Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves 66-71).

Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves [57]-59).

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 64-67).

Thesis (S.T.M.)--Concordia Seminary, St. Louis, Missouri, 1995. / Includes bibliographical references (leaves 176-181).

Thesis (Th. M.)--Dallas Theological Seminary, 2003. / Includes bibliographical references (leaves 64-67).

Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves [85]-89).

Bibliography: leaves 83-87. / This paper presents a study of the Exodus tradition of the Hebrew Bible with a critique from the perspective of a Feminist Liberation theology. It is recognised that Liberation theologies in general have adopted the theme of Israel's Exodus from Egypt as a paradigm for liberation from the particular forms of oppression being addressed by that liberation perspective (for example, Black theology, Third World theology, Feminist theology). The appropriateness of such a use of the tradition is discussed for the broad category of Liberation theologies as well as for Feminist theology specifically. We have chosen to view the Exodus tradition as a metaphor. The importance of a metaphorical approach to theology will be discussed in the first chapter. Briefly, we acknowledge that metaphor is an appropriate category for religious language, since it uses what is known in order to describe the unknown. This is most clear in descriptions of the divine: in the case of the Exodus metaphor God may be described as "the Liberator of the oppressed". Likewise, the Exodus narrative may be considered a metaphor of liberation. However, a metaphorical perspective reminds us that religious language is limited since a metaphor cannot be fully equated with the category being described. A further limitation is noted whereby a two-way relationship is established in metaphorical speech, so that the metaphor is given validity by that which it describes. From the point of view of Feminist theology, such limitations are profoundly important, since a refusal to recognise them results in irrelevance or idolatry. Our second and third chapters explore the use of the Exodus metaphor by Feminist Liberation theology and the limitations of the metaphor, respectively.

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This study is positioned in a context where the ideologies of communities, creeds and genders are marked in violent ways on women’s bodies. It is also located in a context where Christian women, by and large, internalize their subordinate status as Godordained and accept the violence perpetrated on them as normal and natural. In such a context, the christological understanding of Jesus as the “Suffering Servant” serves to reinforce the submissive, docile and subordinate position of women and legitimize the various forms of suffering that are inscribed on them as normal and even as ways to salvation. This study analyses the experiences of women who, in the midst of oppressive regimes, structures and forces, have refused to accept the inscriptions of gender, power and violence thrust on them. They have created an alternate way of speaking with their bodies in order to challenge gender stereotypes, oppressive powers and the denial of life and subjectivity imposed on them and their communities. Using the analysis of women’s resisting bodies, this study argues for an interpretation of christology that is centered on the motifs of struggle, resistance and protest, as evidenced in women’s resisting bodies and in the story of Jesus. Women’s resisting bodies and Jesus’ resistance are paralleled to reconstruct christology as resistance and protest and the resurrection as the continued and ongoing struggle for life amidst continued violence and oppression. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

Thesis (S.T.M.)--Concordia Seminary, 1990. / Includes bibliographical references (leaves 101-106).