LIB 301
Annotated Bibliography
LIB 301: Liberal Arts Seminar
Religious Studies –
Idoloclasm: The First Task of Second Wave Liberal Jewish Feminism by Melissa Raphael
This source speaks about the Second Wave liberal Jewish feminism and the shared secular
feminist condemnation of the religious roots of social bias with traditional censure of idolatry.
Combined, these two closely related dialogues permitted Jewish feminists to argue God, who
commanded idols to be destroyed, is an idol himself. That God is a form of an idol and
syntactical projection whose verbal and written masculine depiction tends to preclude the
political rise of women. Open-minded, less-Conservative Jewish feminists argued early on those
female Orthodox Jewish equal rights need to begin with a reform of the doctrinal concepts that
emphasize and strengthen the affiliation of God, person, and creation, without making changes to
the halakhah (the entire body of Jewish law and tradition). Some of the more liberal-minded
Jewish feminists did not align with their more fundamental Jewish sisters as spurred an agnostic
break with moral monotheism. Some of their beliefs were seated in the concluding disapproval
of idolatry which supported their own predictive push to release women and God from the
imprisonment of a more male-controlled society and ideation.
Feminist Interpretation of the Bible by Claudia Setzer
Feminist biblical investigations have created just as many questions as it has provided answers.
This article delves into both the first- and second-wave feminists and debates the topic of
whether the Bible was even retrievable during the feminist movement. Feminist and Latina
commentators contend the authenticity of the female biblical traditions. Second-wave
intellectuals who researched the transcripts for women’s history were criticized by other scholars
who still claimed that “women” were purely paradigms. Researchers now request to pool their
different historical and religious approaches to make information gathering simpler. The third-
wave feminists foster individuality and independence, and diversity amongst the research data
collected with many continuing to struggle with inherited discriminations of previous
generations. Young feminists are discovering that those who continue to stay in their respective
religious populations cannot, and no longer do, take the idea of equality for granted. This third-
wave generation has begun to demonstrate a hunger and a desire that assures it will keep
feminism alive in the 21st Century.
Raphael, M. (2016). IDOLOCLASM: THE FIRST TASK OF SECOND WAVE LIBERAL JEWISH
FEMINISM. Melilah: Manchester Journal of Jewish Studies . Retrieved November 1, 2021,
from · https://www.degruyter.com/document/doi/10.31826/mjj-2016-120112/pdf.
Setzer, C. (2017). Feminist Interpretation of the Bible. Oxford Handbooks Online. Retrieved
November 1, 2021, from
https://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780190258849.001.0001/oxf
ordhb-9780190258849-e-42.
Annotated Bibliography
LIB 301: Liberal Arts Seminar
Religious Studies –
Idoloclasm: The First Task of Second Wave Liberal Jewish Feminism by Melissa Raphael
This source speaks about the Second Wave liberal Jewish feminism and the shared secular
feminist condemnation of the religious roots of social bias with traditional censure of idolatry.
Combined, these two closely related dialogues permitted Jewish feminists to argue God, who
commanded idols to be destroyed, is an idol himself. That God is a form of an idol and
syntactical projection whose verbal and written masculine depiction tends to preclude the
political rise of women. Open-minded, less-Conservative Jewish feminists argued early on those
female Orthodox Jewish equal rights need to begin with a reform of the doctrinal concepts that
emphasize and strengthen the affiliation of God, person, and creation, without making changes to
the halakhah (the entire body of Jewish law and tradition). Some of the more liberal-minded
Jewish feminists did not align with their more fundamental Jewish sisters as spurred an agnostic
break with moral monotheism. Some of their beliefs were seated in the concluding disapproval
of idolatry which supported their own predictive push to release women and God from the
imprisonment of a more male-controlled society and ideation.
Feminist Interpretation of the Bible by Claudia Setzer
Feminist biblical investigations have created just as many questions as it has provided answers.
This article delves into both the first- and second-wave feminists and debates the topic of
whether the Bible was even retrievable during the feminist movement. Feminist and Latina
commentators contend the authenticity of the female biblical traditions. Second-wave
intellectuals who researched the transcripts for women’s history were criticized by other scholars
who still claimed that “women” were purely paradigms. Researchers now request to pool their
different historical and religious approaches to make information gathering simpler. The third-
wave feminists foster individuality and independence, and diversity amongst the research data
collected with many continuing to struggle with inherited discriminations of previous
generations. Young feminists are discovering that those who continue to stay in their respective
religious populations cannot, and no longer do, take the idea of equality for granted. This third-
wave generation has begun to demonstrate a hunger and a desire that assures it will keep
feminism alive in the 21st Century.
Raphael, M. (2016). IDOLOCLASM: THE FIRST TASK OF SECOND WAVE LIBERAL JEWISH
FEMINISM. Melilah: Manchester Journal of Jewish Studies . Retrieved November 1, 2021,
from · https://www.degruyter.com/document/doi/10.31826/mjj-2016-120112/pdf.
Setzer, C. (2017). Feminist Interpretation of the Bible. Oxford Handbooks Online. Retrieved
November 1, 2021, from
https://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780190258849.001.0001/oxf
ordhb-9780190258849-e-42.
