Papers by Rekha Chennattu
Scripture
SBL Press eBooks, Sep 7, 2017
Zenodo (CERN European Organization for Nuclear Research), Jul 10, 1998
The Gospel of John is traditionally regarded as very theological and spiritual because of the mys... more The Gospel of John is traditionally regarded as very theological and spiritual because of the mystical and theological language used by the author. Since the middle of this century, however, we see a new trend emerging in Johannine studies which accepts a historical tradition underlying the Fourth Gospel. The Gospel of John is frequently interpreted by scholars as a response to Hellenistic Culture, to Gnosticism, and to the expulsion of the Jewish Christians from the synagogues. However, very recently, some have started to read the. Gospel of John from a new perspective, viz., as responding to the Christians who, because of their faith in Jesus, faced significant political challenges from the Romans. Hence, to present Jesus as "politically unconcerned" in the context of the Johannine community, is to present his teaching as "abstract and historically ineffective." In the words of Cassidy, "in depicting Jesus' identity and mission within his Gospel, the evangelist John was concerned to present elements and themes that were especially significant for Christian readers facing Roman imperial claims and for any who faced Ro-man persecution." The author places these words at the outset of this study as an orientation for the analysis is necessary.
Reading the Bible in the Indian/Asian Context
Landas: Journal of Loyola School of Theology, Oct 17, 2012
Zenodo (CERN European Organization for Nuclear Research), Jan 2, 2005
Jesus' interpretation of the lex talionis has often been reduced to pious exhortations: "evil act... more Jesus' interpretation of the lex talionis has often been reduced to pious exhortations: "evil actions are not to be resisted" or "not to testify against an evildoer" or "an attitude of overabundant right eousness toward evil people." Such views present Jesus as some one uninterested in the course of human history and make Jesus' teaching socially and politically irrelevant. On the other hand, the author asserts, the Gospel narratives in general present Jesus' actions as revolutionary, but without recourse to violence. Moreo ver, the teachings in Matt 5:38-42 in particular explicitly address those who are insulted, oppressed and exploited ("if anyone strikes y o u. .. "). So the author attempts a different reading of the text employing the experience of the oppressed and marginalized, in cluding women, in the light of the Gandhian concept of non-violence and non-cooperation as the hermeneutical key for interpreting Je sus' teaching on retaliation. The present author understands Jesus' commands as imaginative and efficient non-violent responses that would protest against all oppressive systems and dehumanizing practices, and enable the victims to recover their human dignity and restore justice. The readers are challenged to use their creative imagination to find alternative non-violent ways of responding when confronted with similar or new situations of violence and injustice. An imaginative non-violent engagement demands creative ways of blending one's reason and heart, anger and compassion, and it has the inner force to liberate both victims and evildoers at the same time.
Johannine Discipleship as a Covenant Relationship
This work presents a first-class study of Old Testament covenant theology which breaks new ground... more This work presents a first-class study of Old Testament covenant theology which breaks new ground in Johannine scholarship. It provides a detailed interpretation of the discipleship narratives and discourses in John's Gospel. It investigates Old Testament discipleship motifs, sets the Johannine community within the Jewish world, and argues that according to the "Gospel of John", the relationship with God that had defined Israel as a people of God also defines the disciples of Jesus.
To be rooted and relevant. A call for a paradigm shift in the life of women religious
Vidyajyoti journal of theological reflection, 2010
Jesus' interpretation of the lex talionis has often been reduced to<br> pious exhortati... more Jesus' interpretation of the lex talionis has often been reduced to<br> pious exhortations: "evil actions are not to be resisted" or "not to<br> testify against an evildoer" or "an attitude of overabundant right-<br> eousness toward evil people." Such views present Jesus as some<br> one uninterested in the course of human history and make Jesus'<br> teaching socially and politically irrelevant. On the other hand, the<br> author asserts, the Gospel narratives in general present Jesus'<br> actions as revolutionary, but without recourse to violence. Moreo-<br> ver, the teachings in Matt 5:38-42 in particular explicitly address<br> those who are insulted, oppressed and exploited ("if anyone strikes<br> y o u . . . "). So the author attempts a different reading of the text<br> employing the experience of the oppressed and marginalized, in-<br> cluding women, in ...
Matthew 15 presents a courageous mother who<br> builds bridges between religions (Jews and ... more Matthew 15 presents a courageous mother who<br> builds bridges between religions (Jews and Gentiles), cultures<br> (Jewish and Canaanite) and genders (men and women). The<br> woman's gender and non-Jewishness render her intervention<br> with Jesus insignificant and marginal in the Jewish world of<br> that time. She is, however, praised by Jesus for her "great<br> faith" required of all true disciples of Jesus. This great <br> faith consists in her ability to interpret her faith in response<br> to the needs of the emerging situation or new context. She<br> is reading the "signs of the times" and building bridges by <br> making non-Jews recipients of God's blessings and bringing<br> them into the family of God's chosen people.<br> At the beginning of the story in John 4, there existed no<br> dealings between the Jews and the Samaritans, but by the end<br> of the episode,...
St Paul is sometimes considered to be a misogynist who was re-<br> sponsible for the exclu... more St Paul is sometimes considered to be a misogynist who was re-<br> sponsible for the exclusion o f women from leadership roles in the church.<br> Paul seems to have sent mixed signals concerning the role of women in<br> the church. In order to interpret the writings of Paul correctly, one should<br> differentiate doctrinal statements from disciplinary norms and, moreover,<br> keep in mind that both are conditioned by the culture of his time. On the<br> one hand, Paul rejected all forms of inequality that existed between men <br> and women and, on the other, he seems to have been instrumental in per<br> petuating some o f the traditional practices which treat women as inferior <br> to men. The best way to handle this complex issue is to begin with the<br> evidence available in the letters concerning the actual role played by women<br> in the Pauline churches. Both the Acts and the letters of Paul reveal that <br&g...
The Gospel of John is traditionally regarded as very theological and spiritual because of the mys... more The Gospel of John is traditionally regarded as very theological and spiritual because of the mystical and theological language used by the author. Since the middle of this century, however, we see a new trend emerging in Johannine studies which accepts a historical tradition underlying the Fourth Gospel. The Gospel of John is frequently interpreted by scholars as a response to Hellenistic Culture, to Gnosticism, and to the expulsion of the Jewish Christians from the synagogues. However, very recently, some have started to read the . Gospel of John from a new perspective, viz., as responding to the Christians who, because of their faith in Jesus, faced significant political challenges from the Romans. Hence, to present Jesus as "politically unconcerned" in the context of the Johannine community, is to present his teaching as "abstract and historically ineffective." In the words of Cassidy, "in depicting Jesus' identity and mission within his Gospel, the ...
The Second Vatican Council speaks of religious as "men and women who set out to follow Chris... more The Second Vatican Council speaks of religious as "men and women who set out to follow Christ with greater liberty" (Perfectae Caritatis 1). Religious life, then, is meant to foster greater freedom in their life and mission. However, it has been observed by some that the life and mission of women religious is being hampered by an out-dated spirituality, unnecessary rules and inappropriate structures. It is against this background that I chose to conduct a small study. My plan was to investigate the quest and experiences of women religious in the areas of freedom, community living, spirituality etc. The survey was conducted during the first four months of 1999
Reading the Bible in the Indian/Asian Context
Landas: Journal of Loyola School of Theology, 2012
Les femmes dans la mission de l'Eglise : Interprétation de Jean 4
Bulletin De Litterature Ecclesiastique, 2007
A re-reading of John chapter 4, wich promotes women to become bridge-builders through dialogical ... more A re-reading of John chapter 4, wich promotes women to become bridge-builders through dialogical approach. It also calls and exhorts the church to be inclusive in its prophetic and liberative mission in the third millennium.
On becoming disciples (John 1 :35-51) : Insights from the fourth gospel
Salesianum, 2001
This study first situates the call story in John 1 : 35-51 within the literary context of the unf... more This study first situates the call story in John 1 : 35-51 within the literary context of the unfolding story of the Johannine Jesus and highlights its literary function. Then, through a detailed exegesis of the pericope, it develops some important aspects of the Johannine theology of discipleship. The initial encounter between Jesus and his disciples, as described in John, demonstrates that discipleship is a process of becoming, a process of growth. This evolving or dynamic nature of discipleship is of crucial importance to John's Gospel and is based on the promises of Jesus to the disciples. The study underscores the relationship between the evolving nature of discipleship and the programmatic promises of Jesus. To be a disciple means to abide in Jesus and through Jesus with God. This abiding is reciprocal and transforming, and it is a call to commitment to God's design for both humanity and the cosmos.
Religious Studies Review, 2007
history and theology. The central question here is not the "how" of stewardship, but the "why" of... more history and theology. The central question here is not the "how" of stewardship, but the "why" of stewardship itself. Select contributions in this volume represent new trajectories. For example, L. Sideris's work on environmental ethics and natural selection is a welcome addition to this conversation. Classics in the field of environmental stewardship also find a place (e.g., J. Sittler and D. J. Hall). This volume has an unavoidably disconnected sense to it. Scientists, public policy experts, journalists, and scholars of religious studies all offer musings on the theme of "stewardship." Many of the articles are nuanced, carefully crafted, and clearly advance specific arguments in the field of environmental ethics. Other articles are cursory and beg complex questions that grip the field. The volume generally neglects critical insights as to how sex, gender, race, class, etc. shape understandings of "stewardship." This text will appeal to undergraduate students in ecology and religion classes or to seminarians searching for a general synopsis of this conversation.
Uploads
Papers by Rekha Chennattu