Keynote address on
BIBLICAL HERMENEUTICS IN THE INDIAN CONTEXT:
Women’s Perspectives
Stella Faria
This year 2001, is a landmark in the Church of South India for it
marks the Silver Jubilee of Women’s Ordination in India. On May
6, 1976, the late Rev.Betty Paul became India’s first ordained
Minister. A week later, on May 12, 1976, Rev. Nirmala
Vasanthkumar received Holy Orders. What great events!
The women rejoiced. Today we celebrate them. To Rev.Nirmala we offer
our warm felicitations and blessings. We are indeed proud of you
and your achievements. May our Creator God continue to bless your every
effort, to minister to God’s people through the struggles and pain of
the women you serve. We do miss Betty Paul, but we know
that she is present with us in Spirit. We remember her with great love
for her courage to take that historic first step. More about ordination
later.
The Big picture…..
The great strides in science and technology and the tremendous spurt in
information technology have rendered the world a global
village. On the other hand we are faced with global
unrest. The speed of communication especially the
internet, is a blessing as well as curse. While there is
access to every conceivable type of information to educate the user,
our families – especially our youth and children are exposed to
violence and pornography on the net. Knowledge can both enhance and
destroy us. How many young people in the West have been lured to their
deaths as a result of relationships developed on the web. Haven’t our
youth been destroyed, while drug cartels flourish?
Another bane of contemporary society is homosexuality which is
becoming a new symbol of culture. Same sex marriages too receive
legal and in some instances ecclesial sanction, and the couples are
permitted to adopt children. Though I am support and encourage
adoption, my concern is for the way these children are raised.
Will they grow up adopting their parent’s norms? AIDS is another
problem society has to deal with as it claims young, useful lives.
Innocent babies born of Aids parents also become its victims. This
trend is a real danger to the sanctity of family life.
Nuclear powers in the developed world pose a great threat to
developing and under-developed countries. The threat of annihilation
through nuclear and germ warfare is very real. Fundamentalism is
rampant. The present situation in Afghanistan has caused deep
concern especially to its neighbours. The world is shouting
hoarse about the destruction of the ancient monolithic Buddha
statues. The UN Secretary General, and several others have
intervened - but the destruction of these cultural monuments has
continued. If the destruction of these lifeless statues has
caused so much pain, isn’t it shocking that hardly anyone has raised a
voice against the real threat to Afghanistan – the subtle destruction
and stifling of its life-giving and life-sustaining entity – the
women! The Taliban has decided to put a stop to women’s
education. They are to be confined to their homes. Can we imagine
such a situation? Can a country survive if its women are
smothered? Is anyone listening??
In India…..
At home we are faced with a very volatile political situation
especially in Kashmir. Many innocent lives have been lost,
including those of our armed forces. The recent massacre of our
Border Security Forces personnel by Bangla Desh has stunned
the country, leaving the wives of those killed widowed and weeping, and
the children destitute and without hope. Add to this, nature’s
fury - famine, drought, diseases, floods, landslides and earthquakes.
Of recent memory is the heart-rending calamity in Gujarat, with its
massive destruction of precious human life and property. In this
chaotic situation the human family staggers under the weight of
terrorism, casteism, militarism, communalism and religious
fundamentalism. In every situation – be it war, communal clashes,
religious fundamentalism or terrorism it is the women who take the
brunt and suffer most.
India’s majority are still poor. And the poorest of the
poor are women. While globalization brought with it hope, it has also
caused despair by continuing to widen the gap between the haves and the
have-nots. Globalization has ushered in an era of materialism,
greed and a scandalous desire to ape the West, whose culture is slowly
and steadily subsuming our spiritual and cultural ethos.
Women in contemporary Indian society are constantly confronted with the
double standards of an androgynous social system. On the one hand
they experience a sense of achievement at the new vistas and
opportunities open to them in the socio-economic, political and other
spheres. On the other, there is a feeling of frustration at the
growing sexual discrimination. Violence in the form of
female foeticides, infanticides, dowry deaths, bride burnings and other
forms of physical and sexual abuse defy analysis. Add to this,
the rise in religious fundamentalism which reinforces gender
discrimination, legitimizing it in the name of religion. There is a
disturbing slide in the sex ratio. At the beginning of the last
century 1901 there were 972 females for every 1000 males. In 1981
there were 933 females to every 1000 males. Ten years later in 1991
there were 929 females per 1000 males and this year 2001 the number of
women has marginally increased to 933 women to every 1000 males.
How do we account for the missing women? Female foeticide, poor health
care, maternal mortality due to anaemia are some of the causes.
While women’s groups are screaming hoarse about the indiscriminate
violation of women’s human rights, there is little or no reaction on
the part of religious leaders including the Church. When women are
abused it is no big deal. There are more pressing problems.
Perhaps women provoked the abuse by their behavior or dress?
Women in the Church
What is our response to this situation? As Christian women in quest of
authentic Jesus witness, we need to ask ourselves: does our faith
really challenge us? Do we believe that the Good News is
liberating? Yes? Then, our purpose should be to free it from
androcentric language and prejudices. We need to free it from the
prejudices of a conservative Jewish mindset, which seeped into and
distorted the REAL message. Prejudices which have excluded half
God’s people for far too long.
Pope Pius IX in his encyclical: Ineffabilis Deus said:
“God selected a woman from the very beginning to be the Mother of His
Son.
He willed that His Son should take human nature from her, and be born
from
her in fullness of time.
The nature of woman - her inherent gentleness, nurturing,
and life giving ability is what Pope Pius IX ascribes to Mary. None of
the women who were closely associated with Jesus during his ministry
betrayed or hurt him. On the contrary, in faith they followed
Him. With great reverence they ministered to him. With true
contrition in their hearts they avoided sin. With fidelity they
witnessed to him. Their discipleship was manifested in their act
of going and telling.
Look at what happened after Jesus’ encounter with the Samaritan
woman at the well Jn:4:28-30: So the woman left her water jar, and went
into the city, and said to the people (29) “Come, see a man who told me
all that I ever did. Can this be the Christ. Further on, in
Jn:4:39: Many Samaritans from the City believed in him because of the
woman’s testimony. He told me all that I ever did.” What a
faith filled admission She had five husbands, Jesus had told her
so. But now she no longer needed to hide her sin.or her
weakness. And in Lk: 24:9 Mary Magdalene and Joanna “
returning from the tomb ….. told all this to the eleven and to
all the rest.” Did the women even doubt what they
experienced. Did they expect anything in return?. Were they
not ready to scream from the rooftops that Jesus was indeed the
Messiah? Wasn’t Mary the Mother of Jesus his first
Disciple?
Jesus knew that the women would never let him down. That they would
neither deny nor betray Him. Lets take a look at how the Church treats
women. The three stories which I am about to tell you are all
true. (Names have been changed to protect their identities.):
I. Meera is a victim of marital rape, and physical abuse. Married
at 17, to Arun an affluent, well-placed handsome man she lives her life
in mortal fear of her husband. A mother of four children, Meera
discovered soon after marriage that her husband suffered from an
abnormal sexual behavior. Though disturbed, Meera associated her
fears with her inexperience and tried hard to adjust to Arun’s unusual
sexual demands. Soon her inability to cope with the situation
resulted in violent tantrums.
Being a committed Christian woman, she wanted to save her marriage.
Meera tried to reason with Arun, but in vain. When disappointed
he would lose control and mercilessly batter her. As the children
grew older they began to experience their mother’s frustrations.
Her husband demanded his conjugal rights as often as ten times a day.
Non-compliance resulted in broken ribs, black eyes and loss of
teeth. So chronic was his sexual urge that he would force her
into the bedroom in the midst of her cooking, when she was taking a
siesta, or even when guests were present .
As a last resort she complained to her Bishop – only to be told: “You
have married him for better or for worse, so give in and have
peace.” Dejected with such an insensitive dismissal, she took her
problem to a well-known Christian Psychiatrist. A bachelor, he
advised her to obey her husband if she didn’t want him to look
elsewhere. Meera asked: “even when I’m indisposed do I have to give in
and just be a log in bed?” “Yes, even if you have to be a log” he
replied. There is no legal recourse to marital rape. But Sec 498A of
the Indian Penal Code is against cruelty – which drives women to
suicide, causes grave injury to life and limb and causes harassment.
There is no appeal against marital rape unless the wife is under 15
years of age. 1
II. Kamla a Pastor’s wife, was beaten regularly. A professional
woman she decided to opt out, unable to bear the humiliation.
Fortunately, her parents who were well educated understood her
plight and supported her. When she filed for a divorce, the Tribunal
faulted her and accused her for being irresponsible.
III. Laaly a mother of five daughters was forced by her
husband to witness his sexual abuse of their daughters.
When she refused to watch his incestuous behavior, he would batter her
and threaten to kill her. Completely broken she left him and with
the help of social workers admitted her children in a home for
destitute women.
Take the story of Meera a victim of marital rape. The Bishop and
the Psychiatrist both
told
her that she must submit. It didn’t matter what she went
through. In the case of the Pastor’s wife, she became the
victimizer – the cause of the problems and breakup. As for
the Lally, her Pastor refused to help her. Instead, he let her fend for
herself. Her children were accommodated in a non-Christian
institution. 40% of Indian women suffer torture. The recent case is of
US multi-millionaire Reddy with assets of over $ 50 m. He made his
fortune by preying on teenage girls from Andhra, using them as cheap
labour and sex slaves. His most recent victim is 17 year old Sita who
was found dead in her apartment by carbon monoxide poisoning.2
On Ordination
Church of South India
During the past 25 years eighty women have received ordination.
This is a hopeful sign. As against 80 perhaps 800 to 1500 or 2000
men have been ordained. Why are there so few vocations of
women to the priesthood? I am told that nearly all the women who have
obtained degrees in theology, aspire to be ordained.
Unfortunately, they are discouraged. They are told that they can
be ordained but they should neither expect the same salary as the men,
nor make demands for parishes of their choice. They are expected
to accept only those ministries which are assigned to them by the
hierarchy. I also learnt that even if women are technically qualified -
studied Theology, they cannot utter the words of institution.
Catholic Church
The Catholic Church while having opened every ministry to women has
categorically denied them ordination. Canon 1020 states that only
baptized men can validly receive sacred ordination. This includes
the diaconate, the priesthood and the episcopate. Further Canon
230 states that only lay men may be appointed to the stable ministry of
lector and acolyte.3 While lay women can be lectors, only religious
women can be Eucharistic ministers.
Other reasons alluded to for women’s exclusion from the
ministerial priesthood are
1. Jesus Christ chose only men to be his
apostles. He obviously did this on purpose and so fixed a norm.
2. The Church always followed this example of
Christ. Both in apostolic times and in later centuries only men
have been ordained priests.
3. A priest is the sacramental sign of Christ’s
presence at the eucharist. A man can represent Christ better
because Christ too was a man.4
Other reasons as stated from Mulieris Dignitatem, Papal encyclical on
women : While the Holy Father affirms the dignity of women he affirms
that Christ had the freedom but he did not choose women to be his
apostles.5
Some theologians state that there is no scriptural justification for
excluding women from the priesthood. Fr.Tissa
Balasuriya affirmed: “the Churches have tended to be the last
refuge of male domination. They have given male chauvinism not only a
practical expression but also a theological and even quasi-divine
legitimation.”
Women in the Church are still the marginalized minority.
Despite the altruistic ecclesial pronouncements about recognition of
women’s role and dignity, their absence in major decision making
processes is glaringly evident.
WINA India (Women’s Institute for New Awakening – India) 1982.
The women’s movements which had started in the West in the “60s had a
tremendous impact on women in India. When the UN declared 1975-1985 as
the Decade of Women, many women came together and formed organizations
to help women in different ways. It was in 1982 that a few
like-minded Christian women got together and started WINA and
brain-stormed about how they could contribute to the movement. They
concluded that if Christian women were to join the mainstream of the
movement we would first have to take a serious look at the situation of
women in the Church and that the Christian women would need to be made
aware of the Church’s with regard to women’s roles and responsibilities.
The WINA women took their cues from western women theologians who had
searched the scriptures and published their findings. Well known
among them were Mary Daly, Rosemary Radford Reuther, Elizabeth
Schussler Fiorenza, Phyllis Trible, and Letty Russell.
Studying their books afforded us deep insights into the Bible and its
androcentric bias. In the light of these findings WINA’s members
decided that it was time to bring out a book which would help women in
the Church to understand exactly where they stood. It was a real
challenge. They had to find contributors, undertake research and
find a publisher.
About that time - 1984, the CBCI Laity Commission called a
Consultation on women. WINA offered its book “The Emerging
Christian Woman – Church and Society Perspectives as a study
guide. With barely two months to go, it was a marathon effort to
collect articles, edit, proof read, and find a cover design. Time was
running out! Finally, the publisher was able to deliver the book only
on the eve of the Consultation.
Shortly after the Consultation, WINA invited Sr.Regina Coll, American
Feminist Theologian and author to conduct a course on Feminist
Theology and meet with women in Bangalore, Madras, Bombay and
Pune. This gave a new impetus to WINA’s work. WINA women
understood that Feminist Theology was contextual, liberative,
experiential and participatory. Though Feminist Theology was not WINA’s
sole concern, and it decided to organize theology workshops to enable
women to theologize in the context of their own situation.
India’s religious and cultural diversity offered us a vast canvas
– one in which the majority of the population were poor, marginalized
and exploited. Women and men, created in God’s image, were
discriminated against and trampled upon. But the women suffered most
because of their sex and caste – their Dalitness - their
untouchability, and because of their economic status. Women also
suffered discrimination under their religious personal laws.
6
Peering from this diverse pictograph were the faces of suffering and
death – victims of dowry, suicide, bride burning, battering, and Sati.
Shredded foetuses, and poisoned infants screamed for
justice. Awareness of this horror provoked a
response. Does the WORD of GOD speak to us at all in such a
situation? What would JESUS have done? Could we offer a
God-Responose to these cries for justice? Searching for answers,
WINA led by the Spirit, organized four theology workshops:
i) Human Liberation of Women. (Bombay- 1988).
The first workshop pinpointed the main reasons for a pseudotheological
justification for women’s oppression. It clarified the implication for
a feminist theology as a Liberation Theology in the Indian context. The
main ideas derived from structural analysis were then modified to
include feminist principles.7
ii) Women Doing Contextual Theology – Participatory Workshop.
(Bangalore 1989)
The second echoed the November 1987, AWRC Singapore meet. Based on the
EATWOT model it endeavored to evolve an Asian Feminist theology
with an indigenous orientation from the perspective of the different
countries in Asia. Two distinct but inter-related areas – namely:
the National Situation and Christian Theology became the focus. As a
starting point the group participated in an exposure programme, and
interacted with two activists women’s groups involved in a
grassroots issue-related thrust. Participants prepared two papers
: A National Situationer and Theology. An interesting
statement made by the participants was: ‘The birth pangs have already
started, and women all over India rejoice. This is our GOOD NEWS.”
iii) Woman & Her God Experience. (Khandala, 1990).
This third workshop was one with a difference. The papers
contained the findings of a “RE-SEARCH” Participants prepared two
papers: 1.Using the experiential approach, each participant wrote
a “gospel narrative based on her unique personal journey of life as a
woman of faith. For example, “The Gospel of Evangeline”, or Nirmala
or Rini. 2. A small topical analytical study based on study
and observation e.g. women mystics – impact of male mystics. How
Indian women handle the issue of being Christian and Indian.
iv) Liberating Ourselves: Indian Women Breaking Free of
Patriarchy. (Bangalore 1993).
Workshop four endeavoured to arrive at a feminist understanding of
Biblical texts. The participants studied and analyzed the historical
roots and development of patriarchy, to arrive at a feminist
consciousness which would challenge traditional attitudes and
practices. Formulate principles of feminist interpretation
(counter hermeneutics based on the study of patriarchy in the Indian
context. And finally writing a case study.
The entire experience was of a deeply spiritual nature and helped
participants to draw out a conscious commitment to dauntlessly carry on
their mission of understanding themselves. It also put into
perspective their own lived experiences and those of the trampled on
women at the grassroots.
Udaya Kiran - 1992
UDAYA KIRAN - Dawn’s Rays - was launched on November 30, 1992. It
originated as a study group of women interested in theologizing. Its
objectives are to:
1. Theologize in the Indian context from a woman’s
perspective.
2. To respond to current issues related to the
socio-economic, political, religious, and cultural spheres in the
context of Indian and Asian reality.
3. To work towards equal partnership between women
and men. Members meet from time to time. They read books on theology
and discuss in small study circles. Membership is open to both women
and men who are interested in theologizing in the context of Indian and
Asian reality, ensuring that an authentic women’s perspective is
articulated.
Here I would like to share what the Bible means to a few of
us:
Evangeline Anderson-Rajkumar:
For a very long time, even till I was in the University, the Bible was
a book I revered, and read in a ritualistic manner. Whatever my father
said about the Bible, I accepted without a question; it but did not
become my experience. The death of my mother at the age of 35,
when my father was 36 years old, left him to care for eight small
children - the youngest being just two days old and the eldest daughter
12 years old. ‘Come what may’, he said, and clung on to God, the Refuge
and Strength and taught us how to Live on Faith in God. The Bible was
the sole power and guide that led us as a family. The word ‘Patriarchy’
was non-existent in my world because it was the norm. I did not find a
reason as to why anyone should want to interpret the Bible.
It was only during my days at the United Theological College that a
male teacher, Immanuel David struggled to teach me gender issues and
theology. I was very disturbed. Dare I believe and accept? It was a
struggle. To be convinced that it is God’s will that women and men are
to be equal and are given equal worth, took time but I was ‘marked’/
put out of joint forever. It is a ‘Penuel’ experience that always stays
with you. Now I teach and preach with conviction that the Bible has to
be re-read from women’s perspectives beginning with the Biblical core
that God created human beings –man and woman - in God’s own image. This
truth can never be diluted, compromised with, denied nor suppressed. I
believe that it is a non-negotiable truth, a core faith statement about
God and humanity.
RINI RALTE
Bible is my source of inspiration. In it, I find strength and meaning
of life through the experience of others. When I lost my husband, my
mind was empty, my heart was broken, my hope in life was gone and my
commitment to life saving activity was gone. I felt I was alone,
helpless and useless. Very lonely, I sat and cried. The Bible helps me
to come to life again.
I am deeply hurt when someone uses the very same Bible I use, to put
people down and make their life difficult. The Bible is life to all
people. It is not a dead book. Bible is the source of inspiration, a
life-giving reality which should never be misused by anyone.
Stella
Here I would like to share my own understanding of the
Bible. Brought up in a Catholic faith tradition - my familiarity
with the Bible was minimal. We (my siblings and I) were taught
prayers, catechism and all about the sacraments. We were told
stories from scripture. I later learnt Church History. My
parents read the Bible on their own. And they encouraged us to do so,
but not during family prayers.
My father tried to woo us to the Bible by telling us that “the Bible is
the greatest love story ever told.” He even assured us that if we read
the Bible diligently we would improve our English language
skills. When we faced a problem he would say go to the Bible if
you really want an answer. Unfortunately, I didn’t pick up these
baits.
It was only after Vatican II that I became active in the Church. I
experienced a deep urge to read and understand the Bible. I took
theology courses and studied the gospels. I got a taste of
Liberation Theology under Fr.Gustavo Gutierrez, the Father of
Liberation Theology. I was very excited at the possibility that I could
apply the GOSPEL TEXT to my context – my personal experience. Going
deeper I realized that the Bible did indeed have an answer to every
question. As I grew in feminist consciousness I explored the
texts with the eyes of a woman who needed to hear God’s Word speaking
to my experience. Though I did not have a copy of the Woman’s
Bible, I became sensitive to the androcentric texts, especially those
narratives wherein women were the victims. I wondered about those
many unnamed women. I felt saddened and hurt.
One such passage which bothered me contains the parables
depicting the concern of those who are lost. In Luke 15, Jesus’
concern for those who are lost is very insightful. The three
parables about the lost sheep, the lost coin (drachmas) and the lost
son depict God as Shepherd, who goes after the lost sheep. Then, God as
Woman who rejoices and celebrates the retrieval of the lost coin. And
finally God as loving and forgiving father, who welcomes and celebrates
the return of his son.
These three parables are of particular significance to our Christian
understanding of God’s gratituous love. The Church repeatedly
expounds on the lost sheep and the prodigal, the woman “gets
swept under the carpet.” Why is the woman not given the same
importance? Rachel Conrad Wahlberg’s analysis throws light on the
woman’s obscurity. First she is merely a woman who is limited by
her sex role implications. Second, she is doing what a woman is
expected to do – attending to her housekeeping chores like sweeping.
Celebrating is also in the normal realm of woman’s activity.8
On the other hand the God/Father and the God/Shepherd symbols are
normative because God is seen as male. Says Wahlberg:
“To see woman as God
is to see the story in terms which shake up our categories.
To see
woman as God is to break out of …….our own conditioned categories…”9
Phyllis Trible analyses the lives of four such women. In her TEXTS OF
TERROR 10
Today I read the Bible as a woman of faith. I understand that
faith without action is empty and try to live what I believe. I
am no longer angry about patriarchal male authorship, their exclusive
language, or their ugly labels. I understand pretty well that
they were indeed the products of their times. I am absolutely certain
that God could never have intended it that way. I believe with Fr.
Tissa Balasuriya that any theology that oppresses could never come from
God.
Biblical Hermeneutics: Women’s Perspective.
Why are we here? How important is it for women to come together to
re-read the bible? The importance of coming together to de-construct or
re-construct the wellworn exclusive hermeneutical methodologies handed
down to us can hardly be emphasized. For too long has our vision been
clouded. What we need is a NEW VISION – a crystal clear view. By
reading the Text with new eyes the cataract will be removed, and we
will see clearly that God has included, not excluded us? .
To experience the newness we need to anchor ourselves in the vast
ocean of women’s experience and probe its depths. From it we will draw
sustenance from the collective struggles and sufferings of our people –
especially the women. Through our collective consciousness let us
RE-READ God’s Word, with a new heart, and a new sense of identity with
the WORD. Through this new perspective will emerge a FRESH
UNDERSTANDING that will enable and empower us to re-create or
evolve a Biblical Hermeneutics from a women’s perspective. Simply
put, women need to Re-FRESH the Word and RESTORE to it God’s original
and inclusive message which will not only liberate our souls, but will
bring all women and men to wholeness. When the Word of God is
interpreted in wholeness we will be able “to understand the true
message of (God’s) divine and human reality.”11
Let us look at passages like :Luke:13:34 . Jesus is anguished over the
killing and stoning of God’s prophets and messengers when he
affirms: “How often would I have gathered your children together as a
hen gathers her brood under her wings,…..” Jesus identifies
himself with Mother Hen – a feminine image..
Mark:7:24-30 speaks about the Syro-Phoenician woman whose
daughter was possessed with an evil spirit. When the woman begged
Jesus to drive the demon out of her daughter, Jesus answered: “Let us
first feed the children, it isn’t right to take the children’s food and
throw it to the dogs. This woman was not to be deterred by
Jesus’ rebuff. Was Jesus testing her faith? Was Jesus insensitive
to the Gentile woman’s plea? Not to be outdone she
persists. “Yes, Lord, even the dogs under the table eat the
children’s crumbs.” This woman challenges Jesus to address her need .
Even a Gentile has the same needs as a Jew. Jesus is unable to
deny the truth which she reminds him of – “there is neither Jew nor
Greek…” “We are all one in faith….Gal:3:26 & 27. Jesus OBEYS. Her
assertiveness born of faith wins the day.
To help clarify further I would like to share some definitions.
Fiorenza cautions us not to mistake “androcentric texts and linguistic
reality constructions……. as trustworthy evidence of human history,
culture and religion.” She says: “The text may be the message, but the
message is not co-terminal with human reality and history.”
According to her:
“A feminist critical
hermeneutics must therefore move from androcentric texts
to
their
social-historical contexts. It not only has to claim the
contemporary
community
of women struggling for liberation of women as its locus of reve-
lation, it
also must reclaim its foresisters as victims and subjects participating
in
patriarchal culture and history, but by reclaiming such androcentric
human and
biblical
history as women’s own history.” 8
Samartha says
“Asian [Indian] women need to be liberated from a double bondage, of
patriarchal hermeneutics of the bible on the one hand, and that of the
scriptures of other faiths on the other. The latter have shaped the
cultural ethos and social values of Asian communities for longer
periods than the Bible. Therefore, feminist hermeneutics should bring
out the hidden patriarchal assumptions of all the scriptures. Too
often, a very radical reassessment of the ideals for women set forth in
Asian scriptures is necessary.”12
Mary Ann Tolbert expresses her dilemma:
“To understand the same God as enemy and friend; as tormentor or
saviour, to read the same bible as enslaver and liberator, that is the
paradoxical challenge of feminist hermeneutics. It is, moreover, a
challenge for every Christian living in the world.” 10
Dietrich states:
“The reaffirmation of Womanhood and her full humanity as Woman, has to
happen in the overall context of dismantling of oppressive structures
in the spirit of Gal: 3: 28. This means we also have to overcome the
differences of Jew and Greek. i.e. ethnic and religious communalism,
the barriers, between castes, colors, denomination, and religions.” 11
The Church will need a radical approach to bridge the gap between male
and female. As a first step it would need to demythologise traditional
Theology concerning women. Myths like woman created from Adam’s rib, of
her being a temptress, or that she should be submissive are all
responsible for the kind of gender relations women experience in the
Church. This radical approach will also include looking at the
documents of the Church.
The argument that Jesus did not choose women to be His Apostles,
does not hold water in the light of the role the women who followed
Jesus played throughout His ministry. Besides, in today’s changed
context, women have proved that they are as capable if not more
capable, to perform Theological tasks. If they can rule nations, there
is no justification not to entrust responsible positions to them in the
Church. The women pastors whom we all know – like Nirmala, render
selfless service in the Lord’s vineyard.
For our search to become meaningful, the entire faith community – women
and men should:
1. Discern God’s intention through revelation at a
particular point of time.
2. Objectify the author’s expressions by reverting to
the source.
3. Apply God’s word to the politico-socio-cultural
context.
All of us present here can bring about a paradigm shift and arrive at a
new hermeneutic shorn of sexism. In this way, the historical revelation
of God’s teachings will become relevant.
An interesting observation that I would like to share is that – while
preparing this paper, I found that though we have been shouting
ourselves hoarse through our statements and papers, what has really
changed in the Church? Nothing. Going over all the literature brought
out by women I am pained to discover that the situation of women has
changed very little. Though the Church has read, and is aware of what
women are saying, nothing serious has been done to include or implement
their proposals. No doubt our hope is anchored in the fact that a few
seminaries have established Women’s Studies Departments, and some
Christian Colleges have introduced or are about to include
Women’s Studies in their curriculums.
A serious effort must be made by the Church, especially male
Theologians, to re-interpret Biblilcal Texts using womens’ experience.
Unless traditional methodologies are transcended and men listen
with their hearts to the voices of women in their struggles. Unless
this is done, deep questions being raised by women will continue to
remain unanswered.
I am happy to note that the speakers at this consultation are
addressing relevant issues.
Ms. Bharati will speak on
ORDINATION OF WOMEN IN
INDIA : A historical appraisal.
Dr. Hnuni will share her views on
Biblical Hermeneutics:
A CRITIQUE OF CULTURES
AND
TRADITIONS IN THE
BIBLE.
Dr. Evangeling Rajkumar will speak on
FEMINIST BIBLICAL HERMENEUTICS –
Emerging Theological Issues.
Dr. Lalrinawmi Ralte will share her views on
Biblical Hermeneutics from a
TRIBAL WOMEN’S PERSPECTIVE.
Rev. Nirmala Vasanth Kumar will tell us about
THE ROLE AND IDENTITY OF WOMEN IN
THE CHURCH IN INDIA.
In conclusion, let us use this time valuably. Let us
reclaim our place in the order of God’s creation, not as temptress,
prostitute, concubine, widow or a nameless nobody, but as full human
beings. As an Easter People baptized in Christ with the promise of
resurrection in Jesus, let us restore the original blessing,
God’s special gift to us of being created in God’s
image. Let us draw out the liberating strands of hope for both
women and men as God originally intended.
Thank you,
STELLA FARIA.
Keynote Address delivered at the National Consultation on Biblical
Hermeneutics in the Indian Context: Women’s Perspective
(May 9 – 12, 2001)
Foot Notes.
1.Helen and Josantony – Moral Theology From a Feminist Perspective in
eds.S.Faria et al. In The Emerging Christian Woman – Church &
Society Perspectives. Satprakashan Sanchar Kendra, Indore, 1984,) p.
126.
2. As told by Fr. John Wijngaards, in his own words f-Roman
Document ‘Declaration on the Question of the Admission of Women to the
Ministerial Priesthood’ Published by the S.Congregation for the
Doctrine of Faith on Thursday 27 January, 1977) in Did Christ Rule Out
Women Priests.
3. Mulieres Dignitatem, Vastucan Encyclical nVatican)
4. Wahlberg, Conrad Susan. Jesus According to A Woman.
(N.York Paulist Press, 1975) p.24.
5. Ibid.
6. Trible Phyllis, TEXTS OF TERROR (Fortress Press:
Philadelphia, 1984)
7. Patrapankal, Joseph (CMI) A recent Roman Document
on the Interpretation of the Bible in Word & Worship, NBCLC Vol.28,
Feb 1995, No.2)
8. Fiorenza. Elizabeth Schussler, IN MEMORY OF HER,
(Crossroads Publishing Co. N.Y. 1988) p.29
9. Samartha S.J. Feminist Hermeneutics in Asian
Christian Theology, in Ed.: Aruna Gnanadasan “Towards the Theology of
Humanhood” : Women’s perspectives. (I.S.S.P.C.K. Delhi) 106, 107.
10. As qouted by Samartha S. J. in ibid
Defining the Problem, the Bible and Feminist Hermeneutics. By Mary Ann
Tolbert in SEMIA, an Experiential Journal for Biblical Criticism,
Society of Biblical Literature, no. 28, 1983, Chico, USA. Pg. 126
11. Dietrich. Gabriele, The Origins of the Bible
Revisited, in Ed. Gnanadason Aruna ibid pg. 46.