Mercedes L. García Bachmann - Academia.edu (original) (raw)
Papers by Mercedes L. García Bachmann
International Review of Mission, 2002
Dale nomas, dale que va, Que alla en el horno se vamo'a encontrar (Come on my pals, come on a... more Dale nomas, dale que va, Que alla en el horno se vamo'a encontrar (Come on my pals, come on ahead In the oven (meaning hell) we will all meet together) "Cambalache" Introduction Beginning on September 11, the world changed, and it will never be the same again. Somehow, no matter where we live or from where we come, all of us around the world have been affected by the events that took place in the United States, and then in Afghanistan. Nothing lasts, nothing makes sense any more -- if it ever did make sense. September 11 is not, however, the only event that shapes our theology. There are always other events, close to home, that affect our thinking, feeling and believing. In the case of this writer, that context is a chaotic Argentina, which is not a country of the "first world", as some politicians would want us to believe. Instead, Argentina is bent by the weight of external debt, corruption on all levels, and by the hunger and impoverishment of millions of people. We believe, with many scholars, that Qoheleth was written in the Hellenistic period, when there was much progress and improvements. There were also, however, great numbers of slaves, as well as impoverished peasants and economic hardship. When Qoheleth claims "There is nothing new under the sun" (1:9b), what he is really saying is, "That which is new, is not for everybody and is not good for the common people. Nothing lasts, everything is in vain." (1) Qoheleth's approach to what was the empire propaganda at his time ("new = better!") seems to be so timely! The Internet, advertising, today's empire(s), technology and cloning all want us to buy the "newness" they offer. Meanwhile, too many live without electricity, water, sewage, health services and food! This alone makes Qoheleth a fascinating book for this time and place, because of the context from which the writer makes theology. If it has a word for our situation, it surely says something about God's love and commitment to God's creation in this particular context. Thus, it is pertinent for mission, as mission is the proclaiming of God's love and commitment to God's creation in every context. We will quickly review the structure of the book so that we can then concentrate on 9:1-12, which is the text chosen for this study. After studying the structure of 9:1-12, we will focus on its importance for mission. Structure of the book Another reason that makes Qoheleth so fascinating is that it continues to defy any consensus on its structure. There are as many structures proposed as there are commentaries; and these are often mutually exclusive. Since it is not our intention to deal with this dilemma but rather focus on one text and its importance for mission in the context from which we write, we will take one structure that seems good to us and work from there (2). This structure is as follows: 1. A superscription and prologue (1:1-11) 2. Two main parts i) 1:12-6:9, composed of * two introductions (1:12-15; 1:16-18) * six sections (2:1-11; 2:12-17; 2:18-26; 3:1-4:6; 4:7-16; and 4:17-6:9) ii) 6:10-11:6, composed of * 6:10-8:17 * introduction (6:10-12) * four sections (7:1-14; 7:15-24; 7:25-29; and 8:1-17) * 9:1-11:6 * composed of four sections (9:1-12; 9:13-10:15; 10:16-11:2; 11:3-6) 3. A final poem (11:7-12:8) 4. An epilogue (12:9-14) The text -- Qoheleth 9:1-12 There is good evidence that 9:1 begins a new section (3) and v.13 introduces a series of examples of a different kind. Verses 1-12 can thus be taken as a unit. 1 Indeed, all this I took to heart; and all this I examined: the just and the wise and their actions are in the hand of God. Love from hatred human beings cannot tell; both are before them. 2 Everything is the same for everybody: the same lot for the just and the wicked, the good, the clean and the unclean, the one who offers sacrifice and the one who does not. …
Vox Scripturae – Revista Teológica Internacional – São Bento do Sul/SC Brasil, vol. XXII – n. 1 – p. 204-207, 2014
La autora es una conocida biblista en el mundo de habla española; es doctora en Psicología y Teol... more La autora es una conocida biblista en el mundo de habla española; es doctora en Psicología y Teología y licenciada en Ciencias Bíblicas, docente de
El impacto de las señales y prodigios de Yavé (Ex 6:28-12:36) sobre Egipto y el faraón The Impact... more El impacto de las señales y prodigios de Yavé (Ex 6:28-12:36) sobre Egipto y el faraón The Impact of The Signs And Wonders Of Yahweh (Ex 6:28-12:36) On Egypt And Pharaoh Resumen No hay correlación directa entre "plaga" en nuestras traducciones y los términos hebreos [gn nega c , rbd deber y hpgm maggēpâ, por lo que el estudio debe ampliarse a otros conceptos. Además, la catástrofe, como la salud, son conceptos culturales relacionados con la irrupción de lo extraordinario. Se examinan las unidades narrativas de Ex 6:28-12:36 preguntando por el impacto de cada uno de los "signos y portentos" sobre Egipto y sobre el faraón. Las familias más pobres son quienes más dificultades enfrentan ante las plagas, aunque con la última plaga, la muerte de los primogénitos, cada familia es golpeada. Se evidencia el androcentrismo de la narración en la total ausencia de mujeres, desde las víctimas de las plagas hasta las sanadoras. Aunque no es aconsejable una aplicación inmediata de la narración bíblica a la actual pandemia, el precio en vidas, desequilibrio ecológico y en sufrimiento que pagó Egipto hubiera sido menor si la voluntad (el corazón) del faraón hubiese estado puesta en el bienestar de su pueblo y no en preservar el status quo esclavizante. Palabras clave: signos y portentos divinos; narrativa de las plagas; androcentrismo; costo de las plagas sobre las familias.
Perspectiva Teológica, Dec 29, 2017
Inclusive Church and a World with more Justice RESUMEN: a cómo los evalúa la academia, pero simil... more Inclusive Church and a World with more Justice RESUMEN: a cómo los evalúa la academia, pero similitud en intentar oscurecer su potencial a menudo considerada por la crítica patriarcal una traidora, a pesar de que la
Vox Scripturae Revista Teológica Internacional, 2014
his year the Lutheran World Federation celebrated its twelfth assembly (Windhoek, May 10-16, 2017... more his year the Lutheran World Federation celebrated its twelfth assembly (Windhoek, May 10-16, 2017), taking the chance for a global commemoration of the Reformation. A team of scholars involved in the LWF study on Lutheran hermeneutics and on its final document were invited to write and present the assembly's Bible studies. 2 This writer chose Isaiah 55 in the context of the LWF's theme "Creation-Not for Sale." 3 The LWF uses the 500th anniversary of the Reformation in 2017 to highlight the paramount significance of the Bible for the Church and for the life of every Christian. The Bible presents the Word of God to our world as the word of life for all human beings, who are in manifold ways involved in guilt and threatened by powers that diminish life and lead to death. 4 1 Mercedes García Bachmann is the Director of the Institute for Contextual Studies of her Church and Adjunct Faculty at LSTC. 2 The study process included four consultations on the gospels of John and Matthew, the Psalms, and Paul, and a final statement called "In the beginning was the Word" (Jn 1:1): The Bible in the Life of the Lutheran Communion.
Orientalistische Literaturzeitung, 2016
Oxford Scholarship Online, 2018
Proverbs 31:1–9 is a mother’s teaching to her son, King Lemuel, on administration of one’s life (... more Proverbs 31:1–9 is a mother’s teaching to her son, King Lemuel, on administration of one’s life (what and whom not to spend one’s strength on), on royal justice (it is not for kings to drink, lest they forget righteousness), and on strong drink for those who need to forget. Studies deal generally with the issue of wine or justice, leaving out vs. 1–3, her first words. A feminist study looks at the dynamics of female wisdom, evident in Lemuel’s Mother, but also at matters of gender solidarity. The mother’s warning against female recipients of the kingly issue (wealth, vigour) has a double effect: it works to alert young people on the importance of right and wrong decisions for those involved including the subject of those decisions), but it also alerts us against stereotyped, biased depictions of women by women.
Congress Volume Stellenbosch 2016, 2017
This volume presents the main lectures of the 22nd Congress of the International Organization for... more This volume presents the main lectures of the 22nd Congress of the International Organization for the Study of the Old Testament (IOSOT) held in Stellenbosch, South Africa in September 2016. Sixteen essays of internationally distinguished scholars offer a representative view of recent developments in the study of the Hebrew Bible.
The Oxford Handbook of the Historical Books of the Hebrew Bible, 2020
The historical books let us grasp a complex world in which women made contributions beyond their ... more The historical books let us grasp a complex world in which women made contributions beyond their sexuality as workers and leaders, even though many are presented as wives or mothers. We meet slaves, prostitutes, midwives, messengers, queens, ad hoc murderers of enemies, builders of cities and walls, cooks, diviners, prophetesses, and judges among others, with various degrees of support or disapproval. While in Joshua, Chronicles, and Ezra-Nehemiah they are mostly absent, in the other books their number is considerable. Considerable is also the degree of violence many of them suffered, whether with or without a king. The historical books not only limit recognition of female participation in diverse areas of public life, but also contribute to a biased ideology in which women are dangerous—especially religiously and sexually—to men. On the other hand, affirmation of strong women by feminist scholars has provided role models for new communities and contexts.
El texto presenta una reflexion que toma como punto de partida la elaboracion y publicacion de un... more El texto presenta una reflexion que toma como punto de partida la elaboracion y publicacion de un documento sobre hermeneutica luterana por la Federacion Luterana Mundial por ocasion del 500o aniversario de la Reforma. Tomando algunos puntos de ese documento la autora se pregunta si la Biblia sigue siendo relevante para el contexto latinoamericano y desde una perspectiva feminista. La respuesta es afirmativa, aunque no se quiera absoluta. La Biblia sigue siendo importante como palabra de Dios y autoridade da la fe por su caracter de mediadora de las relaciones en diversos niveles.
The Oxford Handbook of Deuteronomy, 2020
A conversation leading to a mutual conversion between Deuteronomy and its readers in Latin Americ... more A conversation leading to a mutual conversion between Deuteronomy and its readers in Latin America is no more than fifty years old. Most scholars in South America—and from these, an overwhelming majority of males—have looked at certain texts in search of answers for their concerns—poverty, tithing, resident aliens, migrants, ecology, or interreligious relationships—rather than at Deuteronomy in its own right: Both Deuteronomy and Latin American biblical scholars have conversed with each other and have undergone conversion because of such conversations. That Deuteronomy has the potential to convert us does not need much explanation within churchgoers or theological people. That Latin American scholars make Deuteronomy’s conversion possible might not be self-evident. I mean it in two ways. First, in order to have a conversation, both partners must listen to each other, and such listening brings in possible changes or, at least, respect for the dialogue partner. Secondly, Deuteronomy b...
Revista Caminhos - Revista de Ciências da Religião, 2020
Perspectives on Hebrew Scriptures XI, 2019
International Review of Mission, 2002
Dale nomas, dale que va, Que alla en el horno se vamo'a encontrar (Come on my pals, come on a... more Dale nomas, dale que va, Que alla en el horno se vamo'a encontrar (Come on my pals, come on ahead In the oven (meaning hell) we will all meet together) "Cambalache" Introduction Beginning on September 11, the world changed, and it will never be the same again. Somehow, no matter where we live or from where we come, all of us around the world have been affected by the events that took place in the United States, and then in Afghanistan. Nothing lasts, nothing makes sense any more -- if it ever did make sense. September 11 is not, however, the only event that shapes our theology. There are always other events, close to home, that affect our thinking, feeling and believing. In the case of this writer, that context is a chaotic Argentina, which is not a country of the "first world", as some politicians would want us to believe. Instead, Argentina is bent by the weight of external debt, corruption on all levels, and by the hunger and impoverishment of millions of people. We believe, with many scholars, that Qoheleth was written in the Hellenistic period, when there was much progress and improvements. There were also, however, great numbers of slaves, as well as impoverished peasants and economic hardship. When Qoheleth claims "There is nothing new under the sun" (1:9b), what he is really saying is, "That which is new, is not for everybody and is not good for the common people. Nothing lasts, everything is in vain." (1) Qoheleth's approach to what was the empire propaganda at his time ("new = better!") seems to be so timely! The Internet, advertising, today's empire(s), technology and cloning all want us to buy the "newness" they offer. Meanwhile, too many live without electricity, water, sewage, health services and food! This alone makes Qoheleth a fascinating book for this time and place, because of the context from which the writer makes theology. If it has a word for our situation, it surely says something about God's love and commitment to God's creation in this particular context. Thus, it is pertinent for mission, as mission is the proclaiming of God's love and commitment to God's creation in every context. We will quickly review the structure of the book so that we can then concentrate on 9:1-12, which is the text chosen for this study. After studying the structure of 9:1-12, we will focus on its importance for mission. Structure of the book Another reason that makes Qoheleth so fascinating is that it continues to defy any consensus on its structure. There are as many structures proposed as there are commentaries; and these are often mutually exclusive. Since it is not our intention to deal with this dilemma but rather focus on one text and its importance for mission in the context from which we write, we will take one structure that seems good to us and work from there (2). This structure is as follows: 1. A superscription and prologue (1:1-11) 2. Two main parts i) 1:12-6:9, composed of * two introductions (1:12-15; 1:16-18) * six sections (2:1-11; 2:12-17; 2:18-26; 3:1-4:6; 4:7-16; and 4:17-6:9) ii) 6:10-11:6, composed of * 6:10-8:17 * introduction (6:10-12) * four sections (7:1-14; 7:15-24; 7:25-29; and 8:1-17) * 9:1-11:6 * composed of four sections (9:1-12; 9:13-10:15; 10:16-11:2; 11:3-6) 3. A final poem (11:7-12:8) 4. An epilogue (12:9-14) The text -- Qoheleth 9:1-12 There is good evidence that 9:1 begins a new section (3) and v.13 introduces a series of examples of a different kind. Verses 1-12 can thus be taken as a unit. 1 Indeed, all this I took to heart; and all this I examined: the just and the wise and their actions are in the hand of God. Love from hatred human beings cannot tell; both are before them. 2 Everything is the same for everybody: the same lot for the just and the wicked, the good, the clean and the unclean, the one who offers sacrifice and the one who does not. …
Vox Scripturae – Revista Teológica Internacional – São Bento do Sul/SC Brasil, vol. XXII – n. 1 – p. 204-207, 2014
La autora es una conocida biblista en el mundo de habla española; es doctora en Psicología y Teol... more La autora es una conocida biblista en el mundo de habla española; es doctora en Psicología y Teología y licenciada en Ciencias Bíblicas, docente de
El impacto de las señales y prodigios de Yavé (Ex 6:28-12:36) sobre Egipto y el faraón The Impact... more El impacto de las señales y prodigios de Yavé (Ex 6:28-12:36) sobre Egipto y el faraón The Impact of The Signs And Wonders Of Yahweh (Ex 6:28-12:36) On Egypt And Pharaoh Resumen No hay correlación directa entre "plaga" en nuestras traducciones y los términos hebreos [gn nega c , rbd deber y hpgm maggēpâ, por lo que el estudio debe ampliarse a otros conceptos. Además, la catástrofe, como la salud, son conceptos culturales relacionados con la irrupción de lo extraordinario. Se examinan las unidades narrativas de Ex 6:28-12:36 preguntando por el impacto de cada uno de los "signos y portentos" sobre Egipto y sobre el faraón. Las familias más pobres son quienes más dificultades enfrentan ante las plagas, aunque con la última plaga, la muerte de los primogénitos, cada familia es golpeada. Se evidencia el androcentrismo de la narración en la total ausencia de mujeres, desde las víctimas de las plagas hasta las sanadoras. Aunque no es aconsejable una aplicación inmediata de la narración bíblica a la actual pandemia, el precio en vidas, desequilibrio ecológico y en sufrimiento que pagó Egipto hubiera sido menor si la voluntad (el corazón) del faraón hubiese estado puesta en el bienestar de su pueblo y no en preservar el status quo esclavizante. Palabras clave: signos y portentos divinos; narrativa de las plagas; androcentrismo; costo de las plagas sobre las familias.
Perspectiva Teológica, Dec 29, 2017
Inclusive Church and a World with more Justice RESUMEN: a cómo los evalúa la academia, pero simil... more Inclusive Church and a World with more Justice RESUMEN: a cómo los evalúa la academia, pero similitud en intentar oscurecer su potencial a menudo considerada por la crítica patriarcal una traidora, a pesar de que la
Vox Scripturae Revista Teológica Internacional, 2014
his year the Lutheran World Federation celebrated its twelfth assembly (Windhoek, May 10-16, 2017... more his year the Lutheran World Federation celebrated its twelfth assembly (Windhoek, May 10-16, 2017), taking the chance for a global commemoration of the Reformation. A team of scholars involved in the LWF study on Lutheran hermeneutics and on its final document were invited to write and present the assembly's Bible studies. 2 This writer chose Isaiah 55 in the context of the LWF's theme "Creation-Not for Sale." 3 The LWF uses the 500th anniversary of the Reformation in 2017 to highlight the paramount significance of the Bible for the Church and for the life of every Christian. The Bible presents the Word of God to our world as the word of life for all human beings, who are in manifold ways involved in guilt and threatened by powers that diminish life and lead to death. 4 1 Mercedes García Bachmann is the Director of the Institute for Contextual Studies of her Church and Adjunct Faculty at LSTC. 2 The study process included four consultations on the gospels of John and Matthew, the Psalms, and Paul, and a final statement called "In the beginning was the Word" (Jn 1:1): The Bible in the Life of the Lutheran Communion.
Orientalistische Literaturzeitung, 2016
Oxford Scholarship Online, 2018
Proverbs 31:1–9 is a mother’s teaching to her son, King Lemuel, on administration of one’s life (... more Proverbs 31:1–9 is a mother’s teaching to her son, King Lemuel, on administration of one’s life (what and whom not to spend one’s strength on), on royal justice (it is not for kings to drink, lest they forget righteousness), and on strong drink for those who need to forget. Studies deal generally with the issue of wine or justice, leaving out vs. 1–3, her first words. A feminist study looks at the dynamics of female wisdom, evident in Lemuel’s Mother, but also at matters of gender solidarity. The mother’s warning against female recipients of the kingly issue (wealth, vigour) has a double effect: it works to alert young people on the importance of right and wrong decisions for those involved including the subject of those decisions), but it also alerts us against stereotyped, biased depictions of women by women.
Congress Volume Stellenbosch 2016, 2017
This volume presents the main lectures of the 22nd Congress of the International Organization for... more This volume presents the main lectures of the 22nd Congress of the International Organization for the Study of the Old Testament (IOSOT) held in Stellenbosch, South Africa in September 2016. Sixteen essays of internationally distinguished scholars offer a representative view of recent developments in the study of the Hebrew Bible.
The Oxford Handbook of the Historical Books of the Hebrew Bible, 2020
The historical books let us grasp a complex world in which women made contributions beyond their ... more The historical books let us grasp a complex world in which women made contributions beyond their sexuality as workers and leaders, even though many are presented as wives or mothers. We meet slaves, prostitutes, midwives, messengers, queens, ad hoc murderers of enemies, builders of cities and walls, cooks, diviners, prophetesses, and judges among others, with various degrees of support or disapproval. While in Joshua, Chronicles, and Ezra-Nehemiah they are mostly absent, in the other books their number is considerable. Considerable is also the degree of violence many of them suffered, whether with or without a king. The historical books not only limit recognition of female participation in diverse areas of public life, but also contribute to a biased ideology in which women are dangerous—especially religiously and sexually—to men. On the other hand, affirmation of strong women by feminist scholars has provided role models for new communities and contexts.
El texto presenta una reflexion que toma como punto de partida la elaboracion y publicacion de un... more El texto presenta una reflexion que toma como punto de partida la elaboracion y publicacion de un documento sobre hermeneutica luterana por la Federacion Luterana Mundial por ocasion del 500o aniversario de la Reforma. Tomando algunos puntos de ese documento la autora se pregunta si la Biblia sigue siendo relevante para el contexto latinoamericano y desde una perspectiva feminista. La respuesta es afirmativa, aunque no se quiera absoluta. La Biblia sigue siendo importante como palabra de Dios y autoridade da la fe por su caracter de mediadora de las relaciones en diversos niveles.
The Oxford Handbook of Deuteronomy, 2020
A conversation leading to a mutual conversion between Deuteronomy and its readers in Latin Americ... more A conversation leading to a mutual conversion between Deuteronomy and its readers in Latin America is no more than fifty years old. Most scholars in South America—and from these, an overwhelming majority of males—have looked at certain texts in search of answers for their concerns—poverty, tithing, resident aliens, migrants, ecology, or interreligious relationships—rather than at Deuteronomy in its own right: Both Deuteronomy and Latin American biblical scholars have conversed with each other and have undergone conversion because of such conversations. That Deuteronomy has the potential to convert us does not need much explanation within churchgoers or theological people. That Latin American scholars make Deuteronomy’s conversion possible might not be self-evident. I mean it in two ways. First, in order to have a conversation, both partners must listen to each other, and such listening brings in possible changes or, at least, respect for the dialogue partner. Secondly, Deuteronomy b...
Revista Caminhos - Revista de Ciências da Religião, 2020
Perspectives on Hebrew Scriptures XI, 2019
Recensión sobre la monografía de Mercedes Navarro sobre violencia, género y Jueces.
Lectio Difficilior, 2016
In 4-9 September 2016, the International Organization for the Study of the Old Testament (IOSOT) ... more In 4-9 September 2016, the International Organization for the Study of the Old Testament (IOSOT) held its 22nd conference in Stellenbosch, South Africa. The seminar on Gender in Current Biblical Scholarship, the contributions of which are published here, was jointly organized by L. Juliana Claassens, Stellenbosch University, and Christl M. Maier, Philipps-University Marburg, Germany. The participating panelists were feminist/womanist scholars from four different continents. The invitation read as follows: In biblical studies, the analysis of gender has still not reached the main stream of exegesis, yet contributed a great deal to the development of new perspectives, especially in literary methods and socio-historical investigations of Hebrew Bible texts. Within the last decade, gender studies have focused on the intersection of different categories of discrimination such as race, class, gender, age, sexuality etc. This broadening of perspective led to acknowledging differences in scholarly approaches and contexts. The seminar has two goals. First, it aims at reviewing the impact and benefits that gender as a category of analysis has in the field of biblical exegesis. Second, it aims at evaluating the global discourse that a gender perspective promotes. The panelists are asked to reflect on the following questions: 1. In your experience and scholarly context, what has been the greatest gain for using gender as a hermeneutical lens for reading the Hebrew Bible? 2. What would you say is the greatest challenge faced by scholars interested in gender and the Bible, especially with regard to a discourse across contexts and continents?
by Juan Alberto Casas Ramírez, Hanzel José Zúñiga Valerio, David Castillo Mora, Uriel Salomón Salas, Carmen Bernabé Ubieta, Schultz María José, María Nely Vásquez Pérez, Maricel Mena López, Paulo Ueti, Mercedes L. García Bachmann, Fernando Rivas-Rebaque, Carmen Yebra Rovira, and Edgar A . Toledo Ledezma
Editorial Verbo Divino, 2022
En atención al desafío de la hermandad, propuesto por el papa Francisco en Fratelli Tutti, esta o... more En atención al desafío de la hermandad, propuesto por el papa Francisco en Fratelli Tutti, esta obra -en la que participan 35 biblistas de América Latina y Europa-, aborda la temática, en primer lugar, desde los grandes corpus literarios del Antiguo y del Nuevo Testamento.
A continuación, presenta una serie de aproximaciones contextuales en que diversas situaciones o problemáticas sociales, étnicas, políticas, ecológicas, ecuménicas o de género constituyen el punto de partida para su abordaje crítico con una perspectiva bíblica.
Finalmente, desde una clave intertextual, se estudia el modo como la hermandad ha sido entendida desde algunas expresiones del judaísmo del Segundo Templo, los orígenes del cristianismo, el islam, el arte y la literatura, teniendo a los textos bíblicos como eje común.