Feminism and Religion – Feminism and Religion

Legacy of Carol P. Christ: Another Bow to Hestia

This was originally posted on Jan 4, 2021

I am not big on New Year’s resolutions, but this year I have vowed to change one of my habits. I have always been house-proud and love using my artistic flair to decorate my home in beauty. I have had a cleaning lady most of the time for many years, so my homes have been relatively clean. The living room and dining room have always been ready to receive guests. But I didn’t always do the dishes or clean the surfaces in the kitchen right away, clothes I had worn often sat on chairs before I hung them up, and I didn’t make the bed every day.

Now that I think about it, this habit goes back to my childhood and teen-age years, when my not picking up things in my bedroom was a bone of contention between me and my mother. Joyce Zonana wrote recently about how she rejected her mother’s role as homemaker and “dutiful” wife when she was young. Only now during the Covid crisis, she writes, is she beginning to enjoy the traditional women’s work of cooking regularly and knitting.

When I was a teen-ager, I sewed all of my clothes (both because we didn’t have a lot of money and because, as I was very tall and very skinny, most ready-made clothes didn’t fit). I was a second mother to my baby brother. For me, those were the fun parts of women’s work. But I hated washing dishes and cleaning the house, and I did not learn how to cook. I suppose I recoiled from the repetitiveness of those tasks. I was also aware that my father ruled the roost, and though I would never have criticized him, I knew that one of my mother’s jobs was to please him. Laura Montoya’s meditation on her grandmother’s life in a recent blog reminds us that the failure of homemakers to meet their husbands needs or wants can lead to violence.

The Legacy of Carol P. Christ: The Matricide Basic to Patriarchy’s Birth

This was originally posted on January 13, 2020

About 20 years ago I witnessed a performance of the 3 plays of the Oresteia (the Orestes plays) by Aeschylus. I was stunned. Watching them in sequence, I understood that the plays were one of patriarchy’s “just so stories” and that their continuing performance was part and parcel of patriarchy’s perpetuation and legitimation.

According to the myths, Helen, the wife of King Menelaus of Sparta, ran off to Troy with its prince, Paris. In revenge for his lost honor, Menelaus called the Greeks to attack Troy and bring her back. Agamemnon, brother of Menelaus and king of Mycenae, assembled his ships, but the wind refused to fill their sails. He was told that his army would be allowed to depart only if he killed his daughter Iphigenia. He lured his daughter and her mother Clytemnestra to the place where his ships were waiting with the promise of marriage to Achilles. When they arrived, he killed his daughter and the ships sailed.

The myths do not tell us that in matrilineal and egalitarian matriarchal cultures the mother-daughter bond is the sacred because it represents the continuation of life. Continue reading “The Legacy of Carol P. Christ: The Matricide Basic to Patriarchy’s Birth”

The Legacy of Carol P. Christ: “Oh For a Pair of Clean Dry Warm Socks”

This was originally posted on Jan. 15, 2018

Stories about refugees in the island of Lesbos (where I live) are no longer front page news. Yet according the United Nations Refugee Agency, 12, 742 refugees arrived here in 2017. This number is equivalent to 15% of the year-around population of the island. Though this number is huge, it does not compare to the estimated 91,506 arrivals in Lesbos in 2016. In January 2018, 7572 refugees are estimated to be stranded in the island waiting for their applications for asylum to be processed. The government-controlled reception center has a capacity of 2000, but up to three times that number are being housed there at any one time, in conditions that must be described as inhumane. It is suspected that “someone” in Greece or the European Union is slowing the asylum process in order to discourage refugees from attempting to enter the EU via Lesbos.

Recently I have begun to work with the Starfish Foundation, a local non-profit helping refugees on the island, using my skills as a writer to help with outreach. Today I share with the FAR community a blog I wrote to contextualize the desperation of the situation the refugees find themselves in.

The Legacy of Carol P. Christ: The Refugee Crisis: Through the Eyes of the Children: Review by Carol P. Christ

This was originally posted on Dec 12, 2016

The Refugee Crisis: Through the Eyes of the Children by Robert and Robin Jones. Santa Barbara, CA: Blue Point Books, 2016. $19.95. Website: http://www.throughtheeyesofthechildren.com

Arriving in Molivos, Lesbos for a summer break, Robert and Robin Jones quickly became caught up in the refugee crisis engulfing the island that had been their second home for over forty years. Initially Robin and Robert provided water to weary refugees walking along the roads of Lesbos, grateful to have arrived in Europe. Soon, Robin, an artist who holds a certificate in art instruction, began providing marking pens and paper to recently arrived refugee children awaiting transport to processing centers at the other end of the island.

The children’s drawings are the centerpiece of this moving book, while Robin’s photographs and Robert’s words set them in the context of one of the many humanitarian crises of our time. “According to the United Nations High Commissioner for Refugees (UNHCR), 1,000,573 refugees and migrants arrived in Europe from the Middle East and North Africa during 2015. Of these, some 850,000 landed on the Greek islands. Of these, 49 per cent were Syrian, 21 per cent Afghan and eight per cent Iraqi.” 573, 625 arrived in the island of Lesbos between January 2015 and February 2016. Continue reading “The Legacy of Carol P. Christ: The Refugee Crisis: Through the Eyes of the Children: Review by Carol P. Christ”

From the Archives: And the Pies! Ongoing Grateful Thanks for Tradition by Marie Cartier

This post was originally published November 24, 2018.

In November 2017 I wrote about pie baking.

And in November 2015 I also wrote about pie baking.

In November 2016, I was destroyed by the “election” and wrote a post in November of that year “For Strong Women” just to help many of us keep going.

The Legacy of Carol P. Christ: Toxic Masculinity: “Masculinity Must Be Killed” by Carol P. Christ

This was originally posted on June 20, 2016

Carol Molivos by Andrea Sarris 2 A few days ago I watched the movie An Unfinished Life starring Morgan Freeman, Robert Redford, and Jennifer Lopez. Though it was recommended as a sensitive psychological drama, and though on the surface level it criticizes (male) violence against women and animals, on a deeper level, it confirms the association of masculinity with violence, suggesting that violence is the way men resolve their problems with each other.

At the beginning of the film, Robert Redford, who lives on a ranch in Montana, picks up his rifle with the intention of shooting a bear who mauled his friend Morgan Freeman. This act of violence is stopped by local authorities who arrive to capture the bear. However, the bear is not removed to a more remote area, but rather is given to a local make-shift zoo where it is kept in a small cage. At the end of the movie, Redford frees the bear after Freeman realizes that it should not be punished for injuring him. The bear is last seen crossing a mountain ridge in the distance.

Redford is grieving the death of his only son who died in an automobile accident while his son’s wife (played by Jennifer Lopez) was driving. After being beaten by her current boyfriend, Jennifer Lopez escapes with her daughter and ends up on Redford’s doorstep, announcing that her daughter is Redford’s granddaughter. Redford, who believes Lopez is responsible for his son’s death, grudgingly allows them to stay.

When Lopez’s boyfriend tracks her down in Montana, Redford drives him out of town, threatening to kill him with his rifle. When the boyfriend comes back, Redford shoots out the tires of his car, smashes the car’s windows with his rifle, and beats the boyfriend bloody before putting him on a bus out of town.

The movie asks us to condemn the boyfriend’s violence against Lopez and Redford’s desire to kill the bear, but it also asks us to condone and even to celebrate Redford’s violent acts against the boyfriend. After all, in this case, justice is done. Right? Continue reading “The Legacy of Carol P. Christ: Toxic Masculinity: “Masculinity Must Be Killed” by Carol P. Christ”

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

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.

In her new book, Women, Ritual, and Power: Placing Female Imagery of God in Christian Worship, Elizabeth Ursic states that one of the reasons that the issue of female language seems less pressing than it once did is because those for whom the issue was important have for the most part left the church. But the question is why.

From the Archives: The Daughter, the Alliance-Maker (Women in the Book of Daniel, part 2) by Liz Cooledge Jenkins

Note: This is the second in a two-part series reflecting on women in the biblical book of Daniel. This was originally posted on May 21, 2023

The second female character I noticed while taking a deep dive into the book of Daniel appears even more briefly. Daniel 11:6-7 includes her story: “The daughter of the king of the South will go to the king of the North to make an alliance, but she will not retain her power, and he and his power will not last. In those days she will be betrayed, together with her royal escort and her father and the one who supported her. One from her family line will arise to take her place” (NIV). It is a brief story—and not a happy one, in the end. But I think it’s worth reflecting on.

In this chapter of Daniel, an unnamed supernatural messenger gives Daniel a detailed account of a long series of violent power struggles between various kings. Empires accumulate and then are broken up (vv. 3-4). One king is strong, but his commander proves stronger and overtakes him (v. 5). Attacks are victorious, and valuables are seized and carried off (vv. 7-8). Retreats are made (v. 9). Great armies are assembled (v. 10). Kings “march out in a rage” toward battle (v. 11). Armies are carried off, and thousands are slaughtered (v. 12). You get the idea. Everything is violent. Everything is bloody. Everything is one brutal war after another, one brutal kingdom after another, one brutal ruler after another. It all starts to blur together.

From the Archives: The Queen, the Memory-Keeper (Women in the Book of Daniel, part 1) by Liz Cooledge Jenkins

Note: This is the first in a two-part series reflecting on women in the biblical book of Daniel. This was originally posted on May 20, 2023

I recently had the chance to take a deep dive into the biblical book of Daniel. I think it’s the first time I’ve read the whole book of Daniel since I’ve started intentionally attending to the questions of feminist biblical interpretation: Where are women present? Where are women absent? What are they doing or not doing—perhaps prohibited from doing? How does this passage move its readers toward—or away from—gender equity and women’s empowerment? How does it speak to—or deny—women’s full humanity?

The absence of women in most of the book of Daniel feels glaringly obvious to me.^[1] The main characters include the Hebrew exile Daniel, Daniel’s three (male) friends, King Nebuchadnezzar, King Belshazzar, and King Darius. The angels look like men. The divinely appointed eschatological authority figure is described as being like a “son of man.” The particularly oppressive king who desecrates the temple, abolishes the ritual sacrifices, and sets up an “abomination that causes desolation”^[2] is definitely male.

Where are the women?

Legacy of Carol P. Christ: Was Ariadne the Most Graceful Bull-leaper of All? Deconstructing and Re-visioning Greek Mythology

This post was originally published on March 3rd, 2014.

Sometimes we think of Greek myth as a pre-patriarchal or less patriarchal alternative to the stories of the Bible. After all, Goddesses appear in Greek myths while they are nearly absent from the Bible. Right?

So far so good, but when we look more closely we can see that Greek myth enshrines patriarchal ideology just as surely as the Bible does. We are so dazzled by the stories told by the Greeks that we designate them “the origin” of culture. We also have been taught that Greek myths contain “eternal archetypes” of the psyche. I hope the brief “deconstruction” of the myth of Ariadne which follows will begin to “deconstruct” these views as well.

Ariadne is a pre-Greek word. The “ne” ending is not found in Greek. As the name is attributed to a princess in Greek myth, we might speculate that Ariadne could have been one of the names of the Goddess in ancient Crete. But in Greek myth Ariadne is cast in a drama in which she is a decidedly unattractive heroine.

In the story told by the Greeks, Ariadne falls in love with Theseus, a handsome young man who was sent with 11 other Greek young people to be fed to a monster (who is half man, half bull) known as the Minotuar. The Minotuar is Ariadne’s half brother (see below). Because of her “love” for Theseus, Ariadne helps him to murder her brother. She then flees with Theseus on his boat.

However, this “love story” does not have a “happy ending” as Theseus abandons Ariadne on a nearby island–long before he arrives home in Athens. Theseus is ever after celebrated as a hero who killed a monster, while Ariadne is just another cast-off female. Whose story is this? Continue reading “Legacy of Carol P. Christ: Was Ariadne the Most Graceful Bull-leaper of All? Deconstructing and Re-visioning Greek Mythology”