WHERE IS REVELATION?
(A) PROCESS
AND LOCATION
(Chapter 2, section A)
For the
full contents
of "Authority
in Feminist Biblical Interpretation" by Beryl Donnan,
and other online sections see here.
Rosemary
Radford Ruether suggests that "every great religious idea begins in
revelatory experience"
and she goes on to describe the process by which individual insight or
vision
becomes communal and appropriated by a formative group.
Later this becomes an historical
community which begins to interpret and control the original
revelation, often
by defining an authoritative body of writings. This
process during which the "winners"
marginalise and suppress deviant traditions, results in the
establishment of a
canon of Scripture. However the historical tradition only
remains vital as long as each succeeding generation of the community
experiences it as meaningful and appropriates the foundational paradigm
for
itself.
This
emphasis on the process of religious formation illuminates the conflict
between
the traditional interpreters who consider the biblical text the
revealed
"Word of God" and the critical evaluative approach of
Schüssler
Fiorenza. Traditional interpreters
take the text as a "given", denying or ignoring the importance of the
human element in its composition, but Fiorenza states quite
uncompromisingly,
"A feminist hermeneutics cannot trust or accept Bible and tradition
simply
as divine revelation". She is following the insight of
Elizabeth Cady Stanton and others that "biblical texts are not the
words
of God but the words of men". In formulating her alternative norm she
is drawing on women's historical experience of both the oppressive
effects of
patriarchy and of God's grace in the midst of the struggle to survive. So for her "the locus of divine
revelation and grace is therefore not simply the Bible or the tradition
of a
patriarchal church but the "church of women" in the past and in the
present.
It is
worth noting that she is not always so explicit about locating
revelation
outside the text. In an early
article she stated that "Biblical revelation and truth about women are
found, I would suggest in those texts which transcend and criticise
their
patriarchal culture and religion"
and this idea of biblical revelation and truth being found in selected
texts is
repeated in In Memory of Her. In
this
case it is the texts, which allow for a vision of Christian women as
historical
and theological subjects and actors, which are revelatory.
She is
able to find revelation in both selected biblical texts and "women
church" at the same time because of the connection she perceives
between
the latter and the earliest Christian community. So
she also says "the locus of revelation is not the
androcentric text but the life and ministry of Jesus and the movement
of women
and men called forth by him". When she finds revelation in the
community of "women church" it is not only because of her
contemporary feminist experience. Rather
it is also consistent with the outcomes of
her traditional but
creative historical-critical research, struggling to restore women to
their
place in Christian history.
If we
go
back to a very traditional Catholic definition of revelation as "an act
of
God by which he communicates himself and the mystery of his will to
human
beings"
we can see how helpful Ruether's description of what happens to the
"revelatory experience" is for understanding the conflict between
those who wish to locate revelation in the text alone and those who
like
Fiorenza locate it primarily in a believing community.
For the former whom she describes as
seeing the Bible's truth claims in "ahistorical",
"dogmatic" terms "the Bible not only communicates the Word of
God but is the Word of God" and "is not simply a record of revelation
but revelation itself".
Against
this she argues that the biblical texts were written to serve the needs
of the
community of faith and not to reveal timeless principles, so they "do
not
locate revelation only in the past but also in their own present,
thereby
revealing a dialectical understanding between present and past". It is on the basis of this
understanding that she goes on to formulate a "pastoral-theological"
paradigm for interpretation now, with its criterion "drawn from
Christian
communities to which these texts speak to-day" and not biblical texts alone.
She
claims in support of this position the Vatican II declaration that
Scripture
"contains revelation ... but not all of Scripture is revelation". Also she understands the criterion of
the Fathers that Scripture contains what "God wanted put into the
sacred
writings for the sake of our salvation" in "the biblical sense of
total human salvation and wholeness". It is on this basis that she suggests a
critical criterion of evaluation for biblical texts to determine
whether they
contribute to the "salvation" or "oppression" of women.
Fiorenza, Bread not Stone, p 40
Back to top
|
|