Biblical Hermeneutics

Kelly Brown Douglas begins by posing a series of questions, including, “Who is the Black Christ?” and “Is the Black Christ Enough?” (6-7) For Douglas, the Black Christ, “…represents God’s urgent movement in human history to set Black captives free from the demons of White racism” (3). The question of “Who is the Black Christ?” is addressed in Chapter 3. The question of “Is the Black Christ enough?” is addressed in Chapters 4 and 5, as Douglas critically examines the relationship of the Black Christ to the Black community and ends with addressing what womanist theology is and why there is a need for it in understanding the Black Christ.

How does one read the story of Sarah and Hagar, or Jezebel and Rahab today, if one is a woman reader situated in a postcolonial society? This question animates Judith E. McKinlay’s Reframing Her: Biblical Women in Postcolonial Focus. In this text, McKinlay takes different biblical women’s narrative and gives them agency. McKinaly opens this text from both with a feminist hermeneutic and a postcolonial criticism that helps to shape the context and location for the women she will explore and also her own personal context. One of the things I most appreciated about the opening us this book is the location in which she situates herself. She is a New Zealander, a Pakeha, which is described by the people of Maori, for people who are not Maori. Her narrative becomes critical in how she shapes these biblical women who are considered outsiders from those within. Location and identity politics becomes a critical theme within this text. I can remember Historian Vincent Harding who would open his class asking everyone to identify who they were and where they were from. At the time, I never understood why that was necessarily, but as a historian, I understand to know who we are and where we are from shapes our context.

Throughout history men have been leading the battles, conquering worlds, discovering new lands, but behind every good man is a good woman! So, as I read this week, I learned an enormous amount of information about the diversity of the different roles women play according to where they might live or what era they grew up in. I will address the rights that women had, how they are viewed in society, the comparison between these women and the ones from the New Testament, the evidence to support my claim.

Patriarchy’s Scapegoat: Black womanhood and femininity – A critique of racism, gender inequality, anti-blackness, and historical exploitation of black women.

How does being familiar with a biblical worldview help us understand the big picture of God’s design, and how can you apply that understanding to your calling?

However, Weems argues that the shocking part of these metaphors is not the misogynistic violence towards the women. Instead, it is the prophetic connection between the actions of Israel, Judah, and Jerusalem and the actions of these culturally dishonorable women. The prophet’s undoubtedly

“We’re never, ever, ever going to be able to fly as high, unless we’re both in support of each other” is what Emma Watson, actress, model and humanitarian, said during a speech as the U.N. Women Goodwill Ambassador to introduce the launch of the “HeForShe” campaign, where the “solidarity movement for gender equality that brings together one half of humanity in support of the other half of humanity, for the benefit of all”. Feminism, the act of advocating for female rights in order for them to be equal to those of men, has been an issue for hundreds of years that is sadly lacking present-day progression. In The Poisonwood Bible by Barbara Kingsolver, five females narrate their experiences in Congo during the sixties under not only the Belgian’s rule, but more terribly, under the tyranny of Nathan Price, a Baptist preacher on a mission to convert “arrogant” Congolese people into faithful Christians. Ironically enough, Nathan’s wife, Orleanna, and four daughters, Ruth May, Adah, Leah and Rachel, whom were formerly blind followers of him realize that their patriarch is actually the imprudent and arrogant one. In the end, one by one, they dynamically turn on Nathan and stand up for themselves. The Poisonwood Bible challenges the oppression of women by bringing light to female strength and capability, pointing out gender inequalities and strengthening the regard for female voice.

The following paper will be written to address the experiences that black women have within the United States of America. It will include statistical data that further explores the differences that not only blacks have within the United States, but that black women face as an unspoken minority. The beginning paragraphs will provide information about the history of the United States, liberation theology, black liberation theology, and more specifically womanist theology in reference to black women’s experiences. The applicability to the United States will be stated throughout the essay and further summarized in the closing paragraphs. The concept for this essay will be in regards to black women needing to remain supportive to each other, aware of the history of the United States and its design to not be made for them, and provide the role that liberation theology can have for their adaptability to the country.

“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.

Contrary to popular belief, racism and sexism are not mutually exclusive. More often than not, one can find racial discrimination closely connected to gender discrimination and vice versa. Kelly Brown Douglas, author of Sexuality and the Black Church: A Womanist Perspective, makes this connection evident in her chapter “Stereotypes, False Images, Terrorism: The White Assault upon Black Sexuality”. She discusses elements of gender and sexual stereotypes involved in racism and how they are still a detriment to black women and men today.

There is ambiguity in Ethiopian eunuch that defined a distinguished difference he was embodied. This ambiguity can be different in regards to class, race, and gender, but what are his class, gender, and race? In an illustration of Acts, F. Scott Spencer noted that a “comprehensive examination of the Ethiopian traveller’s place in ancient society in relation to standard categories of race, class, and gender uncovers a fascinating, multifaceted character which defies easy classification”. Cottrell R. Carson stated more expressively as “In many respect, the Ethiopian eunuch defies categorization. His lack of definition is extreme”. How can we administer these ambiguities in a biblical character? In order to handle this question, it is expedient to first observe how we read the eunuch’s identity in the circumstances of religion, class, race, gender, and sexuality.

This essay is to look for the answers to the following questions in the scope of Genesis chapters one through eleven. How does a biblical world view affect the way we look at the natural world compared to others who don’t? How does the biblical world view affect our human identity compared to those who do not? How does having a biblical world view affect all human relationship? How Does the biblical world view affect civilization?

There are many experiences and perspectives within a society and a culture. This paper will outline some of the experiences of African American women through American history. The paper connects sociological theories as a way to explain and contemplate hegemony, equality, and social relations. The paper analyzes two quotations from real and fictional characters that aptly circumscribe their experience in relation to White American hegemony. The paper concludes that theories such and Hegemony Theory, Functionalist Theory, and Feminist Nationalist Theory offer precise and practical insight to the experience and oppression of African American women.

The Bible is controversial on the matter of gender equality. There are numerous contradictions about the status of women in Christian society. Historically, the most prominent interpretation has been rather negative toward women. The Christian Church, with principally male authority, emphasizes the idea that women are inferior to man. They focus on Eve’s sin leading to a punishment that “her husband will have authority over her.” (Drury, 34)

In its most basic definition, biblical hermeneutics refers to the art and science of biblical interpretation. It is considered an art because understanding, which is required for interpretation, requires a feel for the subject matter being interpreted, not just an analyzation of data. Biblical hermeneutics is also considered a science due to the fact that some aspects of the interpretation process resemble the activities of natural science. Because of this dual nature of hermeneutics, it is almost impossible for an interpreter to arrive at a neutral conclusion. Good or bad, most biblical interpreters translate scripture based upon