The Paradigm of the Catholic Feminists and Its Missiological Implication
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Feminist theology in the Roman Catholic Church has been oriented to contemporary issues such as poverty, oppression, justice, and etc. Thus it has a contextual characteristic. Yet it is in danger in making the contextual situation an unchanging norm. This paper sketches the hermeneutics and paradigm of some feminists in the Catholic church such as Rosemary Ruether, Elizabeth S. Fiorenza, and Anne Carr. This paper also sketches, so called, "the classical paradigm" which is argued to be one of Augustine, Aquinas, Luther and Calvin. Then the paradigm of Catholic feminists will be critically examined. What we have to take the paradigms into a serious consideration is whether they could make a sense out of their subject matters in solving women's problems. Participation in liberating women from injust and oppression could be a part of the Gospel and church's mission, but it is not the Gospel itself. While the classical paradigm is not free from problem, paradigm of Catholic feminists doesn't even make any sense out of their women's experiences and situations because they don't transcend the subjectivism and relativism. The Scriptures, not paradigms, are solely able to transcend them. Accordingly, the paradigm of Catholic feminists is not proper for the preaching of the Gospel or church's mission.
Abstract
Feminist theology in the Roman Catholic Church has been oriented to contemporary issues such as poverty, oppression, justice, and etc. Thus it has a contextual characteristic. Yet it is in danger in making the contextual situation an unchanging norm. This paper sketches the hermeneutics and paradigm of some feminists in the Catholic church such as Rosemary Ruether, Elizabeth S. Fiorenza, and Anne Carr. This paper also sketches, so called, "the classical paradigm" which is argued to be one of Augustine, Aquinas, Luther and Calvin. Then the paradigm of Catholic feminists will be critically examined. What we have to take the paradigms into a serious consideration is whether they could make a sense out of their subject matters in solving women's problems. Participation in liberating women from injust and oppression could be a part of the Gospel and church's mission, but it is not the Gospel itself. While the classical paradigm is not free from problem, paradigm of Catholic feminists doesn't even make any sense out of their women's experiences and situations because they don't transcend the subjectivism and relativism. The Scriptures, not paradigms, are solely able to transcend them. Accordingly, the paradigm of Catholic feminists is not proper for the preaching of the Gospel or church's mission.
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