripture in order to pro levels". It would seem much more logue on and assimilation of the Fi mote the role of women in the ac fitting for this reason alone that nal Statement, Fr. James Swet- the Federation take no stand as tivities of the Federation. I take this nam, S.J., of the Pontifical Biblical as an abuse. One makes a transla regards inclusive (or exclusive) Institute has submitted some obser tion of Scripture to bring out the language, and let persons in the vations on this issue. He writes: United States of America handle original meaning as best as possi this problem on an ad hoc basis. The present writer has no quarrels ble to the people for whom the with the Federation's promoting translation is destined, not to "pro In summary, I think that the state mote" anything. the role of women in all activities of ment 8.1.8 as it stands should be the Federation and doubts that an |n what follows I shall consider in eliminated from the official policy yone at the assembly had such clusive language only with regard of the Catholic Biblical Federation quarrels. What is objectionable is to English spoken in the United as it applies to the United States of America, at least until someone matical gender in American us amount to "instrumentalizing" it to can offer a convincing rebuttal of age of the English language. promote the role of women. the above arguments. And I think - Fourth, English vocabulary it that some of the above arguments Hence, some reflections on gender- self has changed so that words are valid universally, so that the related language in Scripture and which once referred to all hu on the hermeneutics of texts and simplest thing to do would be to man beings are increasingly tak documents of the Catholic Biblical delete the statement as it stands. en as gender-specific and, con Federation may be helpful. 2. The issue of "inclusive language" sequently, exclusive. 3.1 The Congregation of the Doc is differently felt in different places, - Fifth, impromptu efforts at in trine of the Faith has worked out depending to a large extend on the clusive language, while pleasing "Norms for the Translation of Biblical characteristics of a given language. to some, have often offended Texts for Use in the Liturgy," norms There is also the problem of the use others who expect a degree of presented to the U.S. bishops by of inclusive language in ordinary theological precision and lin Cardinal Joseph Ratzinger. Though speech. Since Fr. Swetnam writes guistic or aesthetic refinement not officially released, they have re his observations from the perspec in the public discourse of the lit cently come to public knowledge tive of the Church in the United urgy. Some impromptu efforts through some reviews, e.g. in States of America where the issue may also have unwittingly un AMERICA published by the Jesuits seems to be a major problem dermined essentials of Catholic and the internet. Here is the text: (though he feels that his views are doctrine. relevant also for other languages 1. "The church must always seek and cultures), it may be useful to To illustrate the fourth point. Bish to convey accurately in translation h e a r a n o t h e r v o i c e f r o m t h e U n i t e d op Trautman gives the following the texts she has inherited from S t a t e s o f A m e r i c a . 2 examples: the biblical, liturgical and patristic tradition and instruct the faithful in Words such as "men," "sons," Bishop Donald Trautman, a Scrip their proper meaning. ture scholar trained at the Pontifical "brothers," "brethren," "forefa Biblical Institute, now Bishop of Erie, thers," "fraternity," and "brother 2. The first principle with respect to and formerly Chairman of the US hood" which were once under biblical texts is that of fidelity to the Bishops' Committee on the Liturgy stood as inclusive generic terms, words of the texts. Biblical transla writes in an article. Criteria for the today are often understood as re tions should be faithful to the origi Evaluation of Inclusive Language ferring only to males. In addition, nal language used by the human Translations of Scriptural Texts Pro although certain uses of "he," author in order to be understood posed for Liturgical Use^: "his," and "him" once were gener by his intended reader. Every con ic and included both men and cept in the original text should be Five historical developments have women, in contemporary Ameri translated in its context. Above all, converged to present the Church can usage these terms are often translations must be faithful to the in the United States today with an perceived to refer only to males. sense of sacred Scripture under important and challenging pasto Their use has become ambigu stood as a unity and totality which ral concern. ous and is increasingly seen to finds its center in Christ, the son of - First, the introduction of the exclude women. God incarnated (cf. DV. III. and IV), vernacular into the Church's as confessed in the creeds of the It is significant to note that Bishop church. worship has necessitated Eng Trautman sees what is usually re lish translations of the liturgical ferred to as "the problem of inclu 3. The translation of Scripture books and of sacred scripture sive language" as "an important and should faithfully reflect the Word of for use in the liturgy. challenging pastoral concern"! God as expressed in the original - Second, some segments of human languages. It must be lis 3. Fr. Swetnam does not object to American culture have become tened to in its time-conditioned, at promoting the role of women. What times even inelegant, mode of hu increasingly sensitive to "exclu is objectionable to him is the linking sive language," i.e., language man expression without "correc of this laudable goal with the unqua which seems to exclude the tion" or "improvement" in service of lified or unspecified recommenda modern sensitivities. equality and dignity of each per tion of inclusive language at all lev son regardless of race, gender, els in the second part of the relevant a) In liturgical translations or rea creed, age or ability. paragraph of the Hong Kong Final dings where the text is very uncer - Third, there has been a notice Statement. This, he says, includes tain or in which the meaning is able loss of the sense of gram translation of the Bible which would very much disputed, the transla-

□ 19 j I ! FEATURE ARTICLES - INCLUSIVE LANGUAGE

tion should be made with due re of the Old Testament in a Christo- Preserving the gard to the Neo-. logical fashion, special care should sanctity of the truth be observed in the translation of Our overarching concern in Bible b) If explanations are deemed to these texts so that a Christological be pastorally necessary or appro translating Is to preserve the sanc meaning is not precluded. priate, they should be given in ed tity of the truth of sacred Scripture itorial notes, commentaries, homi 6.3 Thus, the word man in English by rendering the most accurate lies, etc. should as a rule translate adam translation possible. and anthropos since there is no 4.1 The natural gender of persons synonym which effectively con Translating, not in the Bible, Including, when evi veys the play between the individ updating the Bible dent, the human author of various ual, the collectivity, and the unity We have to convey accurately in texts, must not be changed inso of the human family, so important, translation the texts the Church far as this is possible in the recep for example, for the expression of has inherited from the bibiical, li tor language. Christian doctrine and anthropol turgical, and patristic tradition 4.2 The grammatical gender of ogy". (AMERICA August 16, 1997) and instruct the faithful in their God, pagan deities, and angels 3.2 The issue of inclusive language proper meaning. and demons according to the ori is certainly a topic of relevance to The Bible Is time-conditioned, so ginal text must not be changed in and discussion among the United we cannot update it. sofar as this is possible in the re Bible Societies' Translations Con ceptor language. sultants. So far, no normative rules A twofold fidelity 4.3 In fidelity to the inspired Word have been issued of this type in the (cf. Evangelll Nuntiandl # 4) Guidelines for Interconfessional of God, the traditional biblical us We have to respect the original Collaboration in Translating the Bi age for naming the persons of the meaning. Biblical translations ble. However, there does exist a Trinity as Father, Son and Holy should be faithful to the original practice which is gradually becom Spirit is to be retained. languages used by the human. ing solidified and coherent, al Every concept in the original text 4.4 Similarly, in keeping with the though discussions, reflections, should be translated in its con church's tradition, the feminine and differences of opinion contin text. Above all, translations must and neuter pronouns are not to be ue. A summary of the present situa be faithful to the sense of sacred used to refer to the person of the tion and climate may be found in Scripture understood as a unity Holy Spirit. the article by J.H. Harris, "Inclusive and totality, which finds its center 4.5 There shall be no systematic Language and the Names of God," in Christ, the Son of God Incarnate in: The Bible Translator - Practical substitution of the masculine pro (cf. DV III and IV), as confessed in noun or possessive adjective to Papers, vol. 48 (1997) no. 2, pp. the creeds of the Church. The 207-217. "Most modern translations refer to God in correspondence to translation of Scripture should endeavor to avoid sexist language the original text. in any general reference to peo faithfully reflect the Word of God as expressed in the original hu 4.6 Kinship terms that are clearly ple... These kinds of choices in man languages. It must be lis translation include gender specific, as indicated by tened to in its time-conditioned, at the context, should be respected - avoiding the word "man" when times even inelegant, mode of hu in translation. women are included (e.g., Rom man expression without "correc 5.0 Grammatical number and per 9,20); tion" or "improvement" to serve son of the original text ordinarily - avoiding male pronouns when modern sensitivities. "The Bible was written in an androcentric en should be maintained. the gender is not in focus (e.g.. vironment. The translation must be Mat 12,30); 6.1 Translation should strive to in accordance with this fact, if the preserve the connotations as well - replacing male terms like "broth text is not to be manipulated"." a s t h e d e n o t a t i o n o f w o r d s o r e x ers" when, clearly, women are in But we have also to think about pressions in the original and thus cluded (e.g., Rom 12,1)" not preclude possible layers of how people understand the trans 3.3 Keeping both the above men lation. Modern language is fluid meaning. tioned guidelines and the ongoing and undergoes changes in nu 6.2 For example, where the New discussion in mind, the following ance, some sensitivities grow that Testament or the church's tradi principles should be held as gener require periodic updates and revi tion have interpreted certain texts ally agreed upon: sions. Translations have to be

20 r "faithful" to the readers' capacity to and cultures. Prostitution and recommendation only makes sense understand. If language changes, any other exploitation of women, if backed up by a firm commitment. translations also have to change. such as in tourism, should be The translations, however, have to denounced in the name of God; Regarding the areas in which the dignity of women must be promot preserve the original meaning, al - women especially should be so the time-conditioned message. ed, the area of translating the Bible encouraged to become agents cannot be categorically excluded, There are two ways of translating: of the proclamation of the as long as this is done responsibly, formal correspondence and dy Word. They should be given the i.e. respecting the Bible as the sa namic equivalence. Both are based opportunity to take over respon cred text and book of the Church on sound linguistic principles. sible and leading positions in and following the principles laid the biblical apostolate and in down by both linguistics and the Using inclusive language the Church. Women should be sense of the faith of the Church. better represented in national should not be □ and international commissions influenced by illegitimate Intru and also in the Federation itself; sions of secular culture or by po litical or ideological agendas. - the Bible is very rich in texts

It is inappropriate to use inclusive dealing with women. These of ten unknown texts should be language when it diminishes accu given back to the people of racy in the translation of the Bible. God, because the women of the There are times when the use of Bible show the way to the Reign inclusive language may enhance of God and throw light on the the accuracy of translations. role of women today. Biblical If a term in the original sense has texts that are hostile to women an inclusive meaning (very often or stand in a very sexist or patri "brothers" in Paul), this meaning archal tradition of interpretation should be rendered; if a term was should be proclaimed always gender-related, the modern read with a critical comment made ers' should know, also in the trans on them;

lation, that it is gender-related. - women have to be involved in C o m m e n t a r i e s a n d h o m i l i e s h a v e Bible translations and in the re to explain the time-conditioned visions of these translations as characteristics of the texts. a guarantee that their needs will 3.4 The Catholic Biblical Federation be heard. has not been insensitive to the "im The much shorter paragraph of the portant and challenging pastoral Hong Kong Final Statement of 1996 concern" of the role of women in must be interpreted in the light and church and society and of inclusive context of the document of 1990. language. Already six years before This is all the more important since, the Hong Kong Plenary Assembly, in its Bogota Final Statement unfortunately, in the discussion of the drafts of the Final Statement in (1990), the Federation formulated the following recommendation on Hong Kong there was not enough time to give all participants the the role of women in the Church: chance to voice their opinion. The lay people, and especially One of the obvious differences be women, are going to have an im tween the Statements of Bogota and portant role in the life of the Church. Therefore, we strongly Hong Kong lies in the terms "we recommend the following: strongly recommend" (Bogota) and "the Catholic Biblical Federation - the Church and the biblical- commits itself (Hong Kong). Both pastoral work should assist in all terms are valid; they do not exclude efforts to emancipate women in each other but emphasize different the different countries, nations aspects of the same reality. A strong F E A T U R E A R T I C L E S - I N C L U S I V E L A N G U A G E

' Cf. H. Schreiber, Integrative Language the original Greek of the New Testa sive sense to make its elimination ad and Its Use in Bible Translations: BDV ment. Its insertion in the original vernac visable. But the exclusion of the word No. 42 (1997) 19-20. ular of the post-Conciliar period was "men" is done because it could be mis undoubtedly occasioned by the desire understood, not because inclusive lan 2 From the same letter: On the other to stress the universal applicability of guage is being "promoted". hand, an example where inclusive lan Christ's redemptive death, which a liter guage has been approved for a good al translation of the Greek/Latin "many" ^ Bishop Donald Trautman, former reason is found in the words of conse would not have conveyed. The phrase Chairman of the Bishops Committee on cration of the Mass, where the phrase "Christ died for all men", so common the Liturgy, Criteria for the Evaluation of "for you and for all men" has been offi thirty years ago, can easily account for Inclusive Language Translations of cially changed in the United States of the use of the word "men". At that time Scriptural Texts Proposed for Liturgical America, to the best of my knowledge, the word could be taken as inclusive, Use to "for you and for all". The use of the but now no longer, for now there are ^ H. Schreiber, p. 20. word "men" is unnecessary in view of enough persons to take it in an exclu

The God who is the liberator of Israel, the God who is compan ion, lover, friend, can at the same time express himself in the feminine. This is a fruitful mother active and liberating, the woman who enters into friendship within the tent, the loving mother of our earliest days, sometimes the angry stepmother, often a silent companion, other times a strong word, a rock of self-esteem, often a trusting and shining guide. The Scriptures tell us and the Gospel shows that if we speak of God in one single way then we are guilty of idolatry and arrogance, we are attempting something absurd, something dead-ended. We cannot shut up the ocean in a thimble: how then can we claim to shut up God in a limited and univocal word?

Excerpt from: Mercedes Navarro Puerto, Dios Padre-Madre en la historia de libe-racion del pueblo, 1999 BULLETIN DEI VERBUM 53

world today are reacting to Biblethetranslators transformedaround self-under-the standing of women who are no longer willing to be rated as sec o n d - c l a s s h u m a n b e i n g s { t h e "weaker sex") or to allow their de velopment or their role in society to be obstructed by male supremacy. Today's German Version "Gute It is true that particular biblical ex pressions could and can be ap Nachrlcht" - an Example of a Bible pealed to in support of the tradition al understanding of the women's Translation In Inclusive Language role; but in the meantime we have also come to recognize that these expressions cannot be isolated from the witness of Holy Scripture taken as a whole. Particularly in the HELLMUT HAUG words of Jesus and of Paul we find impulses for a true equality of sta tus and respect for women - im Bible translations with inclusive language are relatively rare in the Ro pulses that challenge established societal values and that for a long mance languages. In the Anglo-Saxon and German language realms, time have received too little atten however, a number of Bible translations have appeared in the last tion, under the influence of a patri two decades which have consciously endeavored to accurately archal society. translate gender-related terms into the modern languages. Of course translations of this kind are subject to marked differences in terms of If, then, we take women's questions the possibilities, the necessities and the problems specific to each seriously today in the churches, we are not simply reacting to a con language and culture. The fact that translations also exist that regard temporary trend, to a "phenomenon themselves as "spearheads of emancipation" and that occasionally of fashion", rather we are being re take questionable liberties in rendering texts in no way detracts from minded of our own roots. That this the effort, the seriousness and the quality of competent inclusive lan r e m i n d e r c o m e s t o u s f r o m t h e o u t guage Bible translations. side, as a consequence of develop ments in secular society, does not Among such serious translations in the Anglo-Saxon realm we could justify closing ourselves off to it; if mention among others: NJB: The New Jerusalem Bible (1985), ICB: anything, we should regret having International Children's Bible (1986). NOV: New Century Version been so slow to develop seeds of a (1987), NAB: New American Bible (revised 1988, 1990), REB: Re social transformation found already vised English Bible (1989), NRSV: New Revised Standard Version in our own Christian sources. (1989), GNB/TEV: Good News Bible ! Today's English Version (1992), Even the original translators of the GW: God's Word (1995), CEV: Contemporary English Version, Inclu Gute-Nachricht-Bibel (Today's Ger sive Language Edition (1996), NIRV: New International Reader's Ver man Version of 1982) had to be re sion (1996). minded that they had fallen victim to androcentric speech habits and In German translation such an effort may be seen, among others, in prejudices. The translation policy the "Neue Gute Nachricht" edition. In the following article, the possi employed by them, which preferred bilities and limits of translation in the tension between original text an equivalency approach to a literal and modern text will be illustrated. With every problem peculiar to a rendering (i.e., dynamic or function given language, the reflections on translation principles, on idiom al equivalence, rather than formal and on the function of translations are concerns that transcend any correspondence) had led to a situa particular culture or language. tion in which the male-centered per spectives sometimes became even The author. Dr. Hellmut Haug, is a Protestant theologian and one of more blatant than they were in tra the translators of the "Neue Gute Nachricht'. ditional translations. When, for ex- FEATURE ARTICLES - INCLUSIVE LANGUAGE

ample, "father and mother" are ren The publishers responsible for To The participation of women in eccle- dered together as "parents", or "sons day's German Version, the (Protes sial life, their important role in the and daughters" as "children", be- tant) Bible Societies and the Catho Pauline communities, is a fact that l i c B i b l i c a l A s s o c i a emerges with all desirable clarity t i o n s i n G e r m a n - from the greeting lists of the Letter to speaking areas, de the Romans (Rom 16). The real cided for this reason, question then was this: in what spe We take women's questionsjQpg in the course of a cific passages are men only intend scheduled revision of ed? They are, e.g.. clearly and ex seriously today in the the translation, to em- clusively in view in the pericope of 1 Thess 4:1-8 (where in one verse the churches, we are not simply''M'y fully the "functional wives of the addressees are alluded reacting to a contemporaryQfy equivalence" princi- to). When, however, in the immedi r p i e , a n d t o p a y d u e ately following verse, 4:9, Paul trend, to a "phenomenon1 of OT attention to the per- speaks of "brotherly love", the term can only have an inclusive meaning. fashion", rather we are being® g u a g e t h a t i n c l u d e s )eing spective of a lan- A number of possibilities are availa reminded of our own roots3tS women. The result ble for an inclusive rendering. The appeared in 1997 as most obvious, in German, would the "Gute Nachricht have been the term "Geschwister" Bibel" published by (which means brothers and sisters); the Deutsche Bibel- but the expression is customary cause today we tend to avoid pon gesellschaft (German Bible Society) only in Christian circles. So all that derous coordinated pairs and prefer in Stuttgart. (Besides the author of was left was a two-member, dis inclusive generic terms, women are this article, two other male transla junctive form. Modern conventions thereby "rendered invisible" and a tors participated at a primary level, of politeness would require in this male-centered prejudice reinforced. but a good number of exegetical case that the female member come It should also be mentioned that the experts as well as theologically first: "sisters and brothers". The re 1982 translation tended toward a trained women were employed as visers decided for the opposite or certain prudery that could have advisors). der, however, because they did not made women feel discriminated wish to obscure the fact that for against in terms of the integrity of P o s s i b i l i t i e s a n d Paul the precedence of the male is their bodily being - such as when iimitations of inciusive forms taken for granted (cf. 1 Cor 11:31). we used a circumlocution to avoid The order "brother, sister" corre speaking of a "mother's womb and How did the revisers approach the sponds, in fact, to the one text in mother's breasts" in the blessing task of an "inclusive" translation and which the double-member expres over Joseph in Gen 49:25. what were some of the things they sion occurs within the (Greek) New experienced along the way? Let us Testament itself (James 2:15), and On the other hand, the Today's Ger begin with the already alluded to also to the procedure followed by man Version was untrue to its own example of "brothers". The first the New Revised Standard Version principles when it held to the tradi thing that had to be done was to and the Revised English Bible. To tional masculine rendering of inclu determine which passages actually day's German Version, like the first sive forms and had Paul address called for an inclusive sense. It was named English Version, adds a re h i s l e t t e r s t o " b r o t h e r s " . I t i s w e l l - never a question of mechanically assuring note, which does not, known, if still too seldom observed, inserting "sisters" into each and however, as does the note in this that the Greek plural form adelphoi every text that employed the term English Bible, read "literally: broth can have an inclusive sense, one "brothers": that would have been ers" (Gk brothers), since that is in that includes women, and that the pure ideology. A translation that correct. A note of this kind, moreo term does in fact most often have speaks to people is not one that ver, raises the suspicion of transla this meaning in Paul's letters. (Cf. adapts the biblical text to contempo tor manipulation because it ob Phil 4:1-2, where Paul begins a com rary thought habits; rather it is one scures the fact that the Greek adel prehensive admonition addressed that aims to bring to expression as phoi literally means "brothers" or to the "brothers", and immediately, in clearly as possible, in contemporary brothers and sisters". And it is pre the next sentence, focuses more terminology, what the text actually cisely this latter point that is made narrowly on two women, who are says in its original formulation. Basic by the foot-note in the German not getting on together!) exegetical work was needed here. translation.

24 r BULLETIN DEI VERBUM 53

While the inclusive understanding in whom Jesus calls to follow him, are i s a m a n h o o d t h a t i s f a r r e m o v e d the case of "brothers" {adelphoi) is being called for the function of wit from any macho image. As Father, linguistically certain and generally ness, from which women were ex God is he who is merciful and lov recognized, from the point of view of cluded on the basis of Jewish law. It ing; and motherly traits are also as content firm conclusions may also is apparently for this reason that in cribed to him (Is 49:15; 66:13). But be drawn, in other cases, from his the much cited passage of Lk 8:1-3, this does not give us the right, e.g. torical circumstances. For example, where he explicitly speaks of women in the Our Father, to substitute in the paraenesis addressed to who follow Jesus, Luke avoids disci "mother" for "father" or to employ an s l a v e s a n d m a s t e r s w o m e n a l s o ple terminology and sees the wom expression like "father-mother". We have to be included, since it is cer en in the function of "service", that is, even had to ask something of wom tain that there were female slaves as of concern for bodily well-being and en with our difficult decision to re well as slave mistresses {e.g., Lydia (presupposing here women of some t a i n t h e t e r m " L o r d " a s a s u b s t i t u t e in Phllippi). Nor has anyone ever as means) of financial support. for the circumlocution of the Old serted that women are excluded Testament name for God (the so- from the expression "" in This gave us a clear blueprint for the called tetragram JHWH, pro Matt 5:9 or Gal 4:5. The masculine revision. It is to be noted of course nounced Jehovah or Yahweh). form in this case stands for the gen- that in the introduction to the ser derless form of angelic existence mon on the plain Luke names a However unfortunate this accepted proper to the children of the resur three-layered audience that antici rendering may appear to be from rection (Lk 20:36). it is also required pates the relationships in the Acts of today's perspective, it is so firmly by the ancient inheritance laws as the Apostles: the Twelve Apostles, anchored not only in the entire well as - but even purely grammati the crowds of "disciples", and the translation tradition, but above all in cally! - by the parallel to Christ as great throngs of outsiders, to which the New Testament itself that its re "Son" (see Rom 8:14-17 and espe the apostolic witness that emanates placement would have had the ef cially Gal 4). In these cases a foot from Jesus is addressed (cf. Acts fect of tearing the two testaments note: "literally: sons" is appropriate. 5:12-16 and the situation of the apart. It was, after all, only this ren Pentecost sermon in 2:14, com dering of the Greek term kyrios that T h e r e i s s o m e d e b a t e o v e r t h e pared with 1:13ff). By means of this arrangement Luke question of whether there were fe male "disciples" of the earthly Je w i s h e s t o m a k e c l e a r t h a t t h e directives of Jesus here giv sus. Undoubtedly there were wom A Bible translation is en who followed Jesus; this is why en are valid precisely for the feminist theologians argue strongly post-Easter community. In or neither a "spearhead that these women should be placed der to reflect this nuance. To on an equal footing with the male day's German Version pro of emancipation", nor disciples and that the plural "disci ceeds with carefully nuanced should make access ples" must have an inclusive sense. distinctions at 6:17; it does Now it is perfectly clear that this is not speak of female disciples to the text needlessly the case in the terminology of the (Jungerinnen) as in the Acts difficult for women Acts of the Apostles, where all mem of the Apostles, but instead it bers of the community are referred says: "a great crowd of his to as "disciples" (e.g.. Acts 6:1, 7; disciples, men and woman, had come together" (with a 9:1, 19), because the term "Chris tians" was not yet In use (cf. Acts foot-note). On the other hand, for enabled the New Testament au the commissioning scene in Matt 11:26). But it is precisely from Luke thors to claim that expressions that we learn that this situation can 28:19, where in Greek we find only about the God of Israel had been the verb "to make disciples" (in fact not be read back into the time be fulfilled in Jesus Christ, the "Lord". fore Easter and Pentecost. The con literally: "to disciple"!), we employ This happens, for example, with the ditions of discipleship formulated the post-Easter terminology without prophetic word of Joel 3:5 "whoever reservation: "make all people my by the earthly Jesus and which calls on the name of the Lord will even Luke the "friend of women" disciples" (in German: "meine be saved", as cited in important cites unaltered in 14:26f, are clearly Jungern und Jungerinnen"). New Testament passages (Acts addressed to men, who are required A delicate and fiercely debated 2:16ff in context and alongside the to leave behind wife and children. point are the terms used for God. core expression in 4:12; Rom 10:9- This exclusive sense is connected The biblical Image of God has a 13), though this is often not recog with the fact that the disciples, "male" stamp, though of course this nized even by Bible translators and

25 F E A T U R E A R T I C L E S - I N C L U S I V E L A N G U A G E

Christian interpreters. (The very free ever, a few linguistic strategies that such expressions. It is no solution "Hoffnung fur aiie" translation in were adopted should be mentioned here to always avoid the problem scribes this misunderstanding firm in closing. One problem are the by resorting to a plural form ("ail ly in Rom 10:12; it does so by add plural forms for groups of persons, who..."). Other means are available, ing the word "God", against what is which formerly one could assume e.g. the masculine form ("he who") clearly suggested by the context; were understood in an inclusive can be blunted by suppressing the instead of "the same is Lord of all", sense, but today are increasingly corresponding, and more pointedly namely Christ, we find here: "God is taken otherwise. This occurs above masculine "he": "one (he) who digs one and the same Lord"!) ail in occupational terms and in a grave for others will (himself) fall designations of peoples. Here, for into it" (Prov 26:27). Today's German Version retains the stylistic reasons, the translation term "Lord", but wherever it stands A text need not stand out as being must rely on the old inclusive for the Tetragram in the Old Testa "gender-inclusive"; the more unob meaning. We refuse, for example, trusive inclusive language is the ment, it is written in small-capital to speak continuously of and better. A bible translation is not a script (so Lord, German: Herr), as Jewesses, or, in German, "Griechen is also done in the revised Luther und Griechinnen", etc. and the divi "spearhead of emancipation", as Bible. For some women who do not sion of the community into "Chris some feminists demand that it be understand this as a "signal", the of with their call for a totally purified ten und Christinnen" is even theo fense is simply aggravated by this language. It should not however logically problematical. Only in device. But it is absolutely neces those places where the highlighting make access to the text needlessly difficult for women either. The chur sary to cail attention to the improp of women is appropriate - as in the er sense of Lord, the substitute case of slaves and (in a limited way) ches owe women some amends. character of this word, and to distin This is not a matter of trendy adap disciples - do we use the cumber tation or accommodation, but a guish clearly between the divine some double-term expressions. name and the Hebrew term adonai, matter of justice, both in terms of which actually expresses the lord Even expressions such as "every contents and of language. The goal ship of God. one" (German: jeder), "everyone, is: equal rights of access for men who" (German; jeder, der") or "who and women, and the respecting of ever... he" (German: wen. der) for Linguistic strategies rights that so many biblical texts, example constitute a problem in the rightly understood, grant to women. Naturally, a great many individual romance languages as well as in problems could still be enumerat German. Today women increasing ed. To be even half complete, how ly feel themselves excluded by ( T r a n s l . : L M a l u f ) □

26 BULLETIN DEI VERBUM 53

LJJ X O

u - < ^O LU ^ LU Q Africa y= uj

Biblical Pastoral Ministry in the Diocese of Kumasi, Ghana Catholic Diocese of KumasI On 19-20 February 2000 the 20"^ anniver A very important feature of the program Biblical Apostoiate- Diocesan is the collaboration with Parish Priests. Pastoral Centre sary of the biblical pastoral ministry in P.O. Box 5624 Kumasi diocese will be celebrated. Gath Participants are recommended for forma Kumasi erings will take place in different parishes tion by their Parish Priests who are also Ghana and input will be given by a core team consulted at the end of the program, to Tel.: +233-(0)51-279 55 ascertain whether the participants are to Fax: +233-(0)51-243 61 consisting of members of the Diocesan Pastoral Institute. Most of the speeches be graduated and commissioned by the and discussions will be in Twi, the local Bishop. vernacular. Liturgical celebrations In Ashanti style are planned. The biblical The Diocesan Biblical Formators Pro apostoiate has really 'caught on' in Gha gram (DBFP) accompanies the gradu na during the past 20 years and is bear a t e s o f t h e B a s i c B i b l i c a l F o r m a t o r s P r o ing wonderful fruit today. gram during their work in the parishes. Using the Lectionary, commentaries and The 2-year Basic Biblical Formation study notes, participants are helped at Program is a Bible course intended to their monthly meetings to prepare the introduce the faithful to Sacred Scripture Sunday Gospel-sharing groups in their and the Christian Life. The weekend parishes. The main objective of the DPFP (once a month for 20 weekends, spread is to offer spiritual enrichment and forma over two years) participants spend 16 tion to our people and to help them pray hours hearing, pondering and sharing with the Church. the Word of God. Bible topics are treated alongside Christian Life topics. Graduates meet twice a year - In May and November - to deepen their knowl The methods used include lectures, edge of the Scriptures and to evaluate demonstration, small group and class their performance. Emphasis is laid on discussions, role plays, readings assign prayerful reading of the Word of God. At ments, reports on parish projects, the the end of these follow-up meetings use of TV and video shows and resource graduates resolve to Implement aspects persons. By the end of the seventh ses of final statements of either the Catholic sion, participants have been introduced Biblical Federation or Biblical Center for to the Nature of the Bible, Salvation His Africa and Madagascar which concern tory, Sacred Scripture in the life of the the lives and needs of the people of God Church (Dei Verbum), literary forms and In the Diocese. methods of Bible study and gospel shar ing. During the weekends, participants Formation remains the most important are guided to lead prayer sessions and activity of the biblical pastoral ministry in prepare the liturgy. Kumasi.

Divine Word Missionaries- Dei Verbum Course Ghana Ghana Province in the year 2000 P . O . B o x 3 2 8 5 Accra The SVD will mark the celebration of the Course Ghana 2000. This course will Ghana take place from September 1 to October Tei.: +233-(0)21-66 78 36 year 2000 in Ghana by organizing a bibli Fax: +233.(0)21-23 03 05 cal course modeled after the Nemi Del 13,2000 (40 days). E-Mail; [email protected] Verbum Course called Dei Verbum

27 L I F E O F T H E F E D E R A T I O N

Asia

Third South Asian Workshop, Bangalore

National Biblical Catechetical From 4 to 6 December 1999 the Third challenges of the Biblical apostolate and Liturgical Centre Asian Workshop, on the theme "Jour ("The Asian Image of Jesus", by Jacob (NBCLC) Theckanath; "Bible and World Religions - Hutchins Road 2"^ Cross neying with the Word of God in a Plural Post Bag 8426 istic World" took place in Bangalore, In Perspectives on Biblical Ministry in the Bangalore - 560 084 dia. The conference was held at the Pluralistic Context of South Asia - Chal India NBCLC (National Biblical Catechetical & lenges for the Third Millennium", by Paul Tel.: +91-(0)80-547 23 69 Puthanangady) in the preparation proc Fax: +91-(0)80-546 01 94 Liturgical Centre) and delegates from E-Mail: [email protected] Bangladesh, India, Nepal and Sri Lanka ess for the coming Plenary Assembly and E-Mail: [email protected] were in attendance, together with the they treated these important topics from a coordinators of the Asian subregions south Asian perspective. and the General Secretary of the Feder In their reports, the participants in the ation. workshop provided insight into the work The theme of the Workshop, "Journey of the institutions they represent, into the situation of the Biblical apostolate of their ing with the Word of God in a Pluralistic World", was consciously chosen in view respective countries and into the situation of the upcoming Plenary Assembly of of the local churches of the South Asian the Federation in Lebanon in the Year subregion. 2002. A number of group and panel dis In connection with the preparation for the cussions were devoted to this theme. upcoming Plenary Assembly important The main papers for the workshop had texts from this and from other workshops to do with the areas of inculturation, will be made available at a later time in Christianity In a multi-religion context. the Bulletin Dei Verbum.

Europe

Meeting of the Latin European Subre gion in Luxembourg REPORT BY IRENE VEGA Service Biblique DIocesain From 8 to 11 October 1999 the yearly There is no highly developed "Bible Cul Grand Seminaire meeting of the Latin European Subre ture" in Luxembourg. In a country that did de Luxembourg not know the Reformation and that lived 52, rue Jules-Wilhelm gion of the Catholic Biblical Federation L- 2728 Luxembourg was held in Luxembourg. Representa the Counter-Reformation in an Intense way Tel.: +3 52-43 60 51 331 tives from Luxembourg, Italy, France, such a culture has always been an object +3 52-43 60 51 40 Great Britain, and the General Secretary of suspicion. This meant that the Bible was Fax: +3 52-42 31 03 of the Federation took part. Once again not traditionally employed in salvation-his E-Mail: [email protected] the representatives from Lebanon and torical perspective but served rather as a from the United States made it to our source for educational literature and mor meeting. alizing readings.

The Vicar General of the Archdiocese of Only in the last few years has the Bible in creasingly begun to be read in common (a Luxembourg described for us the situa third of the population are not native Lux- tion of the Biblical apostolate in his small embourgers). In 1990 the Service Biblique country. Of the 40,000 inhabitants 90% Diocesain was founded. This institution are Catholic, but only 15% are practicing has played an important role in promot Catholics. Secularization has left deep traces in its wake. Ten lay persons In the ing Bible reading in the country. Luxembourg are in The activities of the different countries of volved in the Biblical apostolate. the Subregion are very varied. The major-

28 I

J■ BULLETIN DEI VERBUM 53

ity of them run schools for fundamental the participants (Bible and world, Bible and adult education in the Biblical field and multimedia), and attention was giv (Loreto and La Verna in Italy, Los Angeles en to preparations for the next sched in the USA, a summer course in Catalo uled meeting of the Federation, to take nia, etc.). Many countries of the Subre- place from 6 to 8 October 2000 in Portu gion have publications for the Biblical Ap- gal. This meeting will be devoted above ostolate, organize conferences, exhibi all to the following question: Is there a tions on the topic of the Bible, etc. biblical spirit that pervades the whole apostolate? Do our countries really have On Saturday evening we introduced vari ministers of the Word? A program will be ous activities on the subject of the Jubilee sent to all members in preparation for Year. The Plenary Assembly of Hong the meeting. At the meeting in Portugal Kong had called on the participants to members will also put forward sugges take up the theme of debt remission. The tions for the Plenary Assembly in Leba Service Biblique Diocesain of Luxem non. bourg was particularly engaged in this The Luxembourg meeting once again area (participation in the national platform on debt remission and publication of a provided an interesting opportunity to book on the subject). exchange projects and to bring mutual support and strength to each other in On Sunday some time was left for debat our common dedication to the spread of ing topics that had been suggested by G o d ' s W o r d .

F r o m t h e S w i s s C a t h o l i c B i b l i c a l Association

B e s i d e s t h e v a r i o u s c o u r s e s f o r t h e d e a n The Biblical Association (SKB) was com Bibelpastorale Arbeiststelle eries, ongoing education for catechists, missioned to write an article on faith- (SKB) filled Bible reading for material to be Bederstr. 76 etc., a central concern in the past year has 8002 Zurich been the education of those responsible sent out to all parishes, spiritual direc Sultzerland for Bible course and education work. For tors, religious communities, etc. on the Tel.: +41-(0)1-202 66 74 eight weekends, of two and a half days vocation apostolate on the topic "Spiritu Fax: +41-(0)1-201 43 07 E-Mail: each, twenty three Federation members al Places and Ways of Experiencing [email protected] met to discuss knowledge of the Bible as God". Life-experiences from various re well as methodological competence in the gions of the Federation had an input area of education work with adults. "Com here; without the work of the Federation mon reading and living of the Bible" was a this article would never have been pos good experience, characterized by a sible. From the Jewish tradition, the arti broad spectrum of exegetical approaches, cle called attention to the "Mystique of texts, adult orientated methods. For each Reading and Learning". From the en weekend, different speakers were availa counter with liberation-theological Bible ble. readings in Latin America and with Car los Masters came the impulse for the ar The cooperation of the Swiss Catholic Bi ticle "Mystique of Real Life and of Ac ble Agency with the German and Austrian tion", and the encounter with Asia and Bible Agencies is of inestimable value for Maria Ko was the impulse for "Mystique the production of periodicals, and thus for of Silence and of Openness to the Infi a vital part of our Bible Agency work. The nite". A contribution was also made to circulation projected on the basis of this Lectio Divina, inspired by Cardinal Marti cooperation as well as the professional ni and Bishop Egger, and attention was quality of the work in Stuttgart have made also called to a form of common Bible possible three high-quality products in the reading that has been developed and periodicals "Bibel heute", "Bibel und tested in the Philippines by L. Feldkam- Kirche" and "Welt und Umwelt der Bibel". per. The demand for written documentation in the field of Bible work is considerable. □ For further reading

Bird, Phyllis A. Missing Persons & Mista LaCugna, Catherine, ed. Freeing Theolo ken Identities: Women & Gender in An gy: The Essentials in Feminist Perspec cient Israel. Minneapolis: Augsburg Fort tive. New York: Harper and Row, 1993. ress Publishers, 1997. Newsom, Carol A. and Sharon H. Ringe, Clark, A. Elizabeth. Women in the Early eds. The Women's Bible Commentary. Church. Message of the Fathers. Vol. 13. London; SPCK. Louisville, KY: Westmin Wilmington, Delaware: Michael Glazier, ster/John Knox Press, 1992. 1983. Oduyoye, Mercy A. and Musimbi R. Ka- Danby, Henry. The Mishnah Translated nyoro, eds. The Will to Arise: Women, Tra from the Hebrew with Introduction and dition and the Church in Africa. Maryknoll, Brief Explanatory Notes (London: Oxford N.Y: Orbis Books, 1992. University Press, 1938); see under "Nashim". Okure, Teresa. "Biblical Perspectives on Women: Eve, 'the Mother of all the Living' Fabella, Virginia and Mercy A. Oduyoye, eds. With Passion and Compassion: (Gen 3:20)". Voices from the Third World. Third World Women Doing Theology. Philippine Edition VIII/2 (1985), 17-24. Maryknoll, NY: Orbis Books, 1988. Okure, Teresa. "Women in the Bible". In Graff, O'Hara A., ed. In the Embrace of With Passion and Compassion: Third God: Feminist Approaches to Theologi World Women Doing Theology, 47-59. cal Anthropology. Maryknoll NY: Orbis Edited by Virginia Fabella and Mercy Amba Oduyoye. Maryknoll, New York: Or Books, 1995. bis, 1988. Gomez-Acebo, Isabel (ed.). Relectura del Genesis, editorial Desclee De Brou- Okure, Teresa. "The Significance of Jesus' wer, Bilbao 1998 (2^ ed.). Commission to Mary Magdalene". Inter national Review of Mission LXXXI/322 Gomez-Acebo, Isabel (ed.) Diezmujeres (1992) 177-188. oran ante un cuadro, ed. DDB, Bilbao 1998 Okure, Teresa. "The Will to Arise: Reflec tions on Luke 8:40-56". In The Will to Ari Gomez-Acebo, Isabel (ed.). Dios tam- se: Women, Tradition and the Church in bien es Madre, San Pablo, Madrid 1994. Africa, 221-130. Edited by Mercy A. Johnson, Elizabeth A. She Who Is: The Oduyoye and Musimbi R. Kanyoro. Mary Mystery of God in Feminist Theological knoll, N.Y: Orbis Books, 1992. Discourse. New York: Crossroad, 1992. Okure, Teresa. AYTHN (Jn 12:7): Johnson, Elizabeth A. Friends of God The Challenge of the Anointing at Betha and Prophets: A Feminist Theological ny (Jn 12:1-8 and //s) for the Contem Reading of the Communion of Saints. porary Church". In Universaiisme et Missi New York: Continuum, 1998. on dans la Bible, 137-146. PACE. Nairobi: BULLETIN DEI VERBUM 53

Bible Translations

Katholische Jungschar Oesterreichs et First Catholic Version BICAM, 1993. of the Bible In Nepali

Okure, Teresa. "Feminist Interpretations in The history of this first Catholic version Bellarmine Institute of Lan Africa", in Searching the Scriptures, pp. dates back to the late sixties when Fr. F. guage Convent Road Farrell, sj, arrived in Singamari, North 76-85. Vol. 1. Edited by Elizabeth Schus- Darjeeling-734101 sler-Fiorenza. New York: Crossroad, Point to take up translation work into India 1994. Nepali. After his death in 1990 the other members of the translation team contin Okure, Teresa. "The Mother of Jesus in ued the translation work and now the the New Testament: Implications for Wo complete Bible in Nepali has been pub men in Mission". Journal of Inculturation lished. In this issue various memory-aids Theology 3/2 (1995) 196-210. have been included for most of the sev

Okure, Teresa. "John". In International Bi enty-three books, including an introduc ble Commentary: A Catholic Ecumenical tion and outline for each book and vari ous drawings and maps. Commentary for the Twenty-First Century, 1438-1505. Edited by William R. Farmer et alii. Collegeville, MN: Liturgical Press, 1998. Bible In KIkongo

Reseha Biblica: La mujer en la Biblia 14 An new edition of the Bible in Kikongo, V E R B U M B I B L E (1997). MPOV'A NZAMBI, has been published B.R 7463 Kinshasa Schussler Fiorenza, Elizabeth. In Memory by Verbum Bible. Kikongo is a language Rep. Dem. Congo of Her: A Feminist Theological Recon spoken by over two million inhabitants struction of Christian Origins. New York: in the Congo. For further information Crossroad, 1983. please contact:

Schussler Fiorenza, Elizabeth. Disci- pleship of Equals: A Critical Feminist Ekklesiaology of Liberation. New York: Crossroad, 1993.

Schussler Fiorenza, Elizabeth. Jesus: Miriam's Child, Sophia's Prophet. New York: Continuum, 1994.

Schussler Fiorenza, Elizabeth. The Power of Naming A Concilium Reader in Feminist Liberation Theology. Maryknoll, NY: Orbis, 1996.

31 The Catholic Biblical Federation (CBF) is a world-wide association of Catholic organizations committed to ministry to the Word of God. At the present time, the CBF membership includes 90 full members and 217 associate members coming from a total of 126 countries. The activities of these organizations include the preparation of Catholic and interconfessional Bible transla tions, the propagation of and in general the promotion of a deeper understanding of the Holy Scrip ture. The CBF promotes the biblical pastoral activities of these organizations, provides a forum for the world-wide sharing of experiences in the field, searches for new ways of bringing the joy of God's Word to the faithful throughout the world. The Federation seeks collaboration with the representatives of biblical scholarship as well as with Bible Societies of various confessions. In particular, the CBF works toward the promotion of the reading of the Bible within the context of concrete life situations and the training of ministers of the Word in this direction. The ministry to the Word of God is ministry to the unity of and communication between human beings. A world which grows together with the help of modern communications and yet continues to show signs of hate and destruction needs more than ever words of peace and of fellowship with God and with each other. Wilhelm Egger, Bishop of Bozen-Brixen, President of the CBF