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The Inclusive Bible


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Priests for Equality is a movement of women and men throughout the world-laity, religious and clergy-who work for the full participation of women and men in church and society. A project of the Quixote Center in Brentwood, Maryland, Priests for Equality is a grass-roots organization committed to creating a culture where sexism and exclusion are left behind and equality and full participation are the order of the day.


Dating back to 1988, this project of the Priests for Equality, a Maryland-based grassroots organization of laity and clergy working for equality in the church and society, seeks to provide an inclusive-language translation that creates a nonsexist, nonclassist reading of certain ancient Hebrew and Greek religious texts. It collects prior inclusively translated works also by the Priests of Equality: The Writings (1998), The New Testament (1994), The Torah (2000), and The Prophets (2004). Though it is, as the preface states, "nearly identical to the four-volume series in content," there are some significant updates, including additional footnotes, occasional retranslation, and tetragrammaton where appropriate. The text is accessible and relevant to contemporary readers, and this reviewer found the inclusive language invitingly nonobvious. Similar titles include Today's New International Version (IBS, 2002) and New Jerusalem Bible (Doubleday, 1985). No doubt this text will be welcomed by some audiences and shunned by others. Potential for use in gender, religious, and a variety of historical and women's studies; recommended for both circulating and reference collections in academic and public libraries.-Lura Sanborn, St. Paul's School Lib., NH Copyright 2007 Reed Business Information.

Praise for the translation by Priests for Equality: The text reads smoothly and beautifully, betraying no other agenda than a faithful rendition. -- Anne E. Carr, University of Chicago Divinity School
Intended to free the text . . . from sexist language, gender bias, and social stereotyping [and] to allow for a full expression of contemporary spiritual struggles and changing social roles. Created with a deep respect for, and scholarly reliance on, original Hebrew and Greek texts, this translation transcends a mere substitution of pronouns and avoids hewing to any 'politically correct' line. Rather, it seeks to open the language of Scripture to interpretation and reflection by those persons, be they women or men, who wish to explore how the [Bible] can guide and inform their spiritual development or renew their faith. * National Catholic Reporter *
Praise for the translation by Priests for Equality: These translations . . . are as poetic as they are inclusive, as lyrical as they are faithful. * Waterwheel *
The text is accessible and relevant to contemporary readers, and this reviewer found the inclusive language invitingly nonobvious. * Library Journal *
The present volume heralds the completion of a momentous work. This version follows the order of the Roman Catholic canon, which includes the deuterocanonical books. * The Bible Today, July/August 2009 *
Article mentions book in F.Y.I. section. * The Jersey Journal, December 10, 2009 *
Although this Bible is certainly an inclusive-language translation, it is also much more: It is a re-imagining of the Scriptures and our relationship to them. Not merely replacing male pronouns, the translators have rethought what kind of language has built barriers between the text and its readers. Seeking to be faithful to the original languages, they have sought new and nonsexist ways to express the same ancient truths. The Inclusive Bible is a fresh dynamic translation of the bible into modern English, carefully crafted to let the power and poetry of the language shine forth, particularly when read aloud, giving it an immediacy and intimacy rarely found in traditional translations. * Bible Editions and Versions *
This version of scripture is an important book. It raises in stark form the question of how Christians are to use as foundational a scripture that is fundamentally sexist and hierarchical. I encourage the use of this version for personal Bible reading, as one central version for adult Bible study, and, perhaps most importantly, for use at times in public worship. * Anglican and Episcopal History *

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