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A lively, deep, personal look at some of the Old Testament's most powerful and intriguing women. From Sarah, who was unafraid to nudge God into action; to Hagar, whose courage and passion founded a nation; to Judith, a woman and warrior whose faith saved God's people, readers will examine the stories of biblical women up close and personal. As they to read between the lines, readers will learn to use Bible stories to throw light on the stories of their own lives. Each chapter will include questions for discussion and reflection, making this an ideal parish study book, or the perfect volume for Lenten meditation.
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Theology & ReligionSubtopic
Biblical StudiesCHAPTER ONE
Still Friends with God:
The Eve No One Remembers
THE PATCHWORK BIBLE
There was a time when this part of the chapter probably wouldnât have been necessaryâor maybe even possible. If you were raised the way most of us were, the Bible was simply the Bible, that book that sat on the shelf in the parlor, or on the lectern at the parish church. Your granddad (like mine) may have read a chapter of it aloud every morning, and the expert, whether priest or minister, preached about it on Sunday, but either way, it was simply the Bible, and that was that. Mostly, you were simply expected to listen up.
I do recall having to memorize large chunks of it in Sunday School, and earning a colorful little sticker for every verse I managed to recite back. Since this was in the days before most folks knew what the word ârelevanceâ meant, and I had a pretty good memory, I canât recall being too upset at not understanding a great deal of what I memorized. After all, kids are constantly up against things they donât understand. In a bilingual family like mine, itâs hard enough sorting out which words belong in what language, much less worrying about words nobody ever said in real life anyway. Like most of my classmates, I quickly tumbled to the fact that John 11:35 was the shortest verse that would get you a sticker (âJesus wept.â), and that you wanted to stay away from books like Nehemiah, which were just jammed full of unpronounceable names. Beyond memorizing, or hearing it preached about, most of us werenât encouraged to ask too many questions about the Bible. It was there. It was itself. It was IT. And that was that.
For some of us, it came as a great shock to discover that the Bible isnât simply ITâa single bookâbut a whole collection of them, many decidedly user-unfriendly, and a number of them an editorâs nightmare (or at least the work of some of the sloppiest editors in history). The fact is, the original writers had no idea they were creating Scripture, particularly since the idea of Scripture didnât yet exist. They wrote things down from a sincere and genuine belief that it was important to preserve these stories, rules, and insights for others, but they didnât figure what they were writing would become untouchable. Their heirs didnât have that idea, either, and set about merrily improving the text (is there a writer or editor alive who doesnât believe they can make it better?), or rewriting it to fit their own ideas of what was important to preserve. It didnât become untouchableâunrevisableâuntil it had been centuries in the revision, and there was no possible way on earth of reconstructing the original.
The literary smorgasbord we call the Old Testament, which contains a little something for everyone, ranges in age from oral traditions dating back at least to 2000 B.C.E.1 to tightly crafted literary works written just a few hundred years before Christ. It spans social, religious, and political developments from the traditions of families or clans of wandering herders and traders, to the royal archives of typical late Iron Age kingdoms in the Middle East, to the cosmopolitan world of Hellenistic Alexandria. Itâs the work of family storytellers, royal archivists, pious lawgivers, and rebellious visionaries. For every Isaiah, capable of poetry that lifts us to the breathtaking vision of Godâs awesome mercy, thereâs at least one earnest bureaucrat dithering over language thatâs specific enough to hold up in court. How all of these writings manage to coexist in a single volume is possibly the greatest miracle since the parting of the Red Sea. But itâs a very human miracle, the work of countless scribes, retellers, editors, and preservers.
EVE: SHUFFLINGâAND UNSHUFFLINGâTHE DECK
You could say the Bible is sort of like a deck of cards, made up of different suits. The folks who put it together shuffled the cards up and called it a book. Itâs hard to tell what suit any Bible story comes from until you turn the cards face up and unshuffle them. Letâs begin with the story of the first of our mothers, Eve. It isnât the work of a single storyteller, but at least two of them, and they tell two very different storiesâneither of which is actually the one most of us expect to find when we turn to Eveâs story.
Most of us think we know the story, whether we heard it in Sunday School, from Sister Mary Stanislaus, or from popular wisdom: God made Adam, and then took one of Adamâs ribs and made Eve. And everything was fine in Eden, until the Devil came along, disguised as a snake, and talked Eve into sinning, which screwed up the rest of the world for all time. Thatâs the story most of us have heard. Sound familiar?
The interesting thing is, itâs not the story we can actually find in Genesis. Or perhaps I should say, thereâs a story in black and white in your Bible that will probably challenge what you think you know about Adam and Eve. Let me also say in advance that, even when you discover that you canât find the story you thought was there, itâs remarkably hard to shake its influence. Iâve had students who have kept obstinately searching for the pieces they know must be there, long after it becomes apparent that they simply arenât.
So. Let me begin by pointing out that in the other two religions that share this storyâJudaism and Islamâneither sees Eve as the source of evil in the world. Only in Christianity do you get that. In Islam, thereâs no idea of original sin. Weâre all born innocent, the thinking goes, and we sin only when weâre old enough to understand and choose to disobey God. We canât hang it on Eve, Adam, or anyone else. In some Islamic traditions, in fact, the faithful believe that when a child is born, God and all the angels hold their breath in delight and awe: perhaps this will be the child who will never turn away from God and will never sin. I love that picture of God and the angels all agog, hoping this will be the one. It sure beats the notion of being conceived in sin and born in iniquity.
In Judaism itâs the same: babies are born innocent, and children are just children. They have to learn whatâs good and bad, whatâs right and wrong, and theyâre not morally responsible until theyâre old enough to understand. Only then can they be considered to break Godâs laws or be capable of doing evil.
So in Judaism and Islam, Eve doesnât carry the burden of introducing sin into the world. Each person is responsible for doing good or evil.
But in Christianity, something very differentâand very unfortunateâ happened. When the Roman Empire in the West collapsed economically and politically, most of what we call civilization went with it. That included literacy, the making and reading of books, and the functions of law and education. What remained of those things was mainly preserved and carried on in monasteriesâa mixed blessing at best. It was decidedly a good thing that the literature and learning of the ancient world were preserved in some fashion. It was unfortunate that it happened to be in monasteries, because monasteries, after all, are all-male communities, and that had some peculiar effects on the way Scripture was read and interpreted.
Up till the time of the Reformation, it was common for families to dedicate young boys to the religious life at ages as young as three and four. These child oblates, as they were called, were turned over to monasteries to be raised by the monks. For the rest of their lives, they had little or no contact with women, or even ordinary family life. They may have glimpsed the village women who came to the parish mass, but these would have been mainly peasant womenâilliterate, certainly not educated or refined. Or else they saw pristine images of the Virgin Mary in church, a woman who was always a virginâas they were supposed to be, too.
In other words, real women were as unknown to them as the inhabitants of Tibet. Moreover, women represented something dangerous to the chaste monastic ideal. They were, after all, sexual (gasp!), a real threat to men who were trying to maintain an ideal of chastity. No wonder they saw women as sinister sources of temptation and evil! This is not only the idea that permeates most of later Western religious culture, but it forms the original lens through which the Church tended to read the story of Adam and Eve thereafter. Needless to say, in this crowd, Eve was operating under a distinct handicap.
Christianity had another problem with defining where sin started, and how contagious it is. If people arenât born in sin, early Christians wondered, what are the Incarnation and Crucifixion about? In other words, why was Jesus born as a human being in the first place, and why did he die on the cross? Most Christian theology starts with the assumption that Jesus was born into this world only because fallen humanity needed a savior.2 Suffice it to say, this didnât do Eve much good, either.
As we begin to read the text of Genesis carefully, we may notice that this theological and monastic veil is still clouding our vision, making us think we see things in the story that really arenât there. So pay attention, because much of what you learned in Sunday School about Eve simply isnât in the Bible.
Letâs begin by looking at the outline of how the story is put together from at least two different sources.
GOD CREATES THE WORLDâTWICE
We begin with Genesis 1:1, where most of us are on familiar ground. âIn the beginning, God created the heavens and the earth,â and so on. Whether weâre Bible readers or not, itâs a line most everybody knows.
This first version of the creation we encounter in Genesis is probably quite lateâit was written around the time of the Babylonian exile, only six centuries or so before the birth of Christ. During their long years of exileâ from about 597 till about 539 B.C.E., several generations of Hebrews were exposed to a powerful civilization and a sophisticated public religion with large temples and impressive ceremonies.
One of the things we may notice about the first creation story in Genesis is that it almost seems written to be read in a ceremonious manner. It is not only poetic, but almost musical, like a hymn or anthem with a repeated refrain. It repeats and repeats and repeats. âGod said, âLet there beâŚ. and there wasâŚ.â God said, âLet there be lightâ; and there was light. And God saw that the light was good, and God separated the light from the darknessâŚ. And there was evening and there was morning, the first dayâ (Genesis 1:3â5).
Now comes the next repetition: âAnd God said, âLet there be a dome in the midst of the waters, and let it separate the waters from the watersâŚ. God called the dome Sky. And there was evening, and there was morning, the second dayâ (Genesis 1:6â8).
This is pretty sophisticated imagery, not the work of a primitive storyteller. This is a poet at work. âThen God said, âLet the earth put forth vegetation: plantsâŚ. And there was evening and there was morning, the third day.â (Genesis 1:11,13)
By this time, even if weâve never heard this before, we know what to expectâjust like little kids listening to a bedtime story. By the second repetition of â⌠then Iâll huff and Iâll puffâŚâ the kids can already shout, â⌠and Iâll How your house down!â And how they love doing it, too! Because, in the simplest way, it means they own the story now.
In this creation story, something similar happens, and itâs masterful storytelling. Most Hebrew people didnât have the written text in front of them, but after a few repetitions, they had a familiarity that assented to a line like â⌠and there was evening and there was morning, the fourth day.â Itâs how we come to own texts.
This isnât a primitive story. Itâs a theologically sophisticated literary work; God is bringing things into being by simply speaking, by the power of the word alone: âLet there be!â âAnd there was!â
And God said, âLet there be lights in the dome of the sky to separate the day from the night.â⌠God made the two great lightsâthe greater light to rule the day and the lesser light to rule the nightâand the starsâŚ. And there was evening and there was morning, the fourth day. (Genesis 1:14â9)
Keep in mind that the sun and the moon are the primary deities in Babylon, above all the others gods and goddesses. With a mere flick of the wrist, the writer of Genesis has just made all those other gods subordinate to the God of Israel. Itâs remarkable to see a conquered culture asserting itself and saying, âBut our God created the Babyloniansâ gods. Our God is above them.â
So creation continues along in this way, all the plants and animals are brought forth, until we get to Genesis 1:26:
Then God. said, âLet us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.â
So God created humankind in his image, in the image of God he created them; male and female he created them. (Genesis 1:26â7)
Notice that there is no gap between the creation of male and female. The first time humankind is spoken of, itâs as âthem,â not âhimââa simultaneous creation of male and female, both in the image and likeness of God. No mention of ribs at all.
So all is created, and on the seventh day, God rests, and thereâs a nice little coda. Look at Genesis 2:4: âThese are the generations of the heavens and the earth when they were created.â
Itâs right there, at the end of that phrase, âwhen they were created,â that the editor of Genesis changes from one version of the creation to another version. The editor doesnât pick up this first strand again until Genesis 5:1. If you skip ahead to it, youâll see that itâs simply a continuation:
This is the list of the descendants of Adam. When God created humankind, he made them in the likeness of God. Male and female he created them, and he blessed them and named them âhumankindâ when they were created. (Genesis 5:1â2)
What intervenes between Genesis 2:4 and Genesis 5:1 is the second version of creation. You can see at once how much more primitive it is.
THE MUD-PIE VERSION OF CREATION
Creation: The Sequel begins at the second part of verse 4, âin the day that the LORD God made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung upâ (Genesis 2:4â5). Weâve alre...
Table of contents
- Cover Page
- Half Title Page
- Title Page
- Copyright
- Dedication
- Contents
- Acknowledgments
- Introduction Goodbye to âFather Knows Bestâ
- Chapter 1 Still Friends with God: The Eve No One Remembers
- Chapter 2 Family Values in Abraham, or â⌠and Baby Makes Fourâ
- Chapters 3 âThe Mother of All Believersâ: Hagarâs Journey to Freedom
- Chapter 4 The Invisible Man and the Managing Woman, or âMother Knows Bestâ
- Chapter 5 âSisters, Sisters âŚâ: Sibling Rivalry to the Max
- Chapter 6 Ruth and Naomi: âGetting by with a Little Help from Our Friendsâ
- Chapter 7 Judith: The Woman and the Warrior
- Chapter 8 Esther: Genocide, Faith, and the Whole Megillah
- Chapter 9 Our Lives, Our Stories: Being Godâs Women Today
- Appendix 1 Some Tips for Study Group Leaders
- Appendix 2 Study Guide Materials.
- Notes