Elizabeth Johnson-Revisonist Method of Theology

In 1988, the Council for Biblic¬al Manhood and Womanhood published the Danvers Statement, affirming that "In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men." I am hesitant to single out one organization for focused argument, but this statement accurately represents a sentiment within the faith that I find disturbing. In this paper, I will use the redemptive trend hermeneutic to deconstruct the CBMW's affirmation, while providing my own views on why I find both women in ministry and the redemptive trend hermeneutic as valid.

The novel, “Jesus and the Disinherited” speaks to the plight of the men and women who stand with their backs against the wall. The wall of oppression, the poor and disinherited that the author, Howard Thurman is witness to in his own time through black lives in America during the 1930’s. Thurman’s interpretation of Jesus as a poor Palestinian Jew, the disinherited population of his own time introduces the subject matter of the book which then moves to identifying the three hounds of hell, fear, deception and hate that continue to plague the disinherited today. According to Thurman, the great equalizer of mankind is identified in the religion of Jesus. The solution, love of God, self and neighbor. Sharing the lessons of Jesus, that transcend time and location bringing the love and hope of Jesus Christ to the disinherited, and anyone else willing to follow Christ is Thurman’s ultimate

Throughout my selected text, Johnson focuses on the church along with the subsequent androcentric image of God, and how it impacts woman around the world. She explains that throughout history, with the help of the church’s patriarchal nature and society’s values as a whole, woman have been seen “as a ‘defective male’…that must live in obedience to her [male counterpart,]…[ and who are often also referred to as the] ‘second sex’” (Johnson 92). This

Luke’s Gospel is a portrayal of Jesus as a model of social justice. Hence, the reader is empowered and influenced by the Gospel to be actively involved in social justice issues. The Catholic Church has sought to reach out to those in need, and Luke’s Gospel demonstrates this through injustices that Jesus challenged. In addition, mental illness, which is a current social justice issue reflects and appeals to problems that Jesus faced and reacted to in his time.

The fundamental theme presented in chapter twenty five and twenty six of David W. Dorries book Spirit Filled Christology maintains that Jesus came, not only as a pathway for salvation, but also to lead as an example of the Spirit’s movements and to empower His church with supernatural abilities to further the ministry that He began. In order to expound upon his statements, Dorries uses historical context.

When you think “Christian Worldview,” what comes to mind? I know I automatically think; God, Jesus, Christians, and Prayer. As I have learned through my Christian Worldview class, I have learned that there is a lot more to it and this paper will provide you with what I have learned. Throughout this assignment, I will explain about God, Humanity, Jesus, restoration, my analysis of the Christian Faith, and my reflection.

Elizabeth Johnson wrote “The God Who Breaks Chains” and in this essay she discusses Black liberation theology. Black liberation theology is defined as a type of theology, which contextualizes Christianity to help Black people overcome oppression of their past and present. This type of theology allows black people to find psychological healing from times of slavery,

The church has ever opposed the progress of woman on the ground that her freedom would lead to immorality. We ask the church to have more confidence in women. We ask the opponents of this movement to reverse the methods of the church, which aims to keep women moral by keeping them in fear and in ignorance, and to inculcate into them a

When reading Lynn Japinga’s Essential Guide to Christianity and Feminism, there are many different lessons that you can take from it, ranging from lessons on what it means to be a feminist, what it takes to be considered a practicing Christian, and the many critics that both Christians and feminists face. Much like The Bible, the lessons you take depends on how you read it and what of your own knowledge and experiences you bring into the analysis. As someone who is on the forth year of sociology and gender studies programs, I went into the reading with a preconceived view on what it means to be a feminist and with knowledge of the potential dangers that women within Christianity face.

Gustavo Gutierrez coined the term “liberation theology” and its roots come from Latin America. According to the dictionary, liberation theology is defined as “a 20th-century Christian theology, emphasizing the Biblical and doctrinal theme of liberation from oppression, whether racial, sexual, economic, or political” (dictionary). Liberation theology arose principally as a moral reaction to the poverty and social justice in Latin America. This particular reason is why Gustavo Gutierrez adapts this method and relies on it heavily because of his

“Our Father in heaven, hallowed be your name. - Matthew 6:9. The idea of “God the father” is one that is rooted deep in our society predominantly the ways in which it rejoices men. The almighty all and powerful God is outlined as a male figure in the bible, constructed using almost entirely masculine language. This simple fact has provoked men to assume the position of authority, to oversee over his family. This simple fact leads to an imbalance of power between men and women subconsciously oppressing women within our society. In Mary Daly’s “After the Death of God the Father,” Mary explains how the Judeo-Christian culture has served to bring structure to a sexually imbalanced man driven culture." This male-controlled society has its establishments in the most discernible parts of Christianity.” Mary’s work is a continuation of what is known as “The women's liberation movement” furthering the conversation of societies hold on a woman and bringing change. In this critical evaluation of Mary Daly's work, I will discuss the thesis and argument of the reading, along with an analysis of its assumptions and implications.

Charles B. Hodge, Jr., is a prolific writer and a minister of the Church of Christ. He closes each chapter of The Agony & Glory of the Cross with “The Cross…there is no other way!” Thus, I have taken Reverend Hodge’s declaration for the title of this review. He further explains his thesis of the importance of the cross: “Jesus could not save Himself and still be our Savior. There is no way but the cross.” The unique approach to teaching the New Testament – and Christs’ journey to Calvary – requires several readings, analysis, and return to biblical text.

In Elizabeth A. Johnson’s essay, “A Theological Case for God-She”, the author discusses how the women’s movement in society has “spotlighted the exclusion of women” in the public and the church, which has caused discussion on how Christians speak about God. Johnson maintains that the specific use of only make God language in the Christian church is both “religiously idolatrous and socially oppressive” to women (304). In other words, Johnson argues that the use of God in only male terms has a two-fold negative effect on Christians: “it reduces the divine mystery to a single refined metaphor of a ruling male” and the “images and concepts of God modeled exclusively on ruling men support and justify the dominance of this one group over those who

In order to have a true authentic theology of liberation, the oppressed must be able to freely raise their voice and express themselves directly in society and account for the hope that they bear (Theology of Liberation, pg.345). Gutierrez expresses that the best way to understand the gratuitous love of God is to see God's love for the poor and to make that same love central to our own lives.

The purpose of this brief is to provide you with an overview of how the Catholic Church view women being ordained in the church. The views are based on the traditional and doctrinal references that the Catholic religion is based on. The views are from various resources such as the Roman Catholic Church in the Vatican, Pope John Paul II, and the newly elected Pope Benedict XVI. The views described in this brief are based on the traditions of old and their refusal to change the traditions to fit for the twentieth century.