WHERE IS REVELATION? (B) SUBSTANCE
AND DYNAMICS
(Chapter 2, section B)
For
Francis Martin also it is the understanding of God's action among
believers, in
the historical Jesus Christ, that is the "touchstone of revelation".[5] For him the "'place' of revelation
is always in an ekklesia that is apostolic and not in a text or
tradition".[6] But the key word there is
"apostolic". He does not
accept the distinction Fiorenza draws between "ekklesia of women" and
"the Bible or tradition of a patriarchal church", and he simply
assumes that the biblical text is "privileged expression and
transmitting
instrument of revelation".[7]
The
complexities and theoretical character of such arguments makes it easy
to
understand why Kwok Pui Lan asserts that "people of the Third World are
not interested in the revelational truth of the Bible."
They ask whether it can help in the
global struggle for liberation.[8] She is a sympathetic commentator on
Fiorenza through cautious Third World eyes and for her the critical
principle
for interpretation lies not in the Bible itself but in the community of
women
and men who read the Bible and through their "dialogical imagination"
appropriate it for their own liberation.[9] Her description of Asian theologians
using their "dialogical imagination" to see how biblical tradition
can address burning questions of today is an application of Fiorenza's
model of
Bible as "prototype". This means that
Fiorenza does not only interpret the
text in its
original context, but opens the possibility of examining the meaning
for today
in different contexts. For
example, Kwok finds the root model of the "discipleship of equals" an
empowering perspective in the conservative Asian climate where "proof
texts" are influential in oppressing women in church and society.[10]
Kwok's
position also shows that when Fiorenza treats the interpretation of the
Bible
in the light of reconstructed history as revelatory she is adopting a
praxis
model of revelation rather than a propositional one.
This is a consistent position for a liberation
theologian
but puts the emphasis on the goal of revelation rather than the origin
and
content. Martin rightly points out
that Fiorenza does seem to restrict revelation to "an experience of
God's
sustaining presence in the struggle present and past of women for
liberation."[11]
However
it does not necessarily follow from this, as he suggests, that "To
restrict revelation to a prototype for action or to an awareness of
divine
presence in struggle is to risk trivialising the human person."[12] Martin seems to misunderstand it as
somehow excluding the transformation of the mind of the knowing
subject, when
in fact the experience of struggle is likely to result in exactly that. What is more of a problem is that
Fiorenza concentrates in her reconstruction on one aspect of the life
of Jesus
and the early church for her model of liberation, to the exclusion of
the
arguably more liberating model of the cross and resurrection of Jesus.[13]
The
theological category of general revelation is not addressed by Fiorenza. Her preoccupation is the exegesis of
the patriarchal text, and subverting the limitations of the biblical
canon. However in an article
pointing out the imbalance of thinking among evangelicals in favour of
special
biblical revelation David Diehl asserts the "epistemological
priority" of general revelation based in creation.
This implies that "we must give
the empirical and personal aspect of reality their proper place".[14] Even more important for the position of
the feminist theologian, he says that this priority of general
revelation
implies "a place of authority for the world of empirical personal
experience."[15] Presumably Diehl simply has in mind
scientific/sense experience, rather than political/feminist experience,
but his
statement opens up the possibility of application to the latter as well.
The
concept of special revelation is confined to the record of the biblical
canon
and culminates in its witness to Jesus Christ. It
coincides with the "archetype" view of the
Bible which Fiorenza rejects. But
it is obvious that general revelation which continues throughout human
history
is fundamental to her conception of the Bible as a "prototype" and
her perception of revelation in the present struggle as well as the
past.
The prototype
view of the scripture also presupposes a concept of revelation as
ongoing. Whereas an archetype view
identifies
the text with revelation and confines revelation to the past, the
prototype
sees scripture as opening from the past into the present so that there
is a
continuity between past and present revelation.[16] Fiorenza's hermeneutics of remembrance
is indicative of the importance she places on such continuity. Her view is also more consistent with
any concept of the Christian faith as a living tradition as well as an
historical religion.
James
Barr points out in his discussion of revelation that the term is not
commonly
used in the Bible for the source of man's knowledge of God at all, but
rather
eschatologically. This suggests to
him that the relation of revelation to the Bible is not an
"antecedent" one but that of a revelation which follows upon the
existent tradition so that scripture provides the frame of reference
within
which new events have meaning and make sense.[17] For him the particular revelation of
Jesus does not mean that "revelation now ceases", but that the
"tradition of him in its classic and received form becomes the
framework
within which events come to be perceived and understood", and leads to
a
"future directed" view of the Bible.[18] There is clear commonality between this
position and the concept of the Bible as prototype.
As an Old
Testament scholar Barr writes elsewhere of finding the "dynamics" of
revelation in the growth of the Israelite tradition and the "locus of
revelation" in Israel and the people not the Old Testament the book.[19] This statement of revelation being
located in a community sounds very similar to Fiorenza's location of
revelation
in the community of "women church'. But
for Barr the "tradition in its classic and
received form"
referred to above is accepted even though he evaluates it critically. Unlike Fiorenza, Barr does not
"choose" and "reject" texts, so it is important in conclusion
to recognise why she finds this necessary.
Ruether
points out that patriarchal images are "so deeply embedded in our
religious culture they come to be seen as divinely revealed and
unchangeable"[20]
which is detrimental to women. In
a similar vein Angela Pears says of the Bible, "because it has been and
is
used against women, the paradigm of interpretation must necessarily not
accord
it with revelatory significance as a whole".[21] So Fiorenza's critical evaluation of
texts is to avoid "turning the biblical God into a God of
oppression".[22] She quotes Barr's proposal that inspiration
must be understood "as the inspiration of the people from whom the
books
came" and sees that its process is found in the believing community and
its history as the people of God.[23] But she adds the qualification that it
is "those people, especially poor women struggling for human dignity
and
liberation from oppressive powers, because they believe in the biblical
God of
creation and salvation despite all experiences to the contrary"[24]
who embody the reality of inspiration and revelation.
[1]
J. A. Barr, The
Bible in the
Modern
World, S.C.M.
Press,
London, 1973/1990, p 19
[2]
A. C.
Thiselton, New
Horizons in
Hermeneutics,
Harper
Collins, London, 1992, p 56
[3]
Thiselton, New
Horizons in
Hermeneutics, p
72
[4]
Thiselton, New
Horizons in
Hermeneutics, p
74
[5]
Martin, The
Feminist Question,
p 218
[6]
Martin, The
Feminist Question,
p 218
[7]
Martin, The
Feminist Question,
p 215
[8]
Kwok Pui Lan,
'Discovering the
Bible in the
Non-Biblical World', in Semeia 47, 1989, Scholars Press,
Atlanta, p 30
[9]
Kwok,
Discovering the Bible, p 37
[10]
Kwok Pui Lan,
'The Feminist
Hermeneutics of
Elizabeth SchŸssler Fiorenza: An Asian Feminist Response', in East
Asia
Journal of Theology, Vol
3, No 2, 1985, p 148
[11]
Martin, The
Feminist Question,
p 2
[12]
Martin, The
Feminist Question,
p 219
[13]
Martin, The
Feminist Question,
pp 219-220
[14]
D. W. Diehl,
'Evangelicalism and
General
Revelation: an Unfinished Agenda', in Journal of the Evangelical
Theological
Society, Vol 30,
No 4,
1987, p 451
[15]
Diehl,
Evangelicalism and
General
Revelation, p 451
[16]
P.
Dickey-Young, Feminist
Theology/Christian Theology,
Fortress Press, Minneapolis, 1990, p 27
[17]
Barr, The
Bible in the
Modern World, pp
121-122
[18]
Barr, The
Bible in the
Modern World, p
122
[19]
J. A. Barr, The
Scope and
Authority of
the Bible,
Westminster
Press, Philadelphia, 1980, p 16
[20]
R. R. Ruether,
'Feminism and
Patriarchal
Religion: Principles of Ideological Critique of the Bible', in Journal
for
the Study of the Old Testament, No 22, Feb 1982, p 58
[21]
A. Pears, Towards
an
Understanding of
Feminist Method in Theology: Women's Experience and Authority, PhD Thesis, Nottingham
University, 1993,
p 209
[22]
Fiorenza, Bread
not Stone, p 140
[23]
Fiorenza, Bread
not Stone, p 140