By Elisabeth Schussler Fiorenza
"Sch?ssler Fiorenza stands one of the so much articulate and revered theologians who've challenged the silence and marginality that experience characterised the nice majority of Christian ladies for almost 2,000 years. . . . Bread NotStone engages concerns, particular and implicit, which are bound to spark dialogue, argument, and mirrored image between considerate Christians."-The big apple occasions e-book evaluation
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Additional resources for Bread Not Stone: The Challenge of Feminist Biblical Interpretation
8 Here the historical text becomes a chiffre or illustration for an intrapsychological state and problem. The illustrative approach is also found in the liturgical approach to Scripture. In the liturgy, the text stands as an illustration for a theological theme or statement. Insofar as the lectionary does not use only one reading but combines three quite disparate texts, it uses the Bible as a sourcebook for appropriate texts to reinforce a liturgical motif. The community of faith, whose only contacts with the Bible are often the Sunday Scripture readings, thus never receives a comprehensive understanding of a biblical writing in its historical context or encounters a biblical book in its totality, but experiences the Bible mainly as a proof or illustration for a theological theme or principle.
Understanding the Bible as a historical prototype rather than as a mythical archetype allows the church of women to make connections with our own experiences, historical struggles, and feminist options in order to create visions for the future from these interconnections. A feminist critical hermeneutics enables us to make choices between oppressive and liberating traditions of the Bible without having to accept or reject it as a whole. In this process of feminist critical evaluation and assessment, the Bible no longer functions as authoritative source but as a resource for women's struggle for liberation.
Future ministers of the Word sense this disparity between their ministerial task and their exegetical training, but are often unable to pinpoint the problem accurately. Either they attempt to extend the university model of historical criticism into their pastoral work, or they forget what they have studied in seminary and graduate school and fall back into the doctrinal paradigm. Since they were taught a methodological procedure that consisted of a value-neutral historical exegesis as a first step, and theological or pastoral application as the second, not integrally related step, the temptation is great to relinquish laborious historical inquiry for the sake of ready-made piety or dogmatic interests.
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