萝特的女性主义神学人论
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- 英文论文题名：Anthropology in Rosemary Radford Ruether's Feminist Theology
- 论文作者：张秋梅
- 英文论文作者：Zhang Qiumei
- 年：2012
- 作者机构：四川省宗教教育培训中心;
- 会议召开时间：2012-08-01
- 会议录名称：基督教思想评论第十五辑
- 英文会议录名称：Regent Review of Christian Thoughts
- 语种：中文
- 分类号：B978
- 学会代码：RUBC
- 学会名称：Regent College.UBC
- 页数：16
- 文件大小：629k
- 原文格式：O
摘要
<正>按照潘能伯格的说法,本文讨论的是因人论问题的艰巨性而触发的一项相关研究,即人论在当代基督教女性主义理论下的处境化研究。萝特(Rosemary Radford Ruether)是当今最有影响力的女性主义神学家之一。她的研究围绕女性主义神学、宗教历史和社会正义的主线,广泛涉及多个方面,如:教会尤其是天主教会,北美及第三世界国家的妇女主义神
Anthropology is one of the central doctrines of Christianity.It is inevitable that it should be re-examined by feminist theology.Contemporary Christian feminist thinker Rosemary Radford Ruether brings gender issue to her theological anthropology with a unique perspective.She puts forward some new ideas of the relationship between gender issue and anthropology, and develops her theory of feminist anthropology.Ruether analyzes what she considers to be the unequal and unreasonable anthropology in the Christian tradition,and attempts to replace it with an egalitarian anthropology.She suggests that the critical principle of feminist theology is the fulfillment of women's humanity.She believes that the fulfillment of women's humanity is spiritual,and that it reflects the true relationship between human beings and God.She intends to break the traditional androcentric gender paradigm,and accomplish the liberation of women which will lead to the liberation of the whole humankind.The main objective and focus of Ruether's feminist theology is to advocate the fulfillment of women's humanity.This paper tries to show the innovative value of Ruether's feminist anthropology.It is the author's hope that it will serves as a reference for the feminist study in contemporary Sino-Christian studies.
Anthropology is one of the central doctrines of Christianity.It is inevitable that it should be re-examined by feminist theology.Contemporary Christian feminist thinker Rosemary Radford Ruether brings gender issue to her theological anthropology with a unique perspective.She puts forward some new ideas of the relationship between gender issue and anthropology, and develops her theory of feminist anthropology.Ruether analyzes what she considers to be the unequal and unreasonable anthropology in the Christian tradition,and attempts to replace it with an egalitarian anthropology.She suggests that the critical principle of feminist theology is the fulfillment of women's humanity.She believes that the fulfillment of women's humanity is spiritual,and that it reflects the true relationship between human beings and God.She intends to break the traditional androcentric gender paradigm,and accomplish the liberation of women which will lead to the liberation of the whole humankind.The main objective and focus of Ruether's feminist theology is to advocate the fulfillment of women's humanity.This paper tries to show the innovative value of Ruether's feminist anthropology.It is the author's hope that it will serves as a reference for the feminist study in contemporary Sino-Christian studies.
引文
[1]学术界对女性主义神学的称呼不一。除了女性主义神学之外.还有妇女神学、女权主义神学或女性神学等等。郭佩兰女士在“妇女神学的发展”(《基督教思想评论》第十一辑)一文中,使用“妇女神学”。本文中笔者使用“女性主义神学”,意义有二。其一,萝特本人曾从兴起时间及地域角度,对女性主义神学(feminist theology)及妇女主义(womanist theology)作过专门区分,用以区别女性主义神学及妇女主义神学。其二,保持与女性主义的一致性和连续性。在这一点上,笔者与女性主义学者黄慧贞的看法是一致的。这“是一个立场的取舍,是有意强调与女性主义的连续性,特别是其中坚持以妇女自身权益、多元经验和声音为中心的思考与人认同”。参见黄慧贞:“导言:女性主义神学在亚洲”,参见黄慧贞编:《亚洲女性主义神学》.香港;基督教文艺出版社,1998,第vii页。
[2]Rosemary Radford Ruether,Women and Redemption:A Theological History, Minneapolis Minn.:Fortress Press,1998,p.222.
[3]Rosemary Radford Ruether."My Life Journey",Dialog:A Journal of Theology.Vol. 45.No.3.,2006,p.283.
[4]萝特:《性别主义与言说上帝》,杨克勤、梁淑贞译,香港:道风书社,2004,第xxvi页。说明:本文中引文注释中作者如写本著者的汉语译名,如本条注释.表示引用的是该书中文译本。注释中如写Rosemary Radford Ruether及该书英文名称,则表示该引文是源自该书英文原著,经笔者翻译的文稿。
[5]萝特,《性别主义与言说上帝》,第30页。
[6]Rosemary Radford Ruether,"Feminist Hermeneutics,Scriptural Authority,and Religious Experience:The Case of the Imago Dei and Gender Equality",in Radical Pluralism and the Truth: David Tracy and Hermeneutics of Religion,Werner G.Jeanrond & Jeniifer L.Rike ed.,New York;The Crossroad Publishing Company,1991,p.103.
[7]参阅萝特:《性别主义与言说上帝》,第116-117页。
[8]Rosemary Radford Ruether,"Chrisitian Anthropology and Gender:A Tribute to Jurgen Molmann",in The Future of Theology:Essays in Honor of Jurgen Moltmann,edited by Miroslav Volf,Carmen Krieg,and Thomas Kucharz.Wm.B.,Eerdmans Publishing Co.,1996,p.251.
[9]萝特:《性别主义与言说上帝》,第126页。
[10]Rosemary Radford Ruether,Sexism and God-talk:Toward a Feminist Theology,Boston: Beacon Press,1983,p.113.
[11]Letty M Russell,Human Liberation in a Feminist Perspective—A Theory, Philadelphia:Westminster,1987,p.139.
[12]Rosemary Radford Ruether,Sexism and God-talk:Toward a Feminist Theology,p.114.
[13]萝特:《性别主义与言说上帝》.第153页。
[14]Linda Hogan* From Women's Experience to Feminist Theology,England;Sheffield Academic Press,1995,p.12.
[15]Rosemary Radford Ruether,"Feminist Interpretation:A Method of Correlation",in Feminist Interpretation of the Bible,ed.by Letty Russell,Philadelphia:Westminster,1985,p.114.
[16]Rosemary Radford Ruether,"Feminist Hermeneutics,Scriptural Authority,and Religious Experience:The Case of the Imago Dei and Gender Equality",p.101.
[17]Rosemary Radford Ruether,"Feminist Theology in the Academy",in Christianity and Crisis,45/3(4 March),1985,61.
[18]萝特:《性别主义与言说上帝》,第24页。
[19]同上,第31页。
[20]萝特:《性别主义与言说上帝》.第32页。
[21]同上,第198页。
[22]萝特:《性别主义与言说上帝》,第200页。
[23]同上,第201页。
[25]Rosemary Radford Ruether,Women and Redemption;A Theological History,p.223.
[26]Rosemary Radford Ruether," Ecofeminism:Symbolic and Social Connections of the Oppression of Women and the Domination of Nature",in The Sacred Earth'.Religion,Nature, Environment,edited by Roger S.Gottlieb,London;Routledge,1996,p.396.
[27]Rosemary Radford Ruether,Women and Redemption ? A Theological History,pp.223 224.
[29]Rosemary Radford Ruether,Sexism and God-talk;Toward a Feminist Theology,p.71.
[30]Ibid.
[31]Ibid.
[32]See Wolfhart Pannenberg,"Toward a Theology of the History of Religions",in Basic Questions in Theology,Collected Essays,2 Vols.,trans,by George H.Kehm,Louisville: Westminster John Knox,Vol.2,1983,pp.65-118.
[33]Peter McEnhill & George Newlands,Fifty Key Christian Thinkers,New York: Routledge,2004,p.233.
[34]Rosemary Radford Ruether,"The Task of Feminist Theology",in Doing Theology in Today's World,ed.by D.Woodbridge & Thomas Edward McComiskey,Grand Rdpids:Zondervan Publishing House,1991,pp.374-375.
[35]即萝特。
[36]葛伦斯、奥尔森:《二十世纪神学评论》,第271页。
[37]这个术语最早是爱丽丝·沃克(Alice Walker)1978年在一个名叫“超越卢娜和韦尔斯”(Advancing Luna and Ida B.Wells)短故事中使用的。后来这则故事被发表在1980年的一本诗文集《拿回黑夜;女人与色情))(TakeBacktheNight:Women andpornography)中。后来也发表在沃克自己的短篇故事《你不能让一个好女人失望》(Your Cant't Keep a Good Woman Down)中。这是个关于黑人女性和她的沉迷于色情作品的丈夫的故事。她提供的一个简单的解读就是:“一个妇女主义者就是一个女性主义者,只是更加普遍。”很多非洲女神学家都很接受沃克的提法。因为她们觉得,这个说法更切合她们的处境。原因不仅在于它突出了黑人女性的主体身份.更重要的还在于它对种族、性别、阶级进行相关结构的分析。妇女主义神学正式开始于1985年,凯蒂·加农(Katie Geneva Cannon)的一篇题为“黑人女性主义意识的产生”(“The Emergence of Black Feminist Consciousness")。她在其中分析了黑人教会用压迫的方式滥用《圣经》,分析了黑人女性所处的社会中的阶级主义、种族主义和性别主义状况.并为黑人女性如何在压追下取得生存空间提出了一些指导。作为一个学术运动,妇女主义神学发现了黑人神学和女性主义神学的缺点。黑人神学最初不愿意处理性别主义和阶级主义的问题,女性主义神学则把白人女性的经验视为普遍的女性经验。
[2]Rosemary Radford Ruether,Women and Redemption:A Theological History, Minneapolis Minn.:Fortress Press,1998,p.222.
[3]Rosemary Radford Ruether."My Life Journey",Dialog:A Journal of Theology.Vol. 45.No.3.,2006,p.283.
[4]萝特:《性别主义与言说上帝》,杨克勤、梁淑贞译,香港:道风书社,2004,第xxvi页。说明:本文中引文注释中作者如写本著者的汉语译名,如本条注释.表示引用的是该书中文译本。注释中如写Rosemary Radford Ruether及该书英文名称,则表示该引文是源自该书英文原著,经笔者翻译的文稿。
[5]萝特,《性别主义与言说上帝》,第30页。
[6]Rosemary Radford Ruether,"Feminist Hermeneutics,Scriptural Authority,and Religious Experience:The Case of the Imago Dei and Gender Equality",in Radical Pluralism and the Truth: David Tracy and Hermeneutics of Religion,Werner G.Jeanrond & Jeniifer L.Rike ed.,New York;The Crossroad Publishing Company,1991,p.103.
[7]参阅萝特:《性别主义与言说上帝》,第116-117页。
[8]Rosemary Radford Ruether,"Chrisitian Anthropology and Gender:A Tribute to Jurgen Molmann",in The Future of Theology:Essays in Honor of Jurgen Moltmann,edited by Miroslav Volf,Carmen Krieg,and Thomas Kucharz.Wm.B.,Eerdmans Publishing Co.,1996,p.251.
[9]萝特:《性别主义与言说上帝》,第126页。
[10]Rosemary Radford Ruether,Sexism and God-talk:Toward a Feminist Theology,Boston: Beacon Press,1983,p.113.
[11]Letty M Russell,Human Liberation in a Feminist Perspective—A Theory, Philadelphia:Westminster,1987,p.139.
[12]Rosemary Radford Ruether,Sexism and God-talk:Toward a Feminist Theology,p.114.
[13]萝特:《性别主义与言说上帝》.第153页。
[14]Linda Hogan* From Women's Experience to Feminist Theology,England;Sheffield Academic Press,1995,p.12.
[15]Rosemary Radford Ruether,"Feminist Interpretation:A Method of Correlation",in Feminist Interpretation of the Bible,ed.by Letty Russell,Philadelphia:Westminster,1985,p.114.
[16]Rosemary Radford Ruether,"Feminist Hermeneutics,Scriptural Authority,and Religious Experience:The Case of the Imago Dei and Gender Equality",p.101.
[17]Rosemary Radford Ruether,"Feminist Theology in the Academy",in Christianity and Crisis,45/3(4 March),1985,61.
[18]萝特:《性别主义与言说上帝》,第24页。
[19]同上,第31页。
[20]萝特:《性别主义与言说上帝》.第32页。
[21]同上,第198页。
[22]萝特:《性别主义与言说上帝》,第200页。
[23]同上,第201页。
[25]Rosemary Radford Ruether,Women and Redemption;A Theological History,p.223.
[26]Rosemary Radford Ruether," Ecofeminism:Symbolic and Social Connections of the Oppression of Women and the Domination of Nature",in The Sacred Earth'.Religion,Nature, Environment,edited by Roger S.Gottlieb,London;Routledge,1996,p.396.
[27]Rosemary Radford Ruether,Women and Redemption ? A Theological History,pp.223 224.
[29]Rosemary Radford Ruether,Sexism and God-talk;Toward a Feminist Theology,p.71.
[30]Ibid.
[31]Ibid.
[32]See Wolfhart Pannenberg,"Toward a Theology of the History of Religions",in Basic Questions in Theology,Collected Essays,2 Vols.,trans,by George H.Kehm,Louisville: Westminster John Knox,Vol.2,1983,pp.65-118.
[33]Peter McEnhill & George Newlands,Fifty Key Christian Thinkers,New York: Routledge,2004,p.233.
[34]Rosemary Radford Ruether,"The Task of Feminist Theology",in Doing Theology in Today's World,ed.by D.Woodbridge & Thomas Edward McComiskey,Grand Rdpids:Zondervan Publishing House,1991,pp.374-375.
[35]即萝特。
[36]葛伦斯、奥尔森:《二十世纪神学评论》,第271页。
[37]这个术语最早是爱丽丝·沃克(Alice Walker)1978年在一个名叫“超越卢娜和韦尔斯”(Advancing Luna and Ida B.Wells)短故事中使用的。后来这则故事被发表在1980年的一本诗文集《拿回黑夜;女人与色情))(TakeBacktheNight:Women andpornography)中。后来也发表在沃克自己的短篇故事《你不能让一个好女人失望》(Your Cant't Keep a Good Woman Down)中。这是个关于黑人女性和她的沉迷于色情作品的丈夫的故事。她提供的一个简单的解读就是:“一个妇女主义者就是一个女性主义者,只是更加普遍。”很多非洲女神学家都很接受沃克的提法。因为她们觉得,这个说法更切合她们的处境。原因不仅在于它突出了黑人女性的主体身份.更重要的还在于它对种族、性别、阶级进行相关结构的分析。妇女主义神学正式开始于1985年,凯蒂·加农(Katie Geneva Cannon)的一篇题为“黑人女性主义意识的产生”(“The Emergence of Black Feminist Consciousness")。她在其中分析了黑人教会用压迫的方式滥用《圣经》,分析了黑人女性所处的社会中的阶级主义、种族主义和性别主义状况.并为黑人女性如何在压追下取得生存空间提出了一些指导。作为一个学术运动,妇女主义神学发现了黑人神学和女性主义神学的缺点。黑人神学最初不愿意处理性别主义和阶级主义的问题,女性主义神学则把白人女性的经验视为普遍的女性经验。