The third wave of Feminist Biblical Hermeneutics happened from 1990 to 2010; this wave began with the focus of the cultural element。 It claimed full humanity for both women and men, by analyzing biblically the situations of every woman, within the broad range of equality。 It widened the spectrum of feminism equality, not simply women placed in men’s positions。 It reached to minority groups in Canada and the U。S。A。, the cross-cultural discourse was regarded as part of the appropriate interpretation of the Bible。 Many biblical feminism scholars published their works, such as Text & Experience: Toward a Cultural Exegesis of the Bible (1995) by Smith-Christopher and Biblical Studies—Cultural Studies: The Third Sheffield Colloquium (1998) by Moore。 During this period, three major sections of the organization, The Society of Biblical Literature, which was established in 1880, was located and built in Asia, Africa and South America, showed the actual presence of voices in the field during this particular wave (Pilarski, 2011)。

2。2 Previous Research in China

National feminism study in the Bible is gradually developing。 Since 2006, Chinese scholars have kept pace with the study of contemporary international feminist。 In order to localize their feminism study, Chinese scholars have exerted a great amount of effort。 At the beginning, Bible literature was considered to have an excessive emphasis on the patriarchy, but this gradually shifted to a focus on positive feminism aspects of the literature。 The main content of national feminism research can be roughly summarized as two parts, the first is the translation and interpretation of Western classical work, and second is the in-depth study of the basic issues of feminist philosophy (Xiao & Zhu, 2012)。 In the field of translation and interpretation of female work in different religion arts, the scholar Li and Gao (2007) translated two books by Goldenberg: Changing of the Gods: Feminism and the End of Traditional Religions (1979) and Returning Words to Flesh: Feminism, Psychoanalysis, and the Resurrection of the Body (1990)。 

There are several aspects that national feminists study in the field of feminist philosophy, they presented in-depth development。 They mainly focus on the following aspects in the feminism study: the first is philosophy, methodology and epistemology; then is the ethics study; and the third is concerning the “difference”, “the gender difference”, and the equality (Xiao & Zhu, 2012)。 In the first aspect, some scholars interpret feminist epistemology to have three basic problems from the perspective of epistemology; others tried to connect the feminist epistemology for research and knowledge with contemporary Chinese educated women, to explore the issue of the construction of gender knowledge; and some other scholars tried to summarize directly the methodological features of feminism Philosophy。 National achievement in ethics can be summarized in two aspects, one is to deepen the study of feminist ethics; the second is for the application of ethical theory concerns and issues。 On the study of differences between genders and equality, they study the issue of how to describe the female’s gender features; whether to analyze the gender differences as a fact and so on, emphasizing feminism should not abandon the concept of women itself (Xiao & Zhu, 2012)。 Meanwhile, Feminist Biblical Hermeneutics scholars question the male-dominance discourse narration of the Bible under the patriarchal tradition, and denounce this as “made-up authority”, thus, we must be critical and just to the Bible literature (Ma, 2008)。

   The previous research mentioned in this paper focused on the following respects。 First, they focused on the analysis of the literature respect: Tanners (1975) analyzed the portrayal and narrative of the Hebrew Bible’s female characteristics in Women in Literature of the Old Testament; Lee (2008) in Feminist Christmas Story discussed how female characters are portrayed and interpreted in the birth stories and genealogy of the Bible; Hu (2008) analyzed different female characters in the Bible and its literature influence in Biblical Literature –A Colorful Picture of Female Characters。 Second, some others focused on the analysis of the feminist Biblical study’s methodology: Zhang (2007) analyzed the feminist translation methodology of the Bible from Hebrew to English in Feminism and the Biblical Translation; Fuchs (2008) analyzes and critiques the research methodology of Liberal and Neoliberal feminist’s Biblical study from the 1970’s to the contemporary scholarship in RECLAIMING THE HEBREW BIBLE FOR WOMEN。 Third, they focused on the analysis of the Feminist Biblical Hermeneutics study’s development: He (2001) introduced Feminist Biblical Hermeneutics and analyzed its religious influence in the Introduction and Development of Feminist Biblical Hermeneutics; Pilarski (2011) analyzed the development and universal influence of three waves of the Feminist Biblical Hermeneutics in the U。S。A, in The Past and Future of Feminist Biblical Hermeneutics。 Then, some scholars also focused on the analysis of egalitarian in the Bible: Polinska (2004) analyzed the image of God in women equal in humanity and fully capable as men to take on any spiritual mandate in In Woman’s Image: An Iconography for God; In ON WOMAN’S EQUAL STANDING IN THE BIBLE; Shapira (2010) analyzed the egalitarian nature of the Bible in various areas and argued the accomplishments and egalitarian standing of many women in the Bible。 Last, there are quite a few researchers focused on the analysis of feminist Biblical study in religious view: Harrison(2007) defined Biblical feminism in the Bible, which is also Christian feminism, in Modern Women, Traditional Abrahamic Religions and Interpreting Sacred Texts; McLeod-Harrison (2014) discussed the issue of Biblical gender equality in Christian Feminism, Gender, and Human Essences。 论文网