Comparing Chopp's Black Theology And Feminist Theology

Chopp has wrestled intellectually and spiritually with the idea of black theology as public discourse. Feminist theology and black theology are placed beside one another in order to magnify their significance. Chopp seeks to not only reimagine public discourse in light of feminist and black theology but also, examine prospective visions of how these two theologies may contribute to the public space and theology while arguing that all theology is public.
Three rubrics are used in Chopp’s argument: (1) Narrative Identity and Public Discourse (how these theologies function), (2) Public Discourse and testimony (how they have shaped discourse), and (3) Imagining the Public as a Space for Cultivating Compassion (a prospective proposal). Chopp
This application is described as a “retelling” of the history of the America and Christian publics but one has to question whether this is a retelling or a truthful telling of what has been systemically deleted from history. Chopp references Cone’s Black Theology and Black Power. Cone questions the narrative identity of the public while raising stirring examples about the memory and expression of suffering and oppression. Chopp also highlights Cone’s ability to speak about the exclusions that blacks face in two specific publics, church and society. Chopp raises two prominent voices within feminist theology, Mary Daly and Ruether’s. They agreed that race and class were forsaken in order to widen their reach but soon after, African American women and lesbian women began to speak their truths and tell their narrative identity. Chopp believes that both black theology and feminist theology function as public discourse in terms of narrative identity. Both have criticized and held accountable the voices that have sought to exclude these salient experiences while making public the suffering that once was and granting the world an opportunity to hear these clear stories from a voice that spares not the markings of generational
This genre focuses its attention on the oppression of groups; and how they exist within that oppression, this oppression prevents groups from speaking, the images they represented, were deemed inapt because of their voiceless state. There are three characteristics of the “poetics of testimony”; they seek to tell the truth, the “poetics of testimony” is an ethical request to tend to the other and, they desire for diversity and polyglot to be in public discourse. This idea of innovative compassionate future is something that Chopp helps the reader imagine. Chopp mentions three characteristics: (1) the phronesis of empathy, (2) solidarity in difference, and (3) transcendence as possibility and praxis; this circle is representative of hope and justice. This circle is not exclusive but all encompassing. As a white feminist Christian, Chopp is engaging in debate that will ask, why the absence as it relates to black theology and feminist theology in the context of public discourse. Chopp believes that the inclusion of these voices will help to aid transformative and multi-layered narratives with depth and supply truth to semi-fictitious accounts of public discourse, as told by historical