Christianity – Page 4 – Feminism and Religion

Touch, Intimacy, and the Christian Tradition by Stephanie Arel

I’ve been thinking more and more about physical touch, a subject I explore in my first book Affect Theory, Shame, and Christian Formation. The concept of touch – its presence and its frequent absence – beckons me again. In several posts, I will explore aspects of touch to get to my central concern – how good touch indicate, supports, and fosters intimacy, something confounding in human relationality. For this post, I consider the Christian tradition and touch.

In Tactile Engagements in Christian Understanding, Teresa Swan Tuite examines touch in biblical history as one way of “making explicit the ways in which bodies give sense to the theological landscape.” Swan Tuite brings to bear the notion of being known through touch, using as one example the disciple’s recognition of Jesus through touch in the Gospel of John. Caravaggio’s famous painting The Incredulity of St. Thomas depicts the scene which Shelly Rambo details in her blog post on this site.

The Journal Gender a výzkum/ Gender and Research

I would like to introduce this community to Gender a výzkum (in Czech) or Gender and Research (in English), a transdisciplinary, peer-reviewed journal founded in the year 2000 and dedicated to research in Feminist and Gender Studies in the Czech Republic. While the journal’s main focus is work pertaining to Central and Eastern Europe, it is open to a wide range of geographical locations and topics. The journal, which publishes articles in Czech and English, often puts out calls for individuals or groups of people to edit monothematic issues. Past monothematic issues include feminist reflections on Covid, an issue on the use of language concerning sex and gender, gender in popular culture, children, adolescence and sexuality, feminist interpretations of Islam, and postcolonial and decolonial thinking in feminist theory to name just some. If you would like to read them, the journal is available online as well as in print.

Legacy of Carol P. Christ: Of Human Life*

This was originally posted on December 30, 2011

Watching the last episode of the Australian series Brides of Christ in which Catherine leaves the sisterhood of the convent because of her disagreement with Humanae Vitae brought me right back to the Yale Roman Catholic chapel and the folk mass I attended regularly. In 1968 just after the publication of Humanae Vitae, priest and co-graduate student Bob Imbelli preached a sermon on the doctrine of conscience, arguing that though it was incumbent on Catholics to think carefully about the papal encyclical on birth control, it was also the responsibility of every Catholic to follow her or his conscience on the matter. In the episode, Sister Catherine encourages a Roman Catholic mother of six who has already self-induced more than one abortion to take the pill, but the woman decides she cannot go against the church’s teachings. Catherine allows an editorial against Humanae Vitae to be published in the school newspaper even though she knows it will probably lead to the expulsion of one of her favorite students.

On the changing role of the Goddess

Goddess Prominence & Nature Participation through time

Today I reflect on the presence or absence of the goddess in religion and society, and how we view humanity and participate in nature as a result.

This post is inspired by “The Myth of the Goddess. Evolution of an Image” by Anne Baring and Jules Cashford, and especially by its final chapter “The Sacred Marriage of Goddess and God: the Reunion of Nature and Spirit.” This dance of integration of apparent opposites is essential to my work.

Legacy of Carol P. Christ: Hidden Meanings in the Rituals of the Assumption

“[T]he Old European sacred images and symbols were never totally uprooted; these persistent features in human history were too deeply implanted in the psyche. They could have disappeared only with the total extermination of the female population.” Marija Gimbutas, The Language of the Goddess, 318.

August 15 is known to Greek Christians as the date of the Koimisi, “Falling Asleep” or Dormition of the Panagia, She Who Is All Holy. December 25 is a minor holiday in the Orthodox tradition, while Easter and August 15 are major festivals. The mysteries of Easter and August 15 concern the relation of life and death. In Orthodox theology, both Easter and August 15 teach that death is overcome: Jesus dies and is resurrected; Mary falls asleep and is assumed into heaven. These mysteries contain the promise that death is not the final end of human life. Yet this may not be the meaning of the rituals for many of those who participate in them.

Legacy of Carol P. Christ: Transcendence, Immanence, and the Sixth Great Extinction

This was originally posted August 4, 2014

In my recent blog “The Flourishing of Life and Feminist Theology” I discussed Grace Jantzen’s view that theology should focus on “natality” or birth and life, rather than life after death or life apart from this world. This week Tikkun magazine published its summer issue with a feature called “Thinking Anew about God.” In it two male thinkers, one Buddhist and one Christian, argue for a similar turn toward the world in their traditions. Their calls for religions to focus on this world were published the same week scientists warned that the world stands on the brink of the sixth great extinction.

I have come to believe that any religion espousing cosmological dualism (devaluing this world in favor of a superior reality such as heaven) and individual salvation (the idea that what ultimately happens to me is disconnected from what ultimately happens to you) is contributing to our world’s problems rather than offering a solution. … [Religions should] stop emphasizing the hereafter and focus instead on how to overcome the illusion that we are separate from this precious, endangered earth. –David Loy, Buddhist, writing in Tikkun Summer 2014

A Serving of Vegetables with Love: Plastic, Poison, and the Simple Salad Solution

Years ago, I remember looking around one day and realizing that I was surrounded by plastic bottles. Of course I already knew it on some level; I had bought them, after all. But it was one of those epiphanal moments – you know, where you kind of freeze, and time seems to slow down, and everything goes a little out of focus. And I realized – yet again – that I had been hoodwinked. That we all have.

Because I felt like I needed every single one of them. Yet somehow – and not that long ago, either – everyone used to get along fine without all these plastic bottles in their lives. Yes, it probably involved more domestic labor; but it also just stemmed from a local, circular economy based on common sense.

Legacy of Carol P. Christ: Sophia, Goddess, and Feminist Spirituality: Imagining the Future

This was originally posted on September 17, 2018

Though represented by its detractors as an incursion of paganism into

Christianity, and presented as an integrally and intrinsically Christian phenomenon by its supporters, the truth about the Re-Imagining Conference and movement is that it was a product of a wider feminist awakening. The critique of patriarchal religions that emerged in the academy and in churches and synagogues in the late 1960s and early 1970s was part of the emerging feminist uprising. The feminist movement placed a question mark over all patriarchal texts and traditions, secular and religious, and as such was beholden to none.

In the spring of 1971, Roman Catholic Christian Mary Daly published “After the Death of God the Father” in the liberal Catholic magazine Commonweal. She asserted that the God whose death was touted in the “Death of God” movement was an idol fashioned in the image of male power and authority. She called for “the becoming of new symbols” to express the new becoming of women. In the summer of 1971, a group of nuns from Alverno College convened the first Conference of Women Theologians. Besides sparking dialogue about the role of women in religions, the conference endorsed my call to form a women’s group at the fall meetings of the American Academy of Religion, up until then a gathering of several thousand male scholars of religion, with only a handful of women scholars in attendance. At winter solstice, Z Budapest launched the Susan B. Anthony Coven #1 in Los Angeles publishing a Manifesto calling on women to return to the ancient religion of the Goddess.

A Story About Forgiveness by Sara Wright

Every morning I write a little meditation with attached images that in some way reflects what’s going on in my life. I do this for three reasons. To experience gratitude for something I have learned, to share my thoughts with others and to consciously align myself with LIFE while participating, albeit unwillingly, in a death destroying culture.

As a naturalist my focus is usually on some gift received resulting from my reciprocal relationship with nature. But I wrote this meditation to articulate one of the most important aspects of relating to other humans – perhaps the most important. Forgiveness. And I wrote it after experiencing the freedom and gratitude that followed a powerful act of forgiveness associated with a long-term friendship.

Legacy of Carol P. Christ: Can You Kill the Spirit? What Happened to Female Imagery for God in Christian Worship?

This was originally posted March 16, 2015

When I first began to think about female language and images for God I imagined that changing God-He to God-She and speaking of God as Mother some of the time would be a widespread practice in churches and synagogues by now. I was more worried about whether or not images of God as a dominating Other would remain intact. Would God-She be imaged as a Queen or a Woman of War who at Her whim or will could wreak havoc on Her own people?

Forty years later, very little progress has been made on the question of female imagery for God. I suspect that most people in the pews today have never even had to confront prayers to Sophia, God the Mother, or God-She. Most people consider the issue of female language in the churches to have been resolved with inclusive language liturgies and translations of the Bible that use gender neutral rather than female inclusive language.