AIZAWL THEOLOGICAL COLLEGE Assignment on the Bible and the Transformation of Society Topic: Counter Hermeneutics by Feminist theologians

Introduction Issues related to Women should be looked into from the wider perspective of doing justice to humanity, because half of which are women. To deny the justice of women is to deny the justice to humanity. Women should share the dignity of human being and have the rights for equality in terms of inheritance, education and employment with equal pay, and equal opportunity to participate in decision making bodies, etc. These are some of the serious issues touching human dignity and justice. The feminist argues that our culture and the Christian theology as one of the manifestations of that culture, is infact riddled with a conceptual error of vast proportion. Only when they are addressed properly, progress in individual, families, societies and nations may be ensured.1 Bearing this in mind the paper shall examine on how prior cultural values influence the writing and interpretation of scriptures. However, in delving into, it is appropriate also to have a glance on the definition of Feminism, Hermeneutics, problems and prospect of women and its theological response. Definition of Feminism: Feminism is both an intellectual commitment and a political movement that seeks justice for women and the end of sexism in all forms. Feminists disagree about what sexism consists in, and what exactly ought to be done about it; they disagree about what it means to be a woman or a man and what social and political implications gender has or should have. Important topics for feminist theory and politics include: the body, class and work, disability, the family, globalization, human rights, popular culture, race and racism, reproduction, science, the self, sex work, and sexuality.2 Definition of Hermeneutics: The word hermeneutics is derived from the Greek word hermenela' meaning interpretation ' or translation ', hermenenein ' meaning to explain, interpret or to translate', and hermeneus ' meaning interpreter'. The word hermeneutics means the science of interpretation, specially the scripture.3 A simple definition of hermeneutics is textual interpretation, or, in other words, finding meaning in the written word. Two embedded assumptions of hermeneutics are that humans experience the world through language and this language provides both understanding and knowledge.4

M. Kipgen, Keynote Address, in Weaving New Patterns of Ministry for Women in North East India, Women Study Series No.3, edited by Narola Imchen (Jorhat: Women Study Department, 2004), 4. 2 http://plato.standford.edu/feminism-topics (28/2/2011) 3 http://www.nccindia.in/resources/view.htm?no=14 (28/2/2011) 4 http://findarticles.com/p/articles/mi_m0FSL/is_5_73/ai_74571586/ (1/3/2011)

2 The Problems of Women Women were confronted with countless issues and problems. The problems they faced are Patriarchal Society, in Family and Marriage, the issue of Sati System, Widow Remarriage, Child Marriage, Rape Cases and sexual harassment,5 Prostitution, Women in Education, Politics, Employment, the issue of Purdah and Polygamy etc. The struggle of women is very vast. Rosemary said, The critical principle of feminist theology is for the promotion of the full humanity of women. Whatever denies, diminishes, or distorts the full humanity of women....6 We shall see some of the problems to open up our mind for the larger challenges. Patriarchal System: Patriarchy is a system in which male dominance or control of men over women which limits their freedom of choice, behavior, action and even thought. It places women in a position of subservience and dependency on men.7 The Patriarchal system has shaped the mind of the people through out the ages. It has influenced and affected the cultural set up, socio-political system, religious life and women are the most unfortunate, for they are victimized by this system. Womens identity, opportunities and their rights were been snatched. Limatula says that discrimination, subordination and oppression of women are products of patriarchal culture.8 In any organization, hierarchy cannot be avoided but it is not to be based on gender identity. Generally today women were sideline, it is not that they are not qualified but due to the stagnancy of patriarchy.9 In Patriarchal culture, mens opinion, ideas, norms, likings, judgements, perspectives, interest is given values and women are disvalued.10 Due to these conceptions there cannot be an equal partnership between men and women in many aspects. Women and Economics: There seems to be a very little link between the level of economic development and the women economic opportunities. More than 90% of the
In the Indian capital, two in every three women have faced some form of sexual harassment in the last, a government-backed study has suggested. Delhi Survey Suggests Women Unsafe in City, News Link (Aizawl), 10 July 2010, 3. 6 Rosemary Radford Ruether, Sexism and God-Talk: Towards a Feminist Theology (London: SCM Press, 1983), 18-9. 7 Kenneth E. Gill, Count us Equal: The Ministry of Women in the Church of South India (Bangalore: Association of Theologically trained women in India, 1990), 24. 8 N. Limatula Longkumer, Rediscovering Womens Role and Status in Society, in Transforming Theology for Empowering Women: A Theological and Hermeneutical Reflection in the Context of North East India, edited by R.L. Hnuni (Jorhat: Womens Studies for Tribal Studies, 1999), 33. 9 Nirala Iswary, Women Struggle For Identity in North East Indian Churches, in An Alblum of North East: A Socioloical Economic, Political and Religious Outlook, ed. by Niala Iswary (Pfutsero: Published by editor, 2004), 58. 10 T. Vanlaltlani, Problems and Challenges of doing and teaching Feminist Theology in North East India, in Tribal Theology on the Move, edited by S. Shimray and L. Longchar (Jorhat: Tribal and Women study Centre, 2006), 75.
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3 working women in our country are engage as wage laborers in the unorganized sectors. Although decades have gone of developing planning, very little change has taken place.11 Women comparatively struggle much in exploitation, destitution, unemployment etc. Family, men and women contribute towards the economy of the family, in some cases women may contribute even more. Government/Private Jobs, today many women are taking part in the national, state and other levels.12 Looking at, one may conclude that the condition of women is satisfactory. But the true picture does not reflect. Generally the developments and supportive services have overlooked the need to strengthened women; they are marginalized and seldom taken into consideration that they are not potential. Women and Socio-political structure: Masculine bias is seen in the socio-political life. Traditional society the village council held the highest administrative power and in these women has no role to play. Women are not/less member in the village council, town committee (municipal), they are denied to play a political role in those bodies. In state and national level the attitude/role is almost the same, few women being involved in the politics but it is very limited. Women in politics have its root in their education which cuts them off from the wider world women are inferior.13 Educationally most women were being denied.14 In social life, most of the important leadership roles in any groups, administrators, government officials, contractors etc are being dominated by men. Women and Church: One of the Church leaders in Asian consultation stated, I cannot imagine God in any other form other than masculine images. Another, I could not accept women theologian as equal to men.15 Yes, seldom many dont accept womens claim of God in a womens image. But by doing that we do injustice, our theology should not humiliate or underestimate any group of the society. Theological Education, in most
Jajammal P. Devadas, Women and Development, in Dalits and Women, Quest for Humanity, edited by V. Devasahayam (Gurukul, The Gurukul Summer Institute, 1992), 162. 12 Like teachers, lecturers, professors, nurses, doctors etc. Narola Imchen, Women in Church and Society (Jorhat, Published by the Author, 2001), pp. 78-79. 13 They were taught to be wives and mothers to be submissive, silence and so on. Discrimination Against Women, A Report of a World Council of Churches Consultation West Berlin 1974 (Geneva: World Council of Churches, 1975), 109. 14 Presently, female literary levels remain considerably lower than male literary levels. Majority of the out-of-school children in India today are girls. Shushmita Dutt, Girls Eduaction as Freedom? in Indian Journal of Studies, 17/1 (Jan-April, 2010), 4. 15 Prasanna K. Samuel, Church and Women, in Dalits and Women, Quest for Humanity, edited by V. Devasahayam (Gurukul, The Gurukul Summer Institute, 1992), 190.
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4 of the theological institution men are more, women continue to sense Gods call to ministry, and many pursue training. Yet, their presence in theological education and Church leadership is not always welcomed.16 They feel insecure due to the structures/policies made by the Church, Association and Institution. There is very little space for the women to work in the Church, Association.17 There are many qualified theological graduates, their contributions are very identical, but regretfully, their rights including salaries, the opportunities, and facilities are denied. Sadly, in some institutions/churches pulpit are not allowed to women. Women Ordination, there are thousands of women theologically trained but very few ordained minister. Why? Some argued, because Jesus was a male, the ordained person - as Christ representative - must also be male; a woman cannot be an image of Christ.18 Women and Culture: Culture binds women and kept in the corner; in many areas women are powerless and speechless due to the cultural barrier. Traditional culture considered women, as inferior. Women are not allowed to speak in public meetings, and hardly consulted them for any decision making. In a family circle there is no equal distribution of property for the women except few.19 Traditionally people think that womens duty is to serve their husband, look after the children and do all the other which are related to domestic works. Often Womens realm is limited just within the household, while the social realm was a male domain.20 Another oppressive attitude is that, though women labor equally with men for same work/hours in the field or industries; when it comes to distribution of wages. Women are always paid lesser wages than men. Leaving aside many things undiscussed, today obviously women suffered in many areas economic, socio-political, religious spheres. There are several bindings which is very hard to break through, because it has already imprinted in the mind set of the people. Characteristics and Prospect of Feminist Theology

Stanley J. Grenz, Women in the Church (Illinois: Inter Varsity Press, 1995), 22-3. Infrequently women are appointed to serve as pastors; generally we see, they were given a chance to serve only in other departments like in Sunday school, Women, Christian education etc. This is not because women are unwilling to serve as pastors. 18 Grenz, Women in the Church, 201. 19 Like Garo and Khasi of Meghalaya in North-East India. 20 Corinne Scott, Changing the Stream: Women Engage Issues of Church and Society, in Weaving New Patterns of , 41.
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5 Feminist Hermeneutics or Re-Reading of Scriptures from a feminist perspective or feminist interpretation is an attempt to read the biblical text through the varied lenses of Women's experiences in ancient and modern religious contexts.21 Contextual Hermeneutic of the Bible: because the Bible has been written and interpreted in the Jewish socio-cultural, political and religious context, more than two thousand years ago. The world changes, the situation and circumstances change. Hence our approach, our interpretation and presentation of the Gospel needs changes. Therefore our interpretation of the Bible needs to be contextual so that our message is meaningful.22 Hermeneutics by Feminist theologians: Every theology, whether from the developed country or developing country, is indeed a theology that emerges from the context of the researcher. Theology cannot come from a vacuum; it comes from the theologian's sociocultural, political and religious context.23 Feminist theology: aims at the discovery of the alternative historical traditions supportive of the discovery of the full personhood of women and her inclusion in leadership roles in the society and the church.24 It is one of the most modern theologies in the Christian theology. It is the particular feminist biblical scholars for the interpreting biblical text and the tradition in the light of experiences.25 The Legal and social position of Women in the Old Testament: Woman is mans companion created by God.26 Woman is issa in Hebrew and gyne in Greek. Woman, with man, was made in the image of God: male and female he created them (Gen.1:27). She is mans helper (Gen.2:20).27 Woman is a female adult. However, the word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.3:12; 19:16).28 Woman is the counterpart of man, made to be a help meet for him and his social equal (Gen.2:18-24), from this rendering (AV) has been formed the single word help-meet (helpmate) but RSV translates a helper fit for him.29
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http://www.nccindia.in/resources/view.htm?no=14 http://www.nccindia.in/resources/view.htm?no=14 23 http://www.nccindia.in/resources/view.htm?no=14 24 R. R. Ruther, Feminist Theology in A New Dictionary OF Christian Theology, Edited by Richardson & John Bowden ( London: SCM Press LTD. 1983), 211. 25 Adela Yarbro Collins, ed., Feminist perspectives on Biblical scholarship (California: Scholars Press Chicago, 1980), 91. 26 Woman in Tyndale Bible Dictionary, edited by Walter E. Elwell, et.al.(Illinois: Tyndale House Publishers, 2001), 1307-1308. 27 M. Beeching, Woman in New Bible Dictionary, Second Edition, edited by J. D. Douglas, et.al (Leicester: Inter-varsity Press, 1962), 1258-1259. 28 Woman in Nelsons New Illustrated Bible Dictionary, edited by Ronald F.Youngblood, et.al. (Nashville: Thomas Nelson Publishers, 1995), 1318. 29 Woman in The New Westminster Dictionary of the Bible, edited by Henry Snyder Gehman (Philadelphia: The Westminsters Press, 1976), 1003.

6 This means that all the laws were practically written by men for men. Since women did not play an important role in public life, much of the treatment being given to them was simply customary. Apart from a regulation on copulation with an unbethrothed girl (Ex. 22: 15f), the only legal regulation is about female slaves (Ex. 21:7ff).she could not be thought of as a person in her own rights. Until marriage a girl was under the authority of her father. Women were as property.30 And can see that so many oppressions and bad status of women in OT. A scholar of feminist theologian Phyllis Tribles mention that women are defined as the property of men (Exod. 20:17; Deut. 5:21), women did not control their own bodies. A man expected to marry a virgin, though his own virginity need not be intact. A wife guilty of earlier fornication violated the honor and power of both her father and husband. Death by stoning was the penalty (Deut. 22:13-21). Moreover, a woman had no right to divorce (Deut. 24:1-4) and, most often, no right to own property. Excluded from the priesthood, she was considered far more unclean than the male (Lev. 15). Even her monetary value was less (Lev. 27:1-7).31 The function and status of woman in the Bible are strongly influenced by the patriarchal form of family life which prevailed. Womans principal function is performed in her role as wife and mother. In this connection she makes her sexuality available to her husband for his pleasure and reproductive purposes. As a mother she sustains a relationship to children, which involves their care and look after. In her wider relationships that extend beyond the family, she takes part in the economic and social life of the community and in its political and even military affairs. She shares also in the religious life of her contemporaries, both in the home and in the tribe, city, or national community worship.32 Wrong interpretation the text/Bible: In our modern age the feminist theology and hermeneutics has come from the exploitation women of the patriarchal society, from inequality in the home and society, and domination. So, the rejectionist hermeneutic is the most extreme theological form of radical separatism. Even as a biblical hermeneutics its implications are quite serious. Yet the Bible as the word of God cannot by nature be oppressive because the Bible is the ultimate expression of the Gods authority. If we interpret by doing mistakes the texts, actually it is not with text, with not content or context of the Bible. In this interpretation the messages by wrong interpretation the text is not from the biblical tradition and contemporary cultures of the Bible. The Bibles massage proclaims the freedom and humanization. According to Gods plan men and women are intended to live in true happiness and mutual respect within divine plan without any discrimination and domination.33 For that cases their strategy and method cannot be avoided without differences that women experience constitutes the necessary critical principle of interpretation. Norman
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Gabriele Dietrich, A New Thing On Earth (Delhi: ISPCK, 2001), 52-54. http://www.religion-online.org/showarticle.asp?title=1281(1/3/2011) 32 O. J. Baab, Woman in The Interpreters Dictionary of the Bible, edited by George Arthur Buttrick, et.al. 16th Printing (Nashville: Abingdon Press, 1986), 864-867. 33 Collins, ed., Feminist perspective on .99.
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7 Gottwald argues that the way forward for feminist hermeneutic is to explore the causal social factors relating to work, status and economics that produce biblical text. He points to the implications of a contrast between egalitarian inter-tribal Israel and elitist hierarchical Canaan.34 The Bible for salvation is both men and women: Phyllis Tribles targets attention that her approach is fundamentally positive and she concerns with the Bible for salvation is both men and women as meditation the texts. She bases on the texts with the death of Jephthahs daughter and the unnamed concubine of Judges Chapter 19. A literary feminist reading of biblical narratives speaks powerfully of slavery and exile (Hagar), of rape and murder, and of the sacrificial killing of a daughter by her father. On this matter, feminist interpretation finds the reason between the texts and the experience of women. For feminist interpretation has produced original and perspective work on such topics as the status of women in the Ancient Near East and in Israel basing on the stories of Susanna, Judith, Esther and Ruth who appeared in the biblical texts.35 If women and men are both created in the image of God, it means they live with promise of P (source) as Gen. 1; the revelation of the name of YAHWEH is tied up with the liberation from slavery in Egypt. This means both women and men have to attain liberation. If therefore Being in the full sense and liberation from slavery has been historically denied to women, as it has been withheld from those who are economically exploited, this means that the promise of Becoming and Being in the image of God is more valid nowadays for women and all oppressed sections then for anyone else. It had not yet been fulfilled and therefore is a matter of struggle. The name of God and full Being in the image of God is held out as a promise to be fulfilled to women to the exploited classes in a special way.36 The understanding of the God: The challenge has come not from social movements but from the biblical texts themselves. Phyllis Trible's research on Adam and Eve notes that the Fall created an inequality in the family relationship that had not existed before. Feminist theologians have also recovered the neglected feminine references to God in scripture (the word for Spirit, Ruach, in Hebrew, is feminine, and El Shaddai can be translated as the "large breasted one") and pointed out the roles of women in the Bible as deacons, co-laborers with Paul in ministry, judges of the nation (Deborah), and possibly even apostles (Junia, Rms. 16:7).37 Feminist theologians want to eliminate this andocentric fallacy and rely on themselves for the understanding of the God they have found to be theirs38 feminists react against the idea that the male of the human species is most truly representative of God. E. Margaret Howe, one of the more prominent feminist theologians today, notes that this idea is largely based on Old Testament imagery that represents God as "Father," and ignores the Scriptures which typify God as "Mother." The Lord, for example, is portrayed as a
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Anthony C. Thiselton, New Horizons in Hermeneutics (Michigan: Zondervan , Grand Rapids,1992), 462. John Barton, ed., Biblical Interpretation (UK: Cambridge University Press, 1998), 84. 36 Dietrich, A New Thing 62. 37 http://www.scholarscorner.com/Critical/Feminist.html (1/3/2011) 38 Ann Loades, ed., Feminist theology: A Reader ( London: SPCK,[ 1990],1996), 1.

8 nursing mother (Isa. 49:15), midwife (Ps. 22:9-10), and a female homemaker (Ps. 123:2).39 Is God male? The male personal pronoun is used for God throughout the Bible. As Mary Daly rightly put it, If God is male, and then the male is God. YAHWEH is not a male god in the way of the Canaanite gods who have a consort. And even though he is called a father, he is a father who heels wounds and give food to the hungry child,-all these activities which usually in Israel the mother did. It has been pointed out that YAHWEHs quality of compassion, rachamim, is actually derived from the movement of the womb. The imaery of the womb is used repeatedly in the second and third Isaiah (Is. 42; 49:15; 66:9).YAHWEH comford his people like amother to the children (Is. 61:13). These are not sexual qualities like fertility; so the point is not God is male or female but that YAHWEH transcends and reintegrates male and female.40 Heine acknowledges that in feminist hermeneutics such examples can formulate feminine featuresas a counterbalance to a long tradition of one-sided stress I the masculinity of God. But she adds: The question remains whether that is honest and meaningful It is dangerous and contrary to basic feminist interests when a division of the male and female properties of God gives a boost to the usual stereotyping of roles. Such interpretations tend to perpetuate the notion that law, justice, anger, and power are typically masculine; while oversight, feeding, care and compassion are typically feminine.41 And Heine points out that the gods and goddesses of the Ugaritic pantheon have no regard whatever for moral order and she observes about the reflection of the feminist in the society of the Ugaritic Godesses system to that of the Old Testament prophets they would be in a bad position. She sees the use of feminine imagery for God in the Old Testament not as an indicator of early depatriarchalizing within the texts, but as the very reverse. Feminist Biblical hermeneutics is not one thing that it embodies a huge variety of methods, values, theologies, and interpretative strategies and goals. Post-modern feminist hermeneutics might more readily develop this option. So Rebecca Chopp advocates about emancipatory transformation on post structuralist view and women must develop new discourses for their lives and proclaims the Word to and for the world. According to her opinion hermeneutical theory describes as a hermeneutic of marginality.42 The creation narratives and the fall: The oldest creation narrative is the one of Gen. 2:4b-3:24 which is ascribed to the Yahwist. Cruessemann said that this is written by one author who did accommodate different tradition.43

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E. Margaret Howe, "The Positive Case for the Ordination of Women," in Perspectives on Evangelical Theology, eds. Kenneth S. Kantzer and Stanley N. Gundry (Grand Rapids: Baker Book House, 1979), 268. 40 Dietrich, A New Thing 59-60. 41 Thiselton, New Horizons in 458. 42 Thiselton, New Horizons in 461. 43 Dietrich, A New Thing 55.

9 In modern theology, as woman side is another creating in the particular perspectives to change for the betterment of women in social justice. The interpretation of the Bible in the feminist understanding and readings are on the term of women experiences. All the texts are viewed as speaking realistically to the condition of women as oppressed persons yearning for freedom. The Bible shows about women their true condition as oppressed persons but also as persons who have a different vision of heaven and earth and how to live within that new vision. By observing how women of the past have been treated within andocentric. But, todays women may identify with these women in their oppression and struggle for freedom. It is the liberation hermeneutic which makes the strongest claim for biblical grounding. In Ruethers schema, a liberation hermeneutical feminism would represent a fourth type of feminism: the concern for human development and societal egalitarianism of liberal feminism, the social critique and dedication to building a just society of socialist feminism, and the sensivity to deeper human values of romantic feminism.44 The Prospect of Feminist Theology The past years were spent in deliberating and paving ways for women but the question here is how far it has achieved? Looking back to the efforts made, we cannot deny the fact that women today have a better space. Unless all errors are erased by way of speaking out against the injustices, and teach the people of new interpretation the problems of women will persist. Therefore, using womens eyeglasses to understand the issues deeper is one of the most important tools for transforming the womens issues.45 Partnership: Partnership implies equal respect, dignity, rights and so on, both men and women in all aspects.46 When we speak something on the importance of women and recognize them as equal with men or speak something against the injustices to women, men has a narrow attitude, and try to avert from cry. But it is not to dehumanize anyone but to address the unfair structures and restore the image of God. Today women ordination or head posts are not the only targets of women struggles but the door should be left open for womens full participation in the ministry. Hnuni says that womens participation in the church should not be from superiority or inferiority or submission or obedience, not equality of men and women, but from the viewpoint of Partnership.47 Atula says that Partnership is possible only when networking between men and women.48 Partnership should be encouraged in seeking for justice and peace; also its basically biblical and it finds values associated with the reign of God. Where God reigns

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Collins, ed., Feminist perspectives on 95. 45 Limatula Longkumar, Our Identity, in Weaving New Patterns of Ministry for Women in North East India, Women Study Series No.3, edited by Narola Imchen (Jorhat: Women Study Department, 2004), 151. 46 Lalnghakthuami, A Critical Re-Look at the Tribal Heritage from a Feminist Perspective, in Theologizing Tribal Heritage: A Critical Re-Look, ed. by Hrangthan Chhungi (Delhi: ISPCK, 2008), 218. 47 R.L. Hnuni, Issues of Women in Ministry, in Good News For North East India, ed. by Renthy Keitzer (Guwahati: CLC, 1995), 192. 48 Atula Tzudir, The Future of Feminist Theology, in Tribal Theology on the Move, edited by S. Shimray and L. Longchar (Jorhat: Tribal and Women study Centre, 2006), 86-7.

10 there is partnership and mutual respect, barriers has to be damaged and above all it should liberate and transform the pyramids of patriarchy into the circle of life.49 Re-interpretation of the Scripture: Whenever ministry of women is discussed, often bible is used to justify their exclusion from leadership role. E.g. womens ordination, their position and status based on scripture. Many try to cite biblical references like I Cor 11:3ff, 14:33ff, Gal 3:28 and I Tim 2:11-15 and relate to the situation but it may be totally out of context.50 Lack of correct understanding and application of the word of God is one major problem that discriminates women. Many people, even some theologians, still practice literal interpretation and application of the Bible. Many cannot accept that men and women are created to complement and supplement each other for building up of human community life.51 If the core of the gospel is to make children of God in Christ in its fullest form, then we should give women enough space to grow. No law/tradition/culture or ideology is greater than the purpose of God's creation in His image, where everyone is equal in the side of God. Therefore today, re-reading the Bible is very important. Full Identity: The struggle to be identity and accepted as human being is the root of all struggles. Once a persons identity is lost, then society will never count him/her as a living subject but to be exploited. Today women look for full identity, because they are given second-class citizens, their existence being denied and marginalized e.g. inheritance, bride system.52 Women today envision enjoying the image God status to the fullness. As seen, still women suffer numerous inhuman treatments from their male counterparts at homes, church and society. They dream for a fair society full identity, where men and women will enjoy Gods blessings equally. Theological Response In the midst of various crisis and struggle of women for justice, today we need to see what the bible says the status and rights of women. In Ancient Hebrew Society, a strong male dominion patriarchal order was followed, where women status was very low, and excludes them completely from the position of leadership. However on the other side womens role were also significant in the OT like, the Shunammite women whose service is greatly regarded by Elisha (II Kgs 4:8-10), Esther who delivered Israel, Miriam a prominent leader, Deborah one of Israels Judges, true female prophets (Isa 8:3) etc.53 In NT, Jesus had a very compassionate attitude towards women and included them in his ministry much against the norms or practices of his time. Luke also introduced women disciples of Jesus (Lk 8:2-3), and Mark introduced women followers towards the end of the Gospels (Mk 15:40:43, cf. Matt 27:55-56). Some figures in the gospel are Mary
Mercy Amba Oduyoye, Women Re-Imagining and Re-Shaping Theology, in Women ReShaping Theology, Compiled by Lalrinawmi Ralte (Bangalore: ICPCK, 1998), 7. 50 Narola Imchen, Ordination of Women in North East India, in Weaving New Patterns of Ministry for Women in North East India, Women Study Series No.3, edited by Narola Imchen (Jorhat: Women Study Department, 2004), 31. 51 T. Vanlaltlani, Problems and Challenges, 76. 52 The bride is practiced in many societies - Nirala says its like bartering women. Iswary, Women Struggle For Identity, 55. Also see Longkumar, Our Identity, 53. 53 Grenz, Women in the Church, 65-9.
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11 Magdalene, Joanna, Susanna (Lk 8:2-3), Mary the mother of James, Salome, etc. Jesus did not neglect women. He broke the barriers of the culture of his time. Another great event was the first encounter of Jesus after resurrection.54 There is no doubt that Jesus very much involved in the liberation of women. Paul, another champion who fights for womens justice: perfect equality between men and women (Gal 3:28). He treated women with equal dignity and valued their contribution to the ministry of the gospel. He further stressed on the partnership of husband and wife in Christ (Eph 5:21ff). In the bible, we find women are also equally important as men, therefore we must maintain oneness, peace, equality and justice for that is the purpose of Gods plan on earth. We need to also remember that womens liberation does not seek for a post of leadership as such, nor claim superiority, but it tries to do away all forms of discrimination on the basis of gender and seeks for equal recognition, equal participation with equal importance and equal privilege, equal opportunity, equal right and equal freedom in all spheres of life both secular and religion. It is high time for our churches/society to do away all the prejudices against women. We need to restructure in such a way that discrimination against women are removed. Our ministry cannot be measured by the muscular strength. It is time that we redefine culture. No culture is static it is dynamic. In the changing world, we human being cannot live in our past today. We have to educate our people about justice, human rights etc. We need to discard what is not useful. Hence, the real peace and justice will prevail in our society as a whole and peaceful co-existence between both sexes in all spheres of life. Conclusion Feminist theology is a struggle of justice issue. We know the face the women are discriminated in every sphere economic, political, social and religious life. In ministerial formation also they are not given due justice. Womens concerns are not integrated properly in theology and theological education. Therefore, we need to address specifically and critically on the gender justice in theology, theological education and ministry focusing on the realities facing by the women. It is not only of womens but men too should give every attempt and support for the welfare of the whole humanity, because when the half of the population are being confronted by injustices how can the rest of the world be at peace. Promoting a culture that integrates both sexes, spreading the value of partnership and partiality-free society should be our target today in hermeneutizing the Bible.

Razouselie Lasetso, Women in the Ministry of Jesus and its Significance for Women in Ministry in North East India, in Weaving New Patterns, 85-9.

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