PEREMPUAN-PEREMPUAN DALAM INJIL YOHANES: MEMBACA TEKS-TEKS TENTANG PEREMPUAN DALAM INJIL YOHANES MENURUT KRITIK SOSIO RETORIKA

55071004, MAY LINDA SARI (2014) PEREMPUAN-PEREMPUAN DALAM INJIL YOHANES: MEMBACA TEKS-TEKS TENTANG PEREMPUAN DALAM INJIL YOHANES MENURUT KRITIK SOSIO RETORIKA. Desertations (S3) thesis, Universitas Kristen Duta Wacana.

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Abstract

This dissertation explores three texts on women in the Gospel of John. The three texts are mention about the encounter of Jesus with Women: Jesus and Samaritan Woman (John 4.1-42); Jesus and Mary and Martha (John 11:1-44); and Jesus and Mary Magdalene (John 20.11-18). Socio-rhetorical criticism is the method that I use to analyze these text. The questions are arising: why am I choosing this approach whereas there are amount of approaches of Biblical texts? There are three reasons: first, because nowadays sociorhetorical criticism is claimed as a comprehensive method. It includes textual and historical background of the texts. Second, I like to introduce on how to use this criticism in reading text especially on women in the Gospel of John. Since Robbins introduced socio-rhetorical criticism in the mid of 70s, I do not find any other interpretation which is applied by this criticism and third, the three texts are important to show on how reading process with a particular methodology could reveal many kinds of hidden aspect of texts, such as social experiences, role and status in the society of Mediterranean in the early Christianity and so on. Socio-rhetorical criticism challenges interpreters to explore human reality and religious belief and practice through multiple approaches to written discourse in texts. It enact to integrated interdisciplinary analysis and interpretation. There are five aspects that focus by socio-rhetorical criticism: inner texture, intertexture, social and cultural texture, ideological texture and sacred texture. Through socio-rhetorical criticism on three texts on women of Gospel of John, we could reach three conclusions, i.e.: (1) the three texts are product of rhetorical strategy as well as narrative. Those story are not presents real women and the texts itself is not historical facts. The Evangelist uses many stories from texts (canonic or canonic) and traditions (Hellenistic, Judaism, Samaritans etc) then harmonize them with social, politics, cultural, ideological around the Evangelist in order to identify the identity of Jesus as Messiah, Son of Man who having sent by Father. (2) the presenting of women in the Gospel of John have a particular background; they are introduced as witnessess in order to show that in the early of Christianity there was a period where women has a particular role in leadership. And (3) encountering stories of Jesus and women in the Gospel of John actually relieving women to participate in discipleship. Spirit of egalitarianism push women to accept Jesus and committed to Him. This is a new status for women, they are respected not because of men or family status but by themself, by their nama as women.

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