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I have copied and pasted the Phyllis Trible article as it currently is written, for a class assignment.

** Note from the feedback: I tried to insert a picture to make the article more appealing, but I came across a lot of problems in regards to copyright! Another aspect that I tried to improve was more detailed information about her childhood and what her personal beliefs are, but there is not much out there about her personal life.

Phyllis Trible (born October 25, 1932) is a feminist biblical scholar from Richmond, Virginia, United States. Trible is a scholar whose works centres on the Hebrew Bible, and considered by some in her field as prominent influence on feminist biblical interpreters. Trible has written a multitude of books on interpretation of the Hebrew Bible, and has lectured in the United States, and around the world, including New Zealand, Australia, Japan, Canada, and a number of countries in Europe.

Biography[edit]
Phyllis Trible was born in 1932, in Richmond, Virginia. Trible studied at Meredith College and Union Theological Seminary, writing her dissertation at Union under James Muilenburg, who had generated a method of studying the Hebrew Bible based on form criticism that became known as rhetorical criticism, and whose approach Trible developed and applied throughout career, adding her own pioneering Christian feminist perspective to biblical scholarship.

Trible taught at Wake Forest University and Andover Newton Theological School before going back to Union Seminary, where she was appointed the Baldwin Professor of Sacred Literature in 1980. She left Union in 1998 to become Associate Dean and Professor of Biblical Studies of the new Wake Forest University School of Divinity in Winston-Salem, North Carolina. She served in those roles until 2001, when she was appointed University Professor at Wake Forest, and served in that role until she retired in 2012.

Trible served as president of the Society of Biblical Literature in 1994. Athalya Brenner calls her one of the "prominent matriarchs of contemporary feminist bible criticism", and suggests that her 1973 article "Depatriarchalizing in Biblical Interpretation", "should be considered as the honoured mother of feminist Song of Songs scholarship." According to John J. Collins, "Phyllis Trible, more than any other scholar, put feminist criticism on the agenda of biblical scholarship in the 1970s."

In 1998 she donated her papers to The Burke Library's Archives of Women in Theological Scholarship, and continues to add more papers subsequently; the papers formed the foundation of the collection. In recent years Dr. Trible has served as a Visiting Professor of Old Testament at Union Theological Seminary in New York City. She taught a class in the Fall of 2018 called Entrances to Exodus.

Major Themes
Trible’s work is based on rhetorical criticism, criticizing the interpretation of biblical texts, rather than the texts itself. She is well known for deep dives of analysis of biblical narratives. According to P.K. Tull, there are two major themes that are central to all of her work: her respect for biblical text, and her commitment to equality for women.

Phyllis Trible’s interpretation of the creation of Adam and Eve is one of her most notable works. One major theme within this work, “Depatriarchalizing in Biblical Interpretation,” is Trible’s emphasis that the Bible has existed in a sexist context for centuries, which has change the way people interpret its messages. Rather, Trible writes that the Bible, when read without the contemporary societal context, can be liberating for women. Another major takeaway from Trible’s most notable work is her argument that, when analyzing using rhetorical criticism, language in the Bible suggests that Adam referred to as androgynous until the female Eve is created. This argument has also been made by Riffat Hassan, a Pakistani-American theology professor, who ascertained in her own writing that the language used to describe Adam within the biblical story is non-gendered.

Criticism
Some of Trible’s work has been subject to criticism. Trible’s work is based on rhetorical criticism, which focuses on looking at a text without the cultural context. Rhetorical critics believe that that is how one can find the meanings of any given text.

John J. Collins argued, in a response to Trible’s work, that interpreting a text without the cultural context that it lives in may not even be possible.

Ann M. Vater reinforces this criticism of Trible’s work, stating that “central figures always bear some cultural heritage.”

Michael Carden takes a different angle, looking at who is left out in Trible’s advocacy for traditionally oppressed peoples in Christianity. Carden writes that in Texts of terror, Trible entirely leaves out the treatment of homosexuals present in Genesis 19.

Dianne Bergant claims that Trible's readings come from a contemporary point of view, and argues that the idea of an andrgynous Adam seeks to solve gender parity, and does not actually look at what is written in the text.

ADD TO THE HISTORY OF FEMINISM WIKIPEDIA PAGE:

In section 4.6 Feminist Writing, add a few sentences linking Phyllis Trible's wikipedia page and works. This subsection fits Phyllis Trible as the other writings discussed in this section fit the same timeframe as Trible's, and seems like the best place to introduce feminist theology and Trible's critique of biblical interpretation by Women's Liberation Movements.