Androgynous Pauline: Queering Gendering Expressions in 1 Thessalonians 2:1-12

2023 WordsApr 19, 20139 Pages
Michael Van Huis BIBL 440.J1 03.11.13 Androgynous Pauline: Queering Gender Expressions in 1 Thessalonians 2:1-12 Introduction At Abilene Christian University, the predominating discourse towards biblical exegesis circulates around two methodologies, the synchronic (social-rhetorical) and diachronic (historical-critical) approaches.1 Although both methods are required for valid exegesis, the tendency to gloss over nontraditional hermeneutics could tentatively result in detrimental ministry, specifically to nontraditional people groups. Failure to see through diverse perspectives almost always results in tragedy. Therefore, the purpose of this short exposition is to highlight the value of nontraditional hermeneutics, by exposing…show more content…
Vincent Leitch (New York: W.W. Norton & Company Inc, 2001), 20-25. 5 Ibid., 22. 2 Michael Van Huis BIBL 440.J1 03.11.13 This is where Foucault’s examination of power in Discipline and Punish is seen as “a circulation or distribution of knowledge.”6 The commonality of knowledge is what enforces the “meanings and functions of normalization.”7 Human beings who do not function in the majority of the normative or refuse to conform towards the ubiquitous standard will endure the consequences by being classified as abnormal and being excluded from the norm. Through the works of Judith Butler (who is influenced by Foucault and Derrida), a novice deconstruction towards the gender binary could point towards how, in actuality, gender operates primarily out of performance. For gender to function within the norm, gender must correlate within heteronormativity.8 Thus all aspects of anatomy and sexuality have been originated from structures built by society. Society has placed meaning on the semantics and schema of language that determine gender roles, sexual roles, and how they intersect with one another. It is here where deconstruction is seen as the inverting and reinscription of traditional binary fixations. Additionally, the reality of gender or sexuality is never without a hermeneutical bias precisely because reality is always mediated through the “lens of language.”9 From the ontological example, even though male is not female, female is needed in order

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