This post is part of an ongoing series reflecting upon Women and Gender in Early Christianity.
In her A Feminist Introduction to Paul (St. Louis: Chalice, 2005. 159 pp.), Sandra Hack Polaski outlines some of the major feminist concerns with the Apostle Paul and his writings. Methodologically, Polaski advocates a “transformative” reading of Paul which builds upon the insights of conformist, rejectionist, and resistant readings of Paul, imaginatively asks new questions of those sources, and creatively seeks to offer new interpretations of his texts.After outlining her approach and contextualizing Paul’s world, Polaski examines several problematic passages from the Corinthian correspondences. Continue reading
There is no shortage of literature available on the Christian New Testament. Whether you peruse Amazon or wander through your local bookstore, there is no denying that scholars, pastors, and writers aplenty have published their thoughts on the history and meaning of the New Testament. How do we make sense of all this literature? One way involves the consultation of conglomerate sources: those volumes written from a variety of perspectives by a number of scholars whose insights balance and inform one another. The Fortress Commentary on the Bible: The New Testament (Minneapolis: Fortress Press, 2014. 771 pages), edited by Margaret Aymer, Synthia Briggs Kittredge, and David Sanchez, stands as an excellent example of a New Testament reference work worth engaging. Continue reading
Parable of the Wicked Tenants, Collaert
Having examined Schottroff’s interpretive concerns in yesterday’s post, we now turn to her reinterpretation of the Parable of the Vinegrowers in The Parables of Jesus (Trans. Linda M. Maloney. Minneapolis: Fortress Press, 2006.), in which she critiques a traditional allegorical interpretation of the parable, and reconsiders its meaning for today’s context. The crux of her reinterpretation argues that this parable speaks not to the allegorical rejection of the people of Israel, but rather cries out against the multilayered forms of Roman violence suffered by Israel. Continue reading
Luise Schottroff, in her work The Parables of Jesus (Trans. Linda M. Maloney. Minneapolis: Fortress Press, 2006.) writes that the parables of Jesus of Nazareth contain a wealth of information concerning the meaning of his proclamation and vision, information that has historically been both influential and misunderstood (1). In as much as there are as many interpretations of the parables of Jesus as there are New Testament and parable scholars, the purpose of this paper is to examine Schottroff’s feminist perspective in her examination and reinterpretation of the Parable of the Vinegrowers found in the Gospel According to Mark 12:1-12. In her interpretation, Schottroff argues that this parable speaks not to an allegorically based rejection of the people of Israel in favor of the Christian Church, but against multilayered forms of violence against the people of Israel that calls those people to endure Roman oppression and seek non-violent forms of effecting demands. Continue reading
This post is part of our ongoing series examining interpretations of the Parable of the Prodigal Son.
Having surveyed Hultgren and Rohrbaugh’s perspectives in our two previous posts, we now turn to feminist scholar Luise Schottroff’s interpretation of the Parable of the Prodigal Son found within The Parables of Jesus. In this work Schottroff embeds her feminist critique of oppression and patriarchy within the interpretive hermeneutic of the socio-historical method. She employs the socio-historical method with the understood purpose of explaining the details of the text and providing a foundation from which to understand the social function of that text. For Schottroff, parables cannot be understood as allegorical accounts with purely metaphoric meanings and interpretations. Rather, she argues that parables should be understood as a contextually situated literary form that presumes a response by those who hear the narrative and gives rise to a resulting action. Simply put, even with our modern reading of parable narratives “a response is always part of a parable” in Schottroff’s reading. Schottroff also displays a strong critical awareness of several hermeneutical assumptions within New Testament interpretation that she argues need to be critical analyzed and rejected in our modern context, including the assumption of Christian superiority over other religions, dualisms in theological construction, assumptions that provide the foundation for notions of guilt, sin, and suffering through violence, and the common Christian perception of the ‘duty’ to maintain the social status quo and its structures of power. Further, Schottroff emphasizes the importance of rediscovering the Gospel of the Poor within the words and parables of Jesus and rejecting any and all reasons for ignoring or interpreting the words of Jesus that concern domination and poverty other than the proclamation of the Gospel of the Poor. As Schottroff embeds her methodological framework with both a feminist awareness as well as socio-historical methodology, she pays a great of attention to the context of those who would have first been exposed to the literary parables of Jesus, especially their socio-religious context with regard to Torah and their eschatological expectations concerning not the coming kingdom of God, but regarding the ‘nearness’ of God speaking now. To sum Schottroff’s methodological focus, we see that she writes as one critically aware of the traditional socio-historical method, as one fully embedded in the feminist critiques of traditional patriarchal interpretations and methodology, and additionally gives special care to a renewed eschatological understanding that emphasizes the action that results from the delivery of the parable. Continue reading