Feminist Reconstructions of Christian Doctrine: Narrative by Kathryn Greene-McCreight

By Kathryn Greene-McCreight

What's the dating among feminist theology and classical Christian theology? Is feminist theology "Christian," and if that is so, in what appreciate and to what volume? This examine seeks to research and assessment the relation of feminist "reconstructions" to conventional Christian educating. Greene-McCreight makes use of the level to which the biblical depiction of God is authorized to steer theological hermeneutics as a try out of orthodoxy. She seems to be on the writings of a variety of modern feminist theologians, discusses their doctrinal styles, and demonstrates how the Bible is utilized in undergirding their theological reconstructions.

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That is, Calvin's fugue of figural and literal reading is not an a priori commitment to a specific hermeneutical methodology to unify this random collection of narratives which he knows as the Old Testament. Rather, his interplay of literal and figural interpretation is an ad hoc practice used to interpret the scriptures on which the church's faith stands, the faith that trusts in God's divine caretaking over the storied history which the text is understood to depict. Thus, we have seen how Calvin reads the Bible as one overarching story with its center point in the narratives about Jesus.

We will attempt to discern the logic of various feminist theologies' relating truth to authenticity, and which model, either apologetics or dogmatics, best describes the works of feminist theology we will consider. The hope is that, having isolated certain patterns of biblical interpretation, we can, in greater depth and with greater sensitivity and detail, analyze the concrete examples of feminist theology. In the following chapter, then, we will attempt to discern this specifically with regard to the hermeneutics and biblical interpretation of feminist theologies.

78 Just as it was Ambrose's figurative reading of the Old Testament which "redeemed" the Bible for Augustine and opened his heart to the Catholic Christian faith, so it is such figurative reading which allows Calvin's observations recorded in his "Argument" to come to fruition in the commentary. This claim that "we are companions of the Patriarchs," based as it is on the oneness of God, demands a reading of the Bible which embraces the canon as a whole, even when this may allow for allegorical or typological reading.

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