Hermeneutics of Suspicion, Feminism, Christopraxis (PhD Edit)

British Columbia (trekearth) British Columbia (trekearth) McSween, BC (trekearth)  

McSween, BC (trekearth) 

A short post on my birthday... 

Hermeneutics of Suspicion 

Marie McCarthy (2000)(2007) writes that given the human tendency to distort the truth within a certain tradition,[1] a certain hermeneutic of suspicion should exist.[2] She is not specifically discussing Biblical hermeneutics,[3] but is concerned that certain individuals may make personal spiritual experiences normative.[4] In particular as with Gebara,[5] McCarthy is concerned that a hermeneutics and a spirituality that overlooks the real human suffering of persons should be questioned.[6] 

Christopraxis 

Ray S. Anderson defines Christopraxis as the continuing power of Jesus Christ, as his ministry works with followers through the Holy Spirit.[7] Anderson’s theory of Christopraxis assumes a bodily resurrection of Christ, which Anderson states is a fact of history,[8] but presently Christ works through the Holy Spirit in this world.[9] The inner core of practical theology, as Anderson views it, is the life of a historical Jesus Christ, his resurrection and the work of the Holy Spirit of God continuing the gospel plan on earth.[10] Anderson deduces that the concept of Christopraxis includes the Holy Spirit of God working with Scripture to bring about revelation and reconciliation to persons within the Christian Church.[11] Gebara does not deny the death of Christ on the cross as a historical event and she explains there is evidence that he was crucified.[12] Gebara’s feministic theology is concerned that making the death of Christ central for salvation within the Christian faith,[13] affirms a path of suffering through male martyrdom as the only way for salvation.[14] Gebara concludes that this theory of salvation makes the suffering of women over the centuries useless.[15] Although I can fully acknowledge that women have suffered throughout history and continue to suffer in ways that are not always recognized,[16] I respectfully disagree with Gebara,[17] as the New Testament salvation is for persons that believe and trust in Christ.[18] God has a definite plan of salvation for persons.[19] Women’s status before God within the New Testament is equal to that of men with respect to personal salvation, and there is no difference between male and female as both are saved through the atoning work of Christ.[20] There is no exclusion of persons based on their gender within this process.[21] Bloesch suggests feminists desire for men and women to be able to work together as equals.[22] 

Rosemary R. Ruether (1998) acknowledges that within Christian history there has been a theology where the original equality of all people in Christ is restored.[23] She believes that equality shall not be completely accomplished until social hierarchy is ended,[24] but she states that in Christ’s new Kingdom all class, race and gender divisions are overcome.[25] This Kingdom will include both men and women redeemed through the work of Christ.[26] Rebecca S. Chopp (1995) suggests that a goal of feminist theology is to deconstruct patriarchal images of God.[27] She writes that feminist theology looks to overthrow oppression based in patriarchy.[28] New Testament scholar Aida Besançon Spencer (1991) notes that the feminist critic is to alert the reader that there is a human tendency to alienate those persons who are different and have less power.[29] Klein, Blomberg and Hubbard explain that feminists desire readers to examine the Biblical stories concerning women from a feminine perspective.[30]

[1] McCarthy in Woodward and Pattison (2000)(2007: 203). 

[2] McCarthy in Woodward and Pattison (2000)(2007: 203).

[3] McCarthy in Woodward and Pattison (2000)(2007: 203). 

[4] McCarthy in Woodward and Pattison (2000)(2007: 203). 

[5] Gebara (2002: 122-129). 

[6] McCarthy in Woodward and Pattison (2000)(2007: 203). 

[7] Anderson (2001: 29). 

[8] Anderson (2001: 52). 

[9] Anderson (2001: 52). 

[10] Anderson (2001: 52).

[11] Anderson (2001: 54). 

[12] Gebara (2002: 117).

[13] Gebara (2002: 118). 

[14] Gebara (2002: 118). 

[15] Gebara (2002: 118).

[16] Gebara (2002: 110, 112, 117).

[17] Gebara (2002: 118).

[18] John 3:16 mentions that whoever believes in Christ will have everlasting life, and John 14: 6 explains that no one comes to the Father, but through Christ. My point is not to exegete or exposit these verses but to point out that females and women are included and not excluded from the salvation process. Male and female alike are saved within the Christian tradition through faith and trust in Christ. NASB (1984: 1197, 1215). 

[19] Thiessen (1956: 277). 

[20] Erickson (1994: 548). Erickson (1994: 548). 

[21] Thiessen (1956: 277).

[22] Bloesch (1987: 256). I can support this desire in general terms, even while accepting men and women are equal but not the same, even as all men, and all women, are not the same.

[23] Ruether (1998: 28).

[24] Ruether (1998: 28). 

[25] Ruether (1998: 28). 

[26] Ruether (1998: 28).

[27] Chopp (1995: 88-89). Patriarchy can limit God to being humanly understood from a male point of view. Gebara (2002: 165). 

[28] Chopp (1995: 89). 

[29] Spencer (1991: 239-240).

[30] Klein, Blomberg, and Hubbard (1993: 455).

ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press. 

BLOESCH, DONALD G. (1987) Freedom for Obedience, San Francisco, Harper and Rowe Publishers. 

CHOPP, REBECCA S. (1995) Saving Work, Louisville, Kentucky, Westminster John Knox Press. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press. 

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

RUETHER, ROSEMARY R. (1998) Introducing Redemption in Christian Feminism, Sheffield, Sheffield Academic Press. 

SPENCER, AIDA BESANÇON (1991) ‘Literary Criticism’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

WOODWARD, JAMES AND STEPHEN PATTISON (2000)(2007)(eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

 

A photo from the previous post...