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Liberation Iheology, Langdon Gilkey' Karl Rahner and John Cobb, Jr'

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Liberation Iheology, Langdon Gilkey' Karl Rahner and John Cobb, Jr' THE UNIVERSITY OF MANITOBA A STUDY OF SIN AS SELF-ABNEGATION IN CONTEMPORARY THEOLO GY ; With Special Reference To Liberation iheology, Langdon Gilkey' Karl Rahner And John Cobb, Jr' A THESIS SUBMITTED IN PARTIAL FUTFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF IJIASTER OF ARTS DEPARTMENT OF REL]G]ON BY JAY]\IE LAVER}IE KAPAC WTNNIPEG, MANTTOBA l'/IARCH LgBLt' A STIIDY OF SIN AS SELF-ABNEGATION IN CONTT}4PORARY T}TEOLOGY : I,lith Special Reference to LiberaÈion Theology, Langdon Gilkey, Karl Rahner and John Cobb, Jr. BY Jayne Laverne Kapac A thesis submitted to the Faculty of Graduate Studies of the University of Manitoba in partial fulfillment of the requirenrents of the degree of MASTER OF ARTS ""'@ 1984 Pernrission has been granted to the LIBRARY OF THE UNIVER- SITY OF MANITOBA to lend or sell copies of this thesis. to the NATIONAL LIBRARY OF CANADA to microfilnr this thesis and to lend or sell copies of the film, and UNIVERSITY MICROFILMS to publish an abstract of this thesis. The author reserves other publicatio¡r rigl'rts, a¡rd neither the thesis nor extensive extracts from it may be prilrted or other- wise reproduced without the author's writte¡r pernrission. ABSTRACT A STUDY OF SIN AS SELF-ABNEGATION IN CONTEMPO RARY T}TEOLO GY : With SPecial Reference To Liberation iheology, tangdon Gilkey' Karl- Rahner And Jolur Cobb, Jr' JAY}IE LAVER}IE KAPAC THE UNIVERSITY OF MANITOBA L9B4 This thesis examines the notion of sin as self- abnegation as it is delineated in various theologies of liberation, and investigates whether this understanding of sin is addressed by contempora.ny christian theology as represented in the writings of Langdon Gilkey, Karl Rahner' and John B. Cobb, Jl., chapter one establishes al1d presents the contention found in various theologies of liberation, that there is a moment of sin involved in the abnegation of the sel-f' oppressed aJ^Id that this sin is especially characterisbic of and marginalized. persons. To confirm this claim, I briefly examine some major representatives of feminist theology' Latin American theology, Black theology arid Gay theology' within this body of theol-ogical l-iterature it is argued that self-abnegation invol-ves a perception of the self a's less than fully hnman, and acquiescence to the socio- cul_tural- forces that compel such a perception. This condition is regarOed as sin for three basic reasonsf First, because self-abnegation is ?ur¡ offence against the image of God whieh christian theology has always regarded' in some way or another, âs constitutive of our created being; second.ly, sel-f-abnegation viol-ates the structure of humari existence; thirdly, self-abnegation involves an abdi- cation of responsibility for self-transcendence, self- determination , and self-actual-i zati-on ' chapters 2-4 examine the r.mderstanding of sin which is present in the theologies of La¡gdon Gilltey, Karl Rahner' and John cobb, Jf., and determine their relevancy to the notion of sin as self-abnegation. This representation reflects the sensibilities of three very influential theo- logical perspectives on the contempo:¡à¡y scene, namely, christian Real-ism, transcendental Thomism, and whiteheadian process theology. The investigation of this literature establishes that, contrary to the cl-aim of several- libera- tion theologians, Christian theology comprehends and is able to speak to the problem of self-abnegation. Chapter Five cl-arifies the contextual- factors which determined the development of the discussion of the sin of self-abnegation, and assesses the respective contributions of Gilkey, Rahner, and cobb to this discussion. It is resolved that the common factor which determines the lvide- spread recognition of the transgression ínvolved in self- abnegation, is the conviction that it profanes the dignity' integrity, and worth of human reality created in the image of God. 1 TABLE OF CONÎENTS PREFACE . .'''' t o'''' I'' oa 1f. INTRODUCTION . r . .'' 1 NoteS . ' ' ' ' ' ' ' ' ' ' ' ' 11. CHAPTER I. LIBERATION THEOLOGY AND THE PROBLEM 0F SIN . ' ' ' ' ' ' ' | ' ' ' ' aa Llt TheFeministPersPective ' ' ' ' aa I L2, Sel-f-Abnegation in the Experience of Women ' t ' ' ' ' ' ' ' ' ' J.o. ' aa a 1). The latin American Perspective ' ' .lrt The Bl-ack Liberationist Perspective The Gay Liberationist Perspective ' aa 35. Notes . ! ' ' ' ' ' ' ' ' ' ' ' ' +t. 49, II. LANGDON GILKEY'S UNDERSTANDING OF SIN . The Christian Real-ist Infl-uence ' ' 49. Gilkey's EarlY Statement on the Nature of Sin . r'''''' Gilkey's Theological Anthropology ' ' ' 64. Gilkey's UnderstarLding of Sin Revisitgd. I ' ' ' ' ' ' ' ' ' ' ' ' 71. Notes . t ' ' ' ' ' ' ' ' ' 77, III. KARL RAHI\ER'S UNDERSTANDING OF SIN . 84. TheTranscendentalExperience ' ' I ' ' 84" Transcendental- Freedom YU, The Meaning of ' gB. The Aim of Transcendental Grace ' i ' ' Rakrner's Understanding of Sal-vation ' ' L0 5, Sin Within the Transcendental- ExPerieuce .''''' t''''' 11C. Notes . ' ' ' ' ' ' ' ' ' ' ¡ t23. IV. JO}{N COBB'S UIIDERSTANDING OF SIN . L30. The Whiteheadian and Femir-rist fnfluence L3C. TheProcessViewofRealitY' ' ' ' ' ' L3+, TheProcessDoctrineofGod'. ' ' ' ' r 140. The Process Understand.ing of the Structure of Human Life''''' I'' L5t. SininaPrccessPersPective ' 157. ' ' ' 166. Notes . I . ' I ' ' ' ' ' ' ' V. CONC],USION . t ¡''''''' t7 6. l'lotes . ' ' ' ' ' t ¡ ' ' ' ' 208, ¿L) - SEI,ECTEDBIBLIOGR.APHY " ' ' ' " ' ' ' ' '| PREFACE MyexperienceaSbothanrxrd.ergraduateandgraduate student in the Department of Religion, university of Manitoba, has shaped my thinking in ways still too deep for me to name. AS the Scope of this thesis suggests' each of my professors has made a r.mique contribution to my theological development. From them r have learned not only to appreciate the wide range of issues and concerYls which taken together compose the discipline of Religious stud.ies, but f have also learned intell-ectual integrity and independent thinking. what more can education hope to accomplish but this! In a sense, this thesis represents a s¡rnthesis of the learning and insights which I have acquired through several- years of lectures ' seminars, discussions, debate, and study' In the final- analysis ' however, the responsibility for every word is my owrL. I am also indebted. to the members of my committee who readily agreed to guide and. monitor my progress in the writing of this thesis. They are! Professor Klaus K' Klostermaier, Professor H. Got'don Harland'' Professor Pamela J. Milne, Professor J. Brenton Steams, Professor JoLur M' Badertscher, and Professor Egil Grislis' my t*i16ftt1 ii 111 advisor who has nurtured me throughout my academic career with encouragement' support' and challenge' From him I have l_earned to plumb the depths of every theological issue, and f am privileged to cal-l- him friend' Ia]-sowishtoexpressmygratitud'etotheReverend Loryaine Grisl-is, pastor of st. Luke's Lutheran church' vriinnipeg, Mani-toba, and good friend. Discerning my interest in theology, she readily responded to my earl-iest tentative inquiries and inspired me to explore my concerns more thoroughfy. Hence my experience as a student of Religious studies has always been strengthened by my membership in st. Luke's Lutheran church, and of course' vice versa" The sustenance and' love of friends, family and classmates have been invaluable to me during the course ofmygrad.uatework.Forwheneverlwavered,the¡rwere always there to set me on my feet again. In particular, I wj-sh to thank my parents Jack and. Irene Ka.pac for their generosity, their pati-ence, a].ld. their understanding' INTRODUCT]ON The issue of the relevance of theology to the modern worl-d has now long been a preferred theme among theologians in the twentieth century. Familiar manif- estations of this coneeÏ1:l on the North Americart scene have been the broad petitions for the appreciation of the existential, the socio-cul-tural-, and the historically relative aspects of existence characteristic of such movements as the Social Gospel, ChristÍarr Real-ism, Death of God theofogy, and most recently, Liberation theology'1 As this trend. continues, the d'emand for particularity and. concreteness becomes evermore pronor.mced, a]1d the oncei,miversa]-Scopeoftheologysufferssignificant attenuation. The corol-l-ary of the d'emand for concrete- ness,however,isthead'mittancethatthevisionsof theologians are affected 'oy the particularities of their female col-lective and personal experiences as male or ' bl-ack or white, and powerful or powerless' Iftheexperienceofthetheologiarrissubjectto contingencies, then it cart also be argued, so too are the parad.igmswhichhead.optsasillustrativeofaparticular concept or reality. And, it is precisely this circumstance which invites the task of this thesis, whi-ch is, to re- think the concePt of sin' 1 2 Most recently, it has been charged' by feminists that the traditional and predominant urd'erstand'ing of sin in terms of prid.e does not d,o justice to the experience ofwomen.Theimpetusbehindthiscontentioncarrbe traced back to an articre by valerie saiving Goldstein which first appeared in 1960, artd which has since come toberegard.edasa]-and.markinfeministtheolory.Her the essay ,,The Huma' situation: A Feminine Yiew,"2 *r" among firstattemptstoplacetheolog"ywithinthespecific of context of women,s lives. Critical of the analyses of the humari situation (and the corresponding concepts and sin arrd love) in the theologies of Reinhold' Niebuhr And.ers Nygren, Goldstein argued that their respective assessments were at best partial, and at worst urrrelated
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