The Pharisees' Behavior is Strange

The Pharisees' Behavior is Strange
Part One: Summary
The Pharisees' behavior is strange. "This man receives sinners and eats with them." The behavior or statement of the Pharisees reminds us of the relevance of Jesus Christ eating alongside sinners. These groups of people used Christ's deeds of eating with sinners as inappropriate due to His ministry and status on the planet. The Pharisees were among the Jewish individuals who governed Israelites during Christ's era. When Christ requested Levi, the taxi collector, to be among His disciples and eat together at Levi's house, the Pharisees considered the decision shocking. They utilized the action to question Christ's traits. The Pharisees' perception about Jesus' action is a reflection of hypocrisy. Jesus eating together with the tax collector shows love for people regardless of their status and actions and justifies our relevance. A humble sinner is always considered righteous before God despite their actions.[Durkin, Jeffrey. “A Cultural Reading of Luke 16:1-9,” 9.]
           Regarding the argument about the Parable's audience, According to Durkin, disciples were the major audience, Pharisees also played an important role and could undoubtedly be regarded as an essential part of these audiences in which Christ focused on the Parable. Durkin argues that verse one recognizes disciples as the major parable audience, yet Pharisees are partly the audience. According to him, they are audience all over the 15th chapter and shows that these individuals were present during the Dishonest Steward parable: "The Pharisees, who were lovers of money, heard all this, and they scoffed at him." They are the audience as the Parable critically involves matters concerning money. Luke, concerned about the Parable, could be unsure about the Parable's meaning. As the Parable sets the stage, two main characters are introduced, a steward and a rich man. Recognizing the latter as 'rich' is dismissed because any individual with debtors and the steward is well-off. However, the master is depicted in the following verse as forgiving and, most importantly, generous. Therefore, Jesus did not expect the rich man to be a disgrace. It is merely symbolic of his wealth.[Durkin, Jeffrey. “A Cultural Reading of Luke 16:1-9,” 11.]
           According to Susan Durber in the Female Reader of the Parables of the Lost Text, a feminist approach to the Bible's texts exists, admitting that there are several aspects in which they are unjustifiably sexist. Various excerpts or quotes reveal the argument that the author tries to put across. Some feminists originating from France have followed a distinct approach. Remarkably, they gave attention to the means by which the symbolic language systems have contributed to repressing the term the feminine. According to the argument, these feminists are always keen on women as an indication within the male-controlled discourse, and they emphasize the impracticality of identifying a location outside patriarchy. The article's argument is based on Lacan's Psychoanalytic Theory, whereby the self is expressed within the representative order that is marked by what was referred to as the "Law of the Father." The feminism depicted within the topic in question suggests that people never mind a thoughtful masculine conspiracy to repress females but with the representative order where individuals are centred subjects. For instance, it is about a question of perhaps outlining a female reader's hypothesis as Miller argues, "Because the women do not exist within language but oppressed instead."[Durber, Susan. "The female reader of the parables of the lost," 63.] [Durber, Susan. "The female reader of the parables of the lost," 64.]
           The relevance of the predominantly post-structuralist theoretic background can rest in its capacity to show the means whereby most texts, such as those of the "parables of the lost," have successfully rejected the female perspective. Strangely, Letty Russell calls upon people to redeem the theological information for women. The author includes the quote "Watch it like a movie" to expect people to observe the human characteristics of the given stories by not minding references to Christ. However, when people watch films enlightened by the Post-Structuralist Film Theory, they cannot offer a feminist inspiration. Looking at the parables like a film might lead individuals to summarize that they are relatively sexist compared to actual thoughts. The relatively oldest feminist-based criticism and thoughts related to recognizing the intense sexism of most texts that men produced within their male-controlled cultures. Millet Kate's sexual politics will remain a crucial instance of such an approach. Using a heavily dependent technique on shock strategies, she reveals most literary practices' misogyny.[Durber, Susan. "The female reader of the parables of the lost," 62.] [Durber, Susan. "The female reader of the parables of the lost," 61.]
           The feminist hermeneutical effort of the rekindling and re-evaluation of the ignored scriptural traditions regarding females and the investigations of the cultural reception of past and biblical texts appropriation regarding the females have revealed scriptural depictions of women characters. Mary of Bethany is a great instance that played a crucial duty within the Christian tradition, which has been overshadowed by the modern appeal of Mary Magdalene. The article intends to expose Mary of Bethany traditions, abandoned within the Mary Magdalene enthusiasm and perhaps the increasingly powerful Martha figure, a variety that the article refers to as "a hermeneutics of remembrance." This statement reclaims past women's oppression, including other persons conquered via persecution, enslavement, and exile, identifying them as dangerous memories rebellious to the current circumstance. The author illustrated with the Gnostic proof that most of Mary of Bethany's traditions are "hidden in plain view" in readings of traditions concerning Martha and Mary of Magdalene as specialists have documented the Gnostic Mary as Mary Magdalene despite Magdalene not being used.[Beavis, Mary Ann. "Mary of Bethany and the Hermeneutics of Remembrance," 741. ] [Beavis, Mary Ann. "Mary of Bethany and the Hermeneutics of Remembrance," 741. ]
           According to Beavis, "Jesus was a Feminist", Swindler Leonard's text that interpreted Christ's approval of Mary rather than Martha as a refutation of gender labels in the worship area. Martha embraces the usual female role. Mary was allegedly having the male's role as we can observe her sitting at the Lord's feet and listening to the word. A huge part of the rationale for the negligence of the "other Mary" is that she has always been combined with Mary Magdalene since the 3rd century within Western Christianity. She was linked to being an apologetic sinner exonerated by Christ, who anointed the feet. Scholars laboured to unravel the two and other females that emerged in the Middle Ages, specifically from the late 20th century. Feminist scriptural experts have efficiently emphasized Mary Magdalene's eminence in early Christianity, and many have overlooked the Mary of Bethany figure. Another element regarding Mary of Bethany's sidelining is the plea of Martha, her dynamic sister, for feminist determinations. Those arguments relating to biblical characters reflect women's negligence, which happened in the past.[Beavis, Mary Ann. "Mary of Bethany and the Hermeneutics of Remembrance," 742.]
           Jeremy Punt incorporates Paul's theology through his letters. Paul regularly appealed to the body and used it as a primary metaphor in his letters. His constant bodiliness engagement informed his discernment and theological approach. Punt quotes Paul's efforts and theological approach as "theology of the body." Whenever the concentration adjusts from planning this approach, anticipating the effect of Paul's body's theological concerns to considering his body-based method, about three perspective changes and subsequent spin-offs can be recorded or disclosed. Firstly, body-based theology permits easier restoration of an essential Pauline thought concept. Secondly, an emergent body epistemology is symbolized whereby the body's circumstantial nature is regarded sincerely, and the boy becomes a revelation site whereby both mean the body's non-essentialist comprehension. It implies that we can acknowledge the body as a social construct thorough with associated power-centred matters. Thirdly, body theology allows an increasing comprehension of spiritual reflection and human existence, recognizing a cross-manoeuvring hermeneutical flow. Therefore, Paul's body theology examination does not always concern a determination to offer a human life template.  [Punt, Jeremy. "Pauline Bodies and South African Bodies: Body, Power and Biblical Hermeneutics," 77.]
           According to Punt, "material corporeality is pronounced in South Africa amidst prevailing human existence and dignity challenges." South Africa is a case study and a victim of the theology of the body. The impacts and awareness regarding corporal or bodily existence in South Africa are always directly contrasting to some spirituality and religious trends, particularly towards the Pentecostalism development within the sub-continent. Whatever is contented for another context regarding the slavery issue that within Western philosophical history and flesh's theological thought issues have been linked to spiritual matters and have for long been hugely factual in South Africa. The Pentecostalism contribution to worldly concentration cannot be refuted even though the Pentecostal spiritual experience doesn't always eliminate concern for persons within their existential demands, as the movement's social programs prove. Another main argument is differentiating the spiritual body from the physical one. The author suggests that in Paul's distinction between the two body types, demonstrated through the "analogy of the grain of wheat," his perception that the original body cannot resemble or be similar to the resurrected body shortly became clearer as much as the wheat's stalk is acknowledged to originate from the grain, it is still different from it.[Punt, Jeremy. "Pauline Bodies and South African Bodies: Body, Power and Biblical Hermeneutics," 76.] [Punt, Jeremy. "Pauline Bodies and South African Bodies: Body, Power and Biblical Hermeneutics," 83.]
Part Two: Personal Appreciation or Evaluation
           Jeffrey Durkin's A Cultural Reading of Luke 16:1-9 article relatively has educationa...