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As an example let me point out the afore mentioned "kyriarchal" lordship, male infused word ; her preference for "Christian Testament" not "New Testament" "NT" conveys supersessionist tendencies n. Even the Greek word "ekklesia" does not mean called out ones but "democratic congress" because for Fiorenza it lacks political correctness which stands for equality and "decision making power" At bottom, she does not want the 'f" word feminism to stand for something dirty but for 'liberation" Such a radical change in Biblical language results in what?
Many such re-interpretaions of biblical words occur here and with Fiorenza's other writings.
The following 6 chapters simple rehash in different argumentations her basic premises outlined above. Some of the chapters deal with: To this reviewer it seems a form and type of a "Bultmannian demythologizing" which radically alters,takes away and negates inherent biblical ideologies. But must there really be a radical scissoring and cutting out of biblical ideals in order to present ones new interpretations? Such ideals left on the interpreters cutting floor include submission, obedience, power, equality.
But Fiorenza undoubtedly seeks to redefine tradition. If its "power" orientated it needs to go for it's power over women. Egalitarianism is the hermeneutical catch word here If men and women are seen as completely equal in ALL regards then true deconstruction has occurred and the "power of the Word" has correctly been manifested; the bible has finally been returned and reconstructed or destructed to all of its intended splendor. The only power in this book is Fiorenza attempt to destroy Biblical principles. This book is for those who do not take the Bible as the Word of the living God but interpret it wrongly as the words of angry evil men who seek no other pleasure than the empowerment of self whereby others less fortunate are belittled, destroyed and put down so that they may rise above and be seen as powerful and mighty Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers.
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It shows particularly the radical power of the Word to challenge imperial ways, the humiliation of persons, and the use of religion itself to keep people down. Reviews User-contributed reviews Add a review and share your thoughts with other readers. Add a review and share your thoughts with other readers. Scripture and the rhetoric of empire". View most popular tags as: Similar Items Related Subjects: Bible -- Criticism, interpretation, etc. Bible -- Feminist criticism. Influence Literary, artistic, etc.
Feministische Theologie Bible - Influence. Bible - Criticism, Interpretation, etc. Bible - Feminist Criticism. User lists with this item 3 New Materials: January-March 92 items by test. Linked Data More info about Linked Data. Scripture and the rhetoric of empire. Home About Help Search. Privacy Policy Terms and Conditions. Remember me on this computer. Cancel Forgot your password? English View all editions and formats.
User tags User lists Similar Items. The rhetoric of empire: In The Power of the Word Elisabeth Schussler Fiorenza, the premier scholar of feminist biblical interpretation and early Christian history, explores this difficult hermeneutical question. Because Christian scriptures were formulated in the context of Roman imperial power, they have functioned-and still do so-in the service of emp What kind of power does scripture exercise? Because Christian scriptures were formulated in the context of Roman imperial power, they have functioned-and still do so-in the service of empire, legitimating colonialist expansion, racist exploitation, and heterosexist discrimination.
Schussler Fiorenza calls for a critical feminist decolonizing reading, capable of identifying both the destructive powers of empire and the radical democratic visions of justice and well being that are inscribed in the scriptural text. The Power of the Word makes a timely contribution not only to traditional fields such as Pauline and Apocalypse studies, but also to the developing intersection of feminist and postcolonial biblical studies and the study of empire.
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