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Dissertations / Theses on the topic 'Bible and feminism'
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1
Bueno, Michelle Negron. "Feminisms and sacred texts examining feminist approaches to the Bible /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Rutledge, David. "Reading marginally : feminism, deconstruction and the Bible /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb372069687.
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Masuda, Masako. "Evaluation of feminist interpretive approaches to the Book of Ruth." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Gillmartin, John Allan. "Text of errors an androcentric response to radical feminism /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Rego, Maria do Rosario. "Feminist hermeneutics women in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Ashmon, Scott A. "Feminism and the major female characters of Exodus." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Fifelski, Constance J. "A few bold women." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Hill, Dawn Alicia. "Jesus and the two sisters of Bethany an analysis of feminist interpretation of Luke 10:38-42 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p004-0129.
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Guttler, Michele. "Towards a feminist hermeneutic of Mark 7: 24-30." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17075.
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Bibliography: pages 133-139.Behind the overt sexism and racism exhibited in Mk7.24-30, lies a message of Liberation. This message of liberation is discerned through understanding the text as primarily reflecting its context of origin. This thesis argues that inherent in the bible is a message of liberation far all; and that this message has been lost through being written, redacted and interpreted, in a primarily androcentric environment. The task of this thesis is thus to discern whether this message of liberation is reflected in Mk7.24-30, and if so, to expose it and develop a feminist hermeneutic based on this understanding. Mark must be recognised as existing specifically as a text, and recognising its textual nature is crucial to understanding Mk7.24-30. This thesis holds that every text is shaped by the environment in which it in set and created, it is also shaped by the anticipated readers. In examining Mk7.24-3), the setting of the story is recognised as Palestine, and the audience for which it was written is seen to be the Roman Christians. Both Palestine and Rome are examined from a Historical Materialist perspective, in an attempt to discern ways in which the two environments contributed toward the shaping of the text. Once the text is recognised as primarily reflecting the dominant patriarchal ideology of the day, this thesis attempts to discern whether Mk7.24-30 contains a message of liberation. In reading the text from the perspective of the Syro-Phonoecian woman, and by examining the actions of both Jesus and the woman, we show how the text may indeed be liberatory to women, and all marginalised people, despite the harsh racist and sexist overtones.
11
House, H. Wayne. "An investigation of contemporary feminist arguments on Paul's teaching on the role of women in the church." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Park, Sung-In. "Living water for Korean women: a model for inclusive interpretation of scripture /." Theological Research Exchange Network (TREN), 2009. http://www.tren.com/search.cfm?p075-0082.
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Fortuna, Joseph J. "Feminist hermeneutics in relation to the sacramental tradition." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Cobb, Olivia O'Brien. "The Contemporary Interpellation of Women Through Poetry and the Hebrew Bibleand The Rib Bridge: A Poetry Collection." Ohio University Honors Tutorial College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1524508102177162.
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Onal, Elif. "Analysis Of The Use Of Parody In Jeanette Winterson." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609080/index.pdf.
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This study aims to analyze the use of parody in Jeanette Winterson&rsquos Oranges Are Not the Only Fruit and Boating for Beginners. Winterson uses parody as a means to re-contextualise and re-interpret the Biblical material in a playful manner in these two novels. Moreover, parody becomes a means for her to revise certain other texts and discourses. Due to these parodic references to other texts and discourses, the novels have an intertextual structure and they are open to a variety of interpretations instead of releasing a single meaning.
16
Gibney, Delmarie. "Biblical images for contemporary women." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Wood, Maureen M. "A Dialogue on Feminist Biblical Hermeneutics: Elisabeth Schüssler Fiorenza, Musa Dube, and John Paul II on Mark 5 and John 4." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1375116095.
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Clausen, Jenelle. "Asset Protection." Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1429269560.
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Negovanovic, Catherine. "Phèdre et la femme de Putiphar dans les littératures des XIXe et XXe siècles : deux figures de tentatrices à l'épreuve de la condition féminine." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040184.
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Si rapprocher Phèdre et la femme de Putiphar peut sembler surprenant, cette étude a mis en évidence la gémellité structurelle de leurs histoires et une probable origine commune : l’affrontement d’Ishtar et Gilgamesh au 2e millénaire av. J.C. Le motif de la tentatrice refoulée qui se venge s’est ensuite décliné en deux branches d’évolution, l’une proche-orientale donnant l’épisode de la femme de Putiphar, et l’autre grecque produisant le mythe de Phèdre. Si l’histoire littéraire privilégie parfois l’une ou l’autre, une bipartition finit par s’observer, la femme de Putiphar s’arrogeant le 19e siècle et Phèdre le 20e. L’origine de la tentatrice biblique explique en partie le phénomène. Proche-orientale à une époque où s’exerce une fascination pour l’Orient, héritière d’une misogynie chrétienne séculaire et d’une influence sadienne, la figure entre en résonance avec le mythe de la femme fatale qui s’élabore dans la deuxième partie du siècle. Car face aux premiers soubresauts féministes, les hommes répondent à ce qu’ils ressentent comme une invasion par la fabrication de toutes pièces d’une figure féminine fantasmée et caricaturale : les avatars de l’Egyptienne deviennent des séductrices frénétiques. Mais la Première Guerre mondiale procède à un rééquilibrage et Phèdre revient en force. Investie de nouvelles croyances, elle se fait l’écho de la condition féminine. Agent du bouleversement, elle incarne le Désir et la réalisation globale du sujet féminin. Revendiquant une nouvelle place dans la société, balayant l’ordre ancien, portant des valeurs politiques et humaines éternelles, cette nouvelle Phèdre brille dans un 20e siècle chaotique comme une héroïne intemporelleEven if comparing Phaedra and Potiphar’s wife seems to be strange, this study has pointed out the structural similarity of their stories and probably a same origin : the confrontation between Ishtar and Gilgamesh in the 2nd millennium B.C. The pattern of the rejected temptress who takes revenge has split and has taken two directions. In the Near East, it became the Potiphar’s wife motif and in the Greek area Phaedra’s myth. Through literary history, the preference has gone sometimes to one, sometimes to the other, until this amazing situation : Potiphar’s wife overruns the 19th century and Phaedra the 20th. The origin of the biblical temptress explains the phenomenon. She’s oriental during a period in which Europe is fascinated by Orient and Orientalism. Furthermore, she has inherited Christian ancestral misogyny and Sade’s influence. Finally, the figure meets the myth of the femme fatale born in the second part of the century. In fact, in reaction to the beginnings of feminism as if it were an invasion, men build a phantasie of feminine Evil. And Potiphar’s wife and its avatars become lustful seductresses. But first Word War balances the situation and Phaedra comes back. Embodying new beliefs, she echoes back the female condition. Subversive, personifying Desire and the fulfilment of the feminine, claiming for a new place in society, sweeping ancient rules, embodying political and timeless human values, this new Phaedra is in the middle of this chaotic 20th century a bright and eternal heroine
20
Goosen, Adri. ""Stealing the story, salvaging the she" : feminist revisionist fiction and the bible." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5338.
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Thesis (MA (English))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: This thesis analyses six novels by different women writers, each of which rewrites an originally androcentric biblical story from a female perspective. These novels are The Red Tent by Anita Diamant, The Garden by Elsie Aidinoff, Leaving Eden by Ann Chamberlin, The Moon under her Feet by Clysta Kinstler, The Wild Girl by Michelle Roberts and Wisdom’s Daughter by India Edghill. By classifying these novels as feminist revisionist fiction, this study considers how they both subvert and revise the biblical narratives they are based on in order to offer readers new and gynocentric alternatives. With the intention of establishing the significance of such an endeavor, the study therefore employs the findings of feminist critique and theology to expose how the Bible, as a sexist text, has inspired, directly or indirectly, many of the patriarchal values that govern Western society and religion. Having established how biblical narratives have promoted and justified visions of women as marginal, subordinate and outside the realm of the sacred, we move on to explore how feminist rewritings of such narratives might function to challenge and transform androcentric ideology, patriarchal myth and phallocentric theology. The aim is to show that the new and different stories constructed within these revisionist novels re-conceptualise and re-imagine women, their place in society and their relation to the divine. Thus, as the title suggests, this thesis ultimately considers how women writers ‘steal’ the original biblical stories and transform them in ways that prove liberating for women.
AFRIKAANSE OPSOMMING: Hierdie tesis analiseer ses romans deur verskillende vroue skrywers - romans wat die oorspronklik androsentriese bybelse stories herskryf vanuit ’n vroulike perspektief. Die romans sluit in The Red Tent deur Anita Diamant, The Garden deur Elsie Aidinoff, Leaving Eden deur Ann Chamberlin, The Moon under her Feet deur Clysta Kinstler, The Wild Girl deur Michelle Roberts en Wisdom’s Daughter deur India Edghill. Deur hierdie romans te klassifiseer as feministiese revisionistiese fiksie, oorweeg hierdie studie hoe hulle die bybelse verhale waarop hulle gebaseer is, beide ondermyn en hersien om sodoende lesers nuwe en ginosentriese alternatiewe te bied. Met die voorneme om die betekenisvolheid van so ’n poging vas te stel, wend hierdie tesis dus die bevindings van feministiese kritiek en -teologie aan om bloot te lê hoe die Bybel, as ‘n seksistiese teks, baie van die patriargale waardes van die Westerse samelewing en godsdiens, direk of indirek, geïnspireer het. Nadat vasgestel is hoe bybelse verhale sienings van vroue as marginaal, ondergeskik en buite die sfeer van heiligheid bevorder en regverdig, beweeg die tesis aan om te ondersoek hoe feministiese herskrywings van sulke verhale, androsentriese ideologie, patriargale mite en fallosentriese teologie uitdaag en herskep. Die doelwit is om te wys dat die nuwe en anderste stories saamgestel in hierdie revisionistiese romans, vroue, hul plek in die samelewing en hul betrekking tot die goddelike, kan heroorweeg en herdink. Dus, soos die titel voorstel, oorweeg hierdie tesis primêr hoe vroue skrywers die oorspronklike bybelse stories ‘steel’ en herskep op maniere wat bevrydend vir vrouens blyk te wees.
21
Jackson, Melissa A. "The Comic Phenomenon in Hebrew Bible Narrative and Its Implications for Feminist Hermeneutics." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504029.
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Williams, Emily C. "Authority through Polyvocality in The Poisonwood Bible." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/310.
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I explore how the structure of Barbara Kingsolver’s The Poisonwood Bible invites the reader to accept narrators’ authority in different ways depending on their temporal situatedness. I examine how a retrospective, extradiegetic perspective contrasts with limited, homodiegetic and intradiegeitc perspectives among female narrators. I analyze the strengths and weaknesses of each approach, as well as how they shape one another. I discuss how the intersection of these voices develops the identity and enhances the authority of each narrator. Kingsolver employs polyvocality to bring female voices out of marginalization in order for readers to hear and respect their testimonies.
23
Innes, Kari A. "Revelations of a Genealogy: Biblical Women in Performance during Twentieth-Century American Feminisms." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1332869289.
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Scholz, Susanne. "Rape plots : a feminist cultural study of Genesis 34 /." New York ; Paris : P. Lang, 2000. http://catalogue.bnf.fr/ark:/12148/cb37210344b.
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RAMOS, ALFARO ADELA. "Les femmes dans luc-actes : formes de la parite feminin-masculin." Université Marc Bloch (Strasbourg) (1971-2008), 1998. http://www.theses.fr/1998STR20050.
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"les femmes dans luc-actes : formes de la parite feminin-masculin" est une etude sur les femmes dans l'oeuvre a theophile. Elle se propose de mettre en evidence le nombre abondant de references feminines en luc-actes, la place que ces references occupent dans ce recit et le role qu'elles jouent dans la structuration litteraire et theologique de cette oeuvre. L'oeuvre a theophile contient plus de references a des femmes que tout autre ecrit du nouveau testament. Ces references sont placees a des endroits cles du recit lucanien, contribuent a creer des contrastes, des correspondances, des analogies entre l'evangile et les actes et constituent une sous-structure litteraire qui met en parallele les personnages feminins et les personnages masculins. Luc a dispose ces references feminines notamment selon deux criteres. Un critere formel celui du parallelisme, dont la forme la plus achevee est celle de la parite feminin-masculin. Un critere theologique qui s'exprime a travers ce support formel et qui traduit une tension entre une realite sodo-religieuse qui devalorise les femmes et le souci de revalorisation theologique et ecclesiologique de celles-ci. L'ensemble de ces donnees sont analysees dans cette these, en deux volumes. Le premier considere le macro-contexte litteraire des references feminines de luc-actes. Il aborde : les paralleles, les analogies et les contrastes externes (entre luc et les autres evangiles, ch. I. ) ; l'emplacement des passages dans le recit (ch. Ii), les paralleles, les analogies et les contrastes internes (entre l'evangile et les actes, ch. Iii-iv). Le deuxieme volume, s'interessant a la parite feminin-masculin, recense les paires feminin-masculin de luc-actes et les analyse selon des categories formelles (ch. Vi-viii). Une interpretation recapitulative et conclusive de cette parite, occupe le dernier chapitre (ix)"women in luke-acts: forms of the feminine-masculine parity" is a study on the women in the work to theophilus. It attempts to show the significant number of references to women in luke-acts, the position that they have in the narrative and the role that they play in the literary and theological structure of luke-acts. The work to theophilus has more references to women than any other new testament writing. These references are located in key places of the narrative and contribute to create particular contrasts, correspondences and analogies between the gospel of luke and the book of acts and represent a literary substructure that discloses the parallelism between feminine and masculine characters. Luke has arranged the references to women following two criteria in particular: (1) a formal criterion, that of the parallelism, whose most accomplished form is that of the feminine-masculine parity and (2) a theological criterion that conveys the tension between the socio-religious reality that undervalues women, and the concern for their theological and ecclesiological vindication. These elements are analyzed in this thesis in two sections. The first section deals with the feminine references in the litterary macro context. This includes the parallels, analogies and contrasts between luke and the other gospels (chapter i); the position of the passages in the narrative (chapter ii), the parallels, analogies and contrasts between the gospel and the book of acts ( chapters iii-iv). The second section, dealing with the feminine-masculine parity, list the feminine-masculine pairs in the gospel and acts, and analyse then according to formal categories (chapters vi-viii). An interpretative and conclusive summary of these parity is given in the last chapter (ix)
26
Mangililo, Ira. "Rahab speaks back : a postcolonial feminist analysis of Joshua 2:1-24." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683063.
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Törnkvist, Rut. "The use and abuse of female sexual imagery in the book of Hosea : a feminist critical approach to Hos 1-3 /." Uppsala : Uppsala university library, 1998. http://catalogue.bnf.fr/ark:/12148/cb40210014q.
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Gay, Naw Eh Tar. "Authority and submission in some New Testament letters : postcolonial feminist reading from Myanmar." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2981/.
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Myanmar has undergone a political upheaval since colonial times. The country suffers in every aspects of life due to the political situation. Religious teachings, social and cultural traditions prolong these difficulties. Therefore words such as authority, power and submission have gained important in Myanmar. Those in power employ these to reinforce their rule and control people. In this context, a question that arises is what is the role of Christianity in Myanmar? Therefore the specific question for Christianity is to address how the teachings of the New Testament contribute or hinder the pursuit of freedom by the powerless and how we apply the concepts of authority, power and submission focused in some New Testament letters. This work looks at some New Testament texts which demand the authority, power and submission in people’s social, political and religious life. The postcolonial feminist uses imperial studies, decolonising, depatriarchalising, decoding, and de-moding as tools to analyse how these texts came into being with the influences of Greaco-Roman patriarchal, colonial and imperial systems. It also looks at how these texts were exegeted by mainstream scholarship, missionaries, Asian liberation theologians and Feminists and specifically by Myanmar Christians. This is in order to scrutinise if these interpretations reinforce or resist the authority and power. The postcolonial feminist resistant reading examines the texts from a Myanmar Buddhist context. It challenges all the colonial/imperial and patriarchal mentalities not only in the texts but also in parallel Buddhist teachings and Myanmar cultural traditions and tries to find out the unheard voices and hidden resistant materials respectively. This reading focuses on balancing power and submission. This work is a weapon to challenge the power, a voice to represent and a remedy for empowering ‘the others’ or the marginalised.
29
Kahn-Harris, Deborah. "A hammer for shattering rock : employing classical rabbinic hermeneutics to fashion contemporary feminist commentary on the Bible." Thesis, University of Sheffield, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.557951.
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What kind of reader of the Bible am I? This question is at the core of my research. I am a woman; I am a rabbi; I identify with a 'progressive' Jewish movement; I view the Bible as a source of religious guidance. These identities are among the many that affect the way in which I read the Bible. This thesis has its origins in the apparent tension between contemporary feminist Bible criticism and classical rabbinic interpretations. Feminist biblical critics adopt a range of methodological positions, drawing on important developments in reading texts that have taken place over the last century, such as deconstruction and post-structuralism. Classical rabbinic sources are concerned with the questions of the (male) rabbis. For Halachic sources, the rabbis employed a set of hermeneutical principles to delineate the ways in which biblical sources could be interpreted. For Aggadah, a more extensive set of hermeneutics was employed to create midrashic texts. Some feminist scholars have read Halachah and Aggadah using various techniques; e.g., hermeneutics of suspicion, reclamation, apologetics. The project of trying to combine the hermeneutics of the classical rabbinic period with contemporary feminist readings has only been undertaken in Halachah by one scholar, Rachel Adler, writing about the Jewish wedding service. No one yet has attempted to engage in this project with Aggadah. This thesis develops a hermeneutic based in classical rabbinic hermeneutics and feminist theory to expound three short units of biblical text: Lamentations 5: 19-22, Genesis 1 :26-28, and Psalm 131. Each chapter studies these verses in detail, reviewing their interpretation in modern and classical Jewish sources, followed my own midrashim rooted in my hybrid ii hermeneutic. Finally, this thesis examines the value of this exercise and to what extent it might serve, alongside the work of other scholars in Halachah, to form a basis for a biblical-based, feminist, Jewish, progressive theology.
30
Isola, Christine. "Women of Different Desires: Disrupting the “Barren Motif” in the Hebrew Bible." Master's thesis, Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/339454.
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ReligionM.A.
It is often left unquestioned that women in the Hebrew Bible desired children. Though this is highly probable, many scholars make the assumption that all women necessarily wanted children. Universalizing the desire for children reduces complex characters to stand-ins for a supposed motif. This also essentializes the role of a female character to that of child-bearer, when actually these women have many different roles. Furthermore, many scholars make the claim that having children is the only way for a woman to improve her status in ancient Near Eastern societies. Yet women did not always receive a change in status because of childbirth. Therefore, the reasons why women desire children are quite varied.
Temple University--Theses
31
Santos, Odja Barros. "Uma hermenêutica bíblica popular e feminista na perspectiva da mulher nordestina: um relato de experiência." Faculdades EST, 2010. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=270.
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O objetivo principal desta dissertação é fazer uma reflexão sobre as implicações
pedagógicas, metodológicas e hermenêuticas da leitura da Bíblia, a partir de uma perspectiva
popular e feminista. Nos dois primeiros capítulos são apresentadas algumas implicações
envolvidas nessa leitura. Nas implicações pedagógicas foram resgatadas algumas das ideias
de educação libertadora e conscientizadora presentes na Pedagogia do Oprimido, de Paulo
Freire. Nas implicações metodológicas foi destacada a leitura popular da Bíblia como
referência de verdadeiro processo de estudo bíblico popular, que parte de uma pedagogia
conscientizadora e libertadora. E nas implicações hermenêuticas foi proposto um diálogo com
a hermenêutica crítica feminista de libertação, desenvolvida por Elisabeth S. Fiorenza, pelo
seu compromisso ético e político com a mulher enquanto sujeito histórico.
No terceiro capitulo são apresentados um relato de experiência do grupo Flor de
Manacá e o estudo realizado pelo grupo com o texto do Evangelho de João 8.1-12, que
buscou visibilizar não só a metodologia da leitura popular e feminista da Bíblia, mas todo o
processo do grupo como sujeito da leitura da Bíblia no contexto da cultura nordestina. Essa
experiência e a pesquisa são reveladoras da importância dos grupos e da comunidade num
processo de uma nova pedagogia para os estudos bíblicos, comprometidos com uma leitura da
Bíblia que seja conscientizadora e libertadora e ao mesmo tempo sensível aos contextos
culturais nos quais estão inseridos.The main goal of this dissertation is to consider the pedagogical, methodological and hermeneutical implications of the reading of the Bible, in a popular and feminist perspective. In the first two chapters are presented some implications involved in this reading. Concerning the pedagogical implications we came back to some ideas on liberating education of Paulo Freire‟s work Pedagogy of the oppressed. Concerning the methodological implications we highlighted in the popular reading of the Bible as a reference for true popular Bible study process, starting from a liberating and empowering pedagogy. Concerning the hermeneutical implications, it was proposed a dialogue with the critical feminist liberation hermeneutics, developed by Elisabeth S. Fiorenza, because of her political and ethical commitment with women while historical subjects. In the third chapter are presented a report of the Flor de Manacá group experience, and the reflection conducted by that group on the text of the Gospel of John 8.1-12. It aimed not only to show the popular methodology and feminist reading of the Bible, but also the whole process of the group as a subject of the reading of the Bible in the context of Brazilian Northeastern culture. This experience and research reveal the importance of the groups and of the community in a process of a new pedagogy for biblical studies, committed to a reading of the Bible that is liberating and empowering and, at the same time, sensible to the cultural context in which it is inserted.
32
Nolan, Mary Anne. "The liberating Word of God portraits of four biblical women /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Paris, Aline M.-J. "Women in the synoptic Gospels applying a hermeneutic of imagination to the healing and passion narratives /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Hinchey, Margaret. "Women in the fourth gospel a matter of difference /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Ehrensperger, Kathy. ""... That we may be mutually encouraged" : feminist interpretation of Paul and changing perspectives in Pauline studies." Thesis, University of Wales Trinity Saint David, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683181.
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Driedger, Kevin S. ""Who has heard of such a thing?" feminine Zion in Isaiah 40-66 /." Theological Research Exchange Network (TREN) Access this title online, 1996. http://www.tren.com.
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De, Villiers Desiree. "A hermeneutic of learned helplessness : the Bible as problem in pastoral care." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/3468.
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Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005.This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.
38
Ferreira, Constansa. "Bible interpretation : an evaluation of two feminist approaches in the light of recent developments within some South African churches / C. Ferreira." Thesis, North-West University, 2007. http://hdl.handle.net/10394/2487.
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Erasmus, Shirley. "Challenging Biblical boundaries: Jeanette Winterson’s postmodern feminist subversion of Biblical discourse in Oranges are not the only fruit (1985) and Boating for beginners (1985)." Thesis, Rhodes University, 2018. http://hdl.handle.net/10962/59121.
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This thesis investigates the subversion of Biblical discourse in Jeanette Winterson’s first two novels, Oranges are Not the Only Fruit and Boating for Beginners. By rewriting Biblical stories Winterson challenges traditional Western religious discourses and their rules for heteronormative social and sexual behaviours and desires. Winterson’s texts respond to the patriarchal nature of socially pervasive texts, such as the Bible, by encouraging her readers to regard these texts with suspicion, thus highlighting what can be seen as a ‘postmodern concern’ with the notion of ‘truth’. Chapter One of this thesis comprises a discussion of Biblical boundaries. These boundaries, I argue, are a process of historical oppression which serves to subjugate and control women, a practice inherent in the Bible and modern society. The Biblical boundaries within which women are expected to live, are carefully portrayed in Oranges and then comically and blasphemously mocked in Boating. Chapter One also argues that Winterson’s sexuality plays an important role in the understanding of her texts, despite her desire for her sexuality to remain ‘outside’ her writing. Chapter Two of this thesis, examines the mix of fact and fiction in Oranges, in order to create a new genre: fictional memoir. The chapter introduces the concept of the ‘autobiographical pact’ and the textual agreement which Winterson creates with her readers. In this chapter, I examine Winterson’s powerful subversion of Biblical discourse, through her narration of Jeanette’s ‘coming out’ within a Biblical framework. Chapter Three of this thesis examines Winterson’s second book, Boating, and the serious elements of this comic book. This chapter studies the various postmodern narrative techniques used in Boating in order to subvert Biblical and historical discourse. Chapter Three highlights Winterson’s postmodern concern with the construction of history as ‘truth’. Finally, Chapter Four compares Oranges and Boating, showing the texts as differing, yet equally relevant textual counterparts. This chapter examines the anti-feminine characters in both texts and Winterson’s ability to align her reader with a feminist or lesbian viewpoint. This thesis argues that Winterson’s first two texts deliberately challenge Biblical discourse in favour of a postmodern feminist viewpoint.
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Norstedt, Hedman Terese. "Negating the mother & the maternal body in the Hebrew Bible : From Eve to Sarah, Rachel and Hannah." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-23657.
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The purpose of this study has been to examine and identify a negation of the mother and the maternal body within the Hebrew Bible. The starting point has been an understanding of a denial of feminine powers related to reproduction and women being primarily presented as vessels for paternity. A selection of biblical narratives was made to elucidate this negation through the structure of the texts by using an interdisciplinary method which combines a feminist hermeneutic with Russian Formalism. Previous feminist theologies like that of Ilana Pardes, Phyllis Trible and Esther Fuchs have assisted in highlighting the presentations of the mother and her role in the texts. Formalism has allowed a rejection of authorial context and intent; the study is synchronic, i.e. focus is on the text and its internal structures. Upon examination, the narratives have shown that the mother’s textual life span is chiefly limited to achieving maternity, but that as a mother she is in secondary position to the father, has no creative powers of her own, and lacks parental rights. The maternal body is entirely excluded from the Creation narratives, it is the sole reason for infertility, and it is rigidly controlled by the Father-God.
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Petersen, Darian Marlo. "Reading Luke in impoverished communities : a social-scientific and feminist hermeneutical approach to Luke 1:39-56 and 4:16-30." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85582.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study.
AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe. Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks. In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel. Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.
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Youn, IlSun. "Toward authentic partnership for mutual ministry in the Korean Catholic context a dialogue between a Catholic feminist and Korean folk religions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Ewing, Lisa M. "Dangerous Feminine Sexuality: Biblical Metaphors and Sexual Violence Against Women." Wright State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wright1367353989.
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Souza, Ana Amália Torres. "Do mito do feminino ao feminino do mito: o enigma da mulher nas perspectivas psicanalítica e bíblica." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=304.
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A presente pesquisa é de natureza teórica e, especificamente de natureza bibliográfica. Em uma perspectiva interdisciplinar, ela visa aprofundar a dimensão mítica do feminino e a dimensão feminina do mito, a partir das contribuições psicanalíticas de Freud e de Lacan, bem como da análise narrativa do texto bíblico, destacando, neste, o estudo de algumas mulheres da Bíblia (citadas no evangelho de Mateus e participantes da genealogia de Cristo). Elaborado em um clima de diálogo entre a Psicanálise e a literatura bíblica, o presente trabalho espera oferecer contribuições à teoria e à clínica psicanalíticas e às ciências da religião, no que se refere ao conceito do feminino e de seus desdobramentos.The present survey is from theorical nature and, specifically of bibliographic nature. In a interdisciplinary perspective, it intends to go deeper into the mythic dimension of female and the feminine dimension of myth, beginning from the psychoanalytic contributions of Freud and Lacan, as so the narrative analysis study of the biblical text, pointing out, in this, the study of some women in the bible (mentioned in the gospel of Mathew and participants of the Christ genealogy). Elaborated in the atmosphere of dialog between psychoanalyze and biblical literature, the present work hopes to offer contributions to the theory and psycanalitic clinic and religion science, in reference of female conception and its implications.
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Xavier, Liniker Henrique. "Marginalizadas e transgressoras: um estudo da genealogia de Jesus segundo Mateus a partir das personagens feminina." Universidade Católica de Pernambuco, 2018. http://tede2.unicap.br:8080/handle/tede/1041.
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The Gospel of Matthew presents the genealogy of Jesus full of particularities. The main one is the insertion of five women in the text. This inclusion has precedents in the biblical text. Women appear in genealogies in Gn 11,29 and 1Ch 2: 18-21, for example. However, their participation prominently in a lineage is something quite unusual. In Matthew, what makes the episode even more exceptional is the fact that all four women who predate Mary have serious moral issues in their biographies, all of which are linked to the sexual issue. The life of Tamar, Rahab, Ruth, and Bathsheba, flow into the story of Mary, the bride of Joseph who, without sexual intercourse, becomes pregnant. They are marginalized and transgressive women by participating in the lineage of the messiah in a text written especially for the Jew who believes in Jesus as the Son of God. In this way, the questions revolve around why Matthew inserted women into a genealogy that would be read by a particularly androcentric society. More than that, why the women mentioned are the transgressors and not matriarchs like Sara and Rebecca, for example? To arrive at possible solutions to these questions, let us work on the question of genealogy as a literary genre within the Bible and in what form this genre was used. After we understand the literary characteristics of the text, let us understand the particularities of Mt 1,1-17 before we study the situation of women in the context of ancient Israel. Matters involving the life of the women of Matthew genealogy will be analyzed, among them marriage, polygamy, adultery, and divorce. In addition to ancient Israel, we will also approach the woman in the gospel of Matthew, before we learn the life stories of Tamar, who became pregnant with her father-in-law Judah; Rahab the Canaanite prostitute; Ruth, who seduced Boaz; Bathsheba, the wife of Uriah, who was a lover of king David before she became a wife; and, finally, Mary, the virgin who becomes pregnant by the work of the Holy Spirit. All of these women are involved in issues that, in the light of the ethics and morals of the Hebrew people, discredit them to participate in the genealogical tree of Jesus, but nothing in their past was enough to drive them away from the messiah.
O evangelho de Mateus apresenta a genealogia de Jesus repleta de particularidades, sendo a principal delas a inserção de cinco mulheres no texto. Esta inclusão tem precedentes no texto bíblico. Mulheres aparecem nas genealogias em Gn 11,29 e 1Cr 2,18-21, por exemplo. No entanto, a participação delas de forma destacada em uma linhagem é algo absolutamente incomum. Em Mateus, o que torna o episódio ainda mais excepcional é o fato de que todas as quatro mulheres que antecedem Maria possuem graves questões morais em suas biografias, todas ligadas a questão sexual. A vida de Tamar, Raabe, Rute e Betsabéia desaguam na história de Maria, noiva de José que, sem relacionamento sexual algum, engravida. São mulheres marginalizadas e transgressoras participando da linhagem do messias em um texto escrito especialmente para o judeu que cria em Jesus como Filho de Deus. Desta forma, os questionamentos giram em torno do por que Mateus inseriu mulheres em uma genealogia que seria lida por uma sociedade especialmente androcêntrica. Mais que isso, porque as mulheres mencionadas são as transgressoras e não matriarcas como Sara e Rebeca, por exemplo? Para chegarmos a possíveis soluções para estes questionamentos, vamos trabalhar a questão da genealogia enquanto gênero literário dentro da Bíblia e de que forma este gênero era utilizado. Após entendermos as características literárias do texto, vamos compreender as particularidades de Mt 1,1-17, antes de estudarmos a situação da mulher no contexto do antigo Israel. Questões que envolviam a vida das mulheres da genealogia mateana serão analisadas, entre elas o casamento, poligamia, adultério e divórcio. Além do antigo Israel, também abordaremos a mulher no evangelho de Mateus antes de conhecermos as histórias de vida de Tamar, que engravidou de Judá, seu sogro; Raabe, a prostituta cananéia; Rute, que seduziu a Boaz; Betsabéia, a mulher de Urias que, antes de tornar-se esposa, foi amante do rei Davi; e, finalmente, Maria, a virgem que engravida por obra do Espírito Santo. Todas estas mulheres estão envolvidas em questões que, à luz da ética e moral do povo hebreu, as descredenciam para participar da árvore genealógica de Jesus, mas nada no passado delas foi suficiente para as afastar do messias.
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Mann, Rachel. "The representation of fecundity and barrenness in the poetry of Elizabeth Barrett Browning, Christina Rossetti, and the Bible : a critical and creative interrogation of a Christian-feminist poetics." Thesis, Manchester Metropolitan University, 2017. http://e-space.mmu.ac.uk/619438/.
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This thesis analyses the language of fecundity and barrenness in the poetry of Elizabeth Barrett Browning and Christina Rossetti, as well as producing original poetry in critical conversation with their poetics. Concentrating on key Barrett Browning and Rossetti texts, Aurora Leigh and Goblin Market, I shall explore how their language of fecundity and barrenness make available a poetics which is simultaneously feminist and Christian in character. This interrogation will be contextualised in Romantic and Victorian theories of women’s writing which claim that women’s poetry cannot escape conceptions of femininity as bodily fecundity; that is, theories which suggest that women’s bodies are suitable to produce children, but lack the character and strength to produce the acme of cultural production, poetry. By analysing Barrett Browning and Rossetti’s language of fecundity and barrenness in conversation with feminist literary theory and Christian feminist theology, I shall explore how these critical partners make available fresh readings of femininity as fecundity. I will interrogate how it is possible to argue for interpretations of Barrett Browning and Rossetti’s poetry which re-work fecundity as femininity in creative, liberative directions as disruptive excess. The creative aspect of this thesis, The Priest in the Kingdom of Love, is a sixty-six section poem. It attempts to create a monological, multivalent voice which investigates its relationships with imagined hearers, gender, faith, and bodily fecundity. The critical chapter which precedes it attempts to interrogate continuities and aporia with the work of Barrett Browning and Rossetti generated by my gender and religious poetic performances.
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Cloete, Rynell Adrianno. "A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society." University of the Western Cape, 2017. http://hdl.handle.net/11394/6422.
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Magister Theologiae - MThA number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.
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Adonis, Melany Marildia. "The theological significance of the propeht Huldah's prophecy : a feminist perspective on 2 Kings 22:14-20." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53179.
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Thesis (MTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel.
AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.
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Durdin, Andrew. "The Spectacle of the Sotah: A Rabbinic Perspective on Justice and Punishment." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-07202007-192056/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Kathryn McClymond, committee chair; Timothy Renick, Louis Ruprecht, William Gilders, committee members. Electronic text (71 p.) : digital, PDF file. Description based on contents viewed Nov. 12, 2007. Includes bibliographical references (p. 69-71).
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Felix, Isabel Aparecida. "ANSEIO POR DANÇAR DIFERENTE LEITURA POPULAR DA BÍBLIA NA ÓTICA DA HERMENÊUTICA FEMINISTA CRÍTICA DE LIBERTAÇÃO." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/530.
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Previous issue date: 2010-02-05The main objective of this research is to investigate the socio-religious potential of the popular reading of the Bible in function of transformation. In this research, we will analyze the thought of Carlos Mesters and its interpretation developed by the Center for Biblical Studies - CEBI. To reach our goal, we will work, particularly with two popular biblical readings, namely, "The way to Emmaus and The Popular Reading of the Bible: Searching for the Lost Coin , both used as a methodology for biblical reading within CEBI. These approaches of interpretation intend to go beyond the study of the biblical texts and seek to contribute to the process of conscientization towards transformation of the reality of domination and oppression. It is in this context that we study the critical feminist hermeneutics of liberation articulated by Elisabeth Schüssler Fiorenza, as an important tool to examine and dialogue with these popular approaches of reading. We relate the methodology of Cebi to a feminist and emancipatory paradigm of biblical interpretation. In addition to pedagogical and methodological issues, this enterprise results in the problematisation of some theological themes intrinsic to biblical interpretation, namely, the subject of interpretation, the analysis of reality and the criteria to define revelation and authority. From this dialogue between "popular reading of the bible" and "critical feminist hermeneutics of liberation , we come to the conclusion that the first, despite being defined as an approach to a liberating biblical interpretation shows some gaps in relation to this goal. From the analysis of the different methodological steps of interpretation and the theological themes, we perceive within Mesters´s project and more specifically in the project of CEBI, the absence of analytical tools which could facilitate the transformation of the concrete socio-religious realities, the analysis of the experiences of the subjects of interpretation, and the reflection on criterias to define the place of revelation and authority. The thesis is not intended to replace the popular method of Biblical reading by the hermeneutical dance proposed by Schüssler. The thesis instead tries to rethink the possibilities and problems of the popular biblical reading in its attempt to transform reality. In this sense, the dialogue with political emancipatory theories articulated theologically and biblically by Schüssler may be important for political and methodological reassessment of CEBI. (AU)
O objetivo central desta pesquisa é investigar o potencial de transformação sócioreligiosa da leitura popular da bíblia. Dentro desta abordagem de interpretação, serão analisados o pensamento de Carlos Mesters e suas reelaborações desenvolvidas pelo Centro de Estudos Bíblicos CEBI. Para tanto, trabalhar-se-á, particularmente, com dois textos metodológicos da leitura popular da bíblia, a saber, A Caminho de Emaús. Leitura bíblica e educação popular e A Leitura Popular da Bíblia: à procura da moeda perdida . Essas abordagens de interpretação têm como objetivo ir além do estudo dos textos bíblicos, ao pretender contribuir para com o processo de conscientização em vista da transformação da realidade de dominação e opressão. É neste contexto que se aponta a hermenêutica feminista crítica de libertação articulada por Elisabeth Schüssler Fiorenza, enquanto uma ferramenta importante no intuito de analisar e dialogar com tais abordagens de leitura popular, uma vez que parece articular mais seriamente um paradigma feminista emancipatório de interpretação bíblica. Este diálogo problematizará, para além da questão pedagógico-metodológica, alguns temas teológico-bíblicos que são intrínsecos à interpretação bíblica, a saber, os sujeitos da interpretação, a análise da realidade e os critérios para se definir a revelação e a autoridade. A partir deste diálogo entre leitura popular da bíblia e hermenêutica feminista crítica de libertação , chega-se a conclusão de que a primeira, apesar de se definir como uma abordagem de interpretação bíblica popular e libertadora, acaba por apresentar algumas lacunas em relação ao objetivo que se propõe concretizar. A partir da análise de todos os passos metodológicos de interpretação e de seus temas teológicos, constata-se, no interior do projeto de Mesters e, mais propriamente do CEBI, a ausência de uma ferramenta analítica que viabilize a transformação concreta das realidades sócio-religiosas, das experiências dos sujeitos da interpretação, bem como da escolha de critérios para se definir o lugar da revelação e da autoridade. A tese não visa substituir prontamente o método de leitura popular da bíblia pela dança hermenêutica proposta por Schüssler. A tese propõe, antes, repensar os encaminhamentos e ausências da leitura popular da bíblia em seus objetivos de transformação da realidade. Nesse sentido, a interlocução com novas teorias políticas emancipatórias articuladas teológico-biblicamente por Schüssler pode ser importante para uma reavaliação do projeto políticometodológico do CEBI(AU)