In this seminal work of biblical scholarship, Phyllis Trible focuses on four variations on the theme of terror in the Bible as she reinterprets the stories of four women in ancient Israel. Trible shows how these neglected stories--interpreted in memoriam--challenge both the misogyny of Scripture and its use in church, synagogue, and academy.

In this seminal work of biblical studies, renowned scholar Phyllis Trible focuses on four variations on the theme of terror in the Bible. By combining the discipline of literary criticism with the hermeneutics of feminism, she reinterprets the tragic stories of four women in ancient Israel: Hagar, Tamar, an unnamed concubine, and the daughter of Jephthah. In highlighting the silence, absence, and opposition of God, as well as human cruelty, Trible shows how these neglected stories--interpreted in memoriam--challenge both the misogyny of Scripture and its use in church, synagogue, and academy.

Focusing on texts in the Hebrew Bible, and using feminist hermeneutics, Phyllis Trible brings out what she considers to be neglected themes and counter literature. After outlining her method in more detail, she begins by highlighting the feminist imagery used for God; then she moves on to traditions embodying male and female within the context of the goodness of creation. If Genesis 2-3 is a love story gone awry, the Song of Songs is about sexuality redeemed in joy. In between lies the book of Ruth, with its picture of the struggles of everyday life.

"It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible's 1984 Texts of Terror, which describes feminist criticism as a practice of "telling sad stories." Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy names the ambiguity and confusion that often surround experiences of sexual violence. Messy identifies the consequences of rape, while also describing messy sex and bodies. Icky points out the ways that sexual violence fails to fit into neat patterns of evil perpetrators and innocent victims. Building on these concepts, Texts after Terror offers a number of new feminist strategies and approaches to sexual violence: critiquing the framework of consent, offering new models of sexual harm, emphasizing the importance of relationships between women (even in the context of stories of heterosexual rape), reading biblical rape texts with and through contemporary texts written by survivors, advocating for "unhappy reading" that makes unhappiness and open-endedness into key feminist sites of possibility. Texts after Terror also discusses a wide range of biblical rape stories, including Dinah (Gen. 43), Tamar (2 Sam. 13), Lot's daughters (Gen. 19), Bathsheba (2 Sam. 11), Hagar (Gen. 16 and 21), Daughter Zion (Lam. 1 and 2), and the Levite's concubine (Judg. 19)"--

In this book, Phyllis Trible examines four Old Testament narratives of suffering in ancient Israel: Hagar, Tamar, an unnamed concubine and the daughter of Jephthah. These stories are for Trible the "substance of life", which may imspire new beginnings and by interpreting these stories of outrage and suffering on behalf of their female victims, the author recalls a past that is all to embodied in the present, and prays that these terrors shall not come to pass again. "Texts of Terror" is perhaps Trible's most readable book, that brings biblical scholarship within the grasp of the non-specialist. These "sad stories" about women in the Old Testament prompt much refelction on contemporary misuse of the Bible, and therefore have considerable relevance today.

This volume's contributors--dynamic and progressive African American church leaders--advocate the prophetic powers of black theology, preaching, and evangelism in support of community and economic development, ministerial and lay leadership, and enhancement of church life. Among the writers are Charles G. Adams, Randall C. Bailey, James H. Cone, James A. Forbes, Jacquelyn Grant, Obery Hendricks, Asa G. Hilliard, Dwight N. Hopkins, Cecil Murray, and Gayraud Wilmore. All were presenters in 2004 at the first Samuel DeWitt Proctor Conference, established to reinvigorate the social justice agenda of America's black churches.

An essential collection of nonfiction essays by the National Book Award winning author of J R and A Frolic of His Own William Gaddis published only four novels during his lifetime, but with those works he earned himself a reputation as one of America's greatest novelists. Less well known is Gaddis's body of excellent critical writings. Here is a wide range of his original essays, some published for the first time. From "'Stop Player. Joke No. 4,'" Gaddis's first national publication and the basis for his projected history of the player piano, to the title essay about missed opportunities in America during the past fifty years, to "Old Foes with New Faces," an examination of the relationship between the writer and the problem of religion-this diverse collection displays the power of an autonomous literary intelligence in an age increasingly dominated by political and religious conservatism.