By Sarah Coakley
During this ebook Sarah Coakley confronts a vital paradox of theological feminism - what she phrases 'the paradox of energy and vulnerability'. Confronts a important paradox of theological feminism – what Coakley phrases 'paradox of strength and vulnerability'. Explores this factor during the point of view of non secular perform, philosophical enquiry and doctrinal research. attracts jointly a vital choice of Sarah Coakley's paintings during this box. deals an unique viewpoint into modern feminist theology.
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Extra resources for Powers and Submissions: Spirituality, Philosophy and Gender (Challenges in Contemporary Theology)
Example text
None of the patristic authors, however, argued that human attributes could be directly attributed to the divine nature. K E N OÅ S I S and Subversion 15 even scholastic, discussion. Indeed Cyril's solution, as we have intimated, hovered uncomfortably close to our second definition of kenoÅsis given above (though he would doubtless have vigorously denied any suggestion of docetism): that is, Christ, he said, at `times' in the incarnation `permitted his own flesh to experience its proper affections, [and] permitted [his human] soul to experience its proper affections';23 but this was a `permission' operated all along, it seems, from the unshakeable base of the Logos's unchanging divinity.
41 Yet the `new kenoticists', in contrast, seem in even deeper waters metaphysically, as we have intimated. Perhaps it is they, after all, who represent the final outworkings of the liberal `masculinist' guilt derided by Hampson? Their God, it seems, becomes intrinsically devoid of omniscience and omnipotence (at least in anything like the traditional definitions). 42 But how then does this recent, or `new', kenoticism throw light on our feminist agendas? What one sees so interestingly in writers such as Moule, Robinson (and to some degree Davis) is a primary commitment to the given narrative of the New Testament, and especially of the gospel accounts of Jesus' life; and this takes precedence even over philosophical questions of apparent coherence, or of traditional a priori assumptions about the unchanging divine attributes.
To sketch out these two dominant schools of interpretation of Philippians 2 in broad outline is to give only a crude account of the complexity of the New Testament hermeneutical debates on this passage over recent decades. 11 Debates continue about the contextual background of the passage: are the allusions mainly to the Hebrew Scriptures, or to gnostic and pagan themes? But one striking point of unanimity in the modern New Testament discussion (amidst all this dissent) has been the virtual ruling out of a `dogmatic' or `metaphysical' reading of Paul's interests in this passage.
