Feminism and Religion – Feminism and Religion

Legacy of Carol P. Christ: In the Face of Despair, Choose Life

This was originally posted on Sept 8th 2014

Yesterday I had a delightful swim with a friend in the cool Aegean Sea. In in the evening I met two dear friends at an open air restaurant for a delicious meal and good conversation. Last night a beautiful moon rose over the sea and a soft breeze caressed my skin. All of this made me very happy. However, the state of the world does not.

Michael Brown. Trayvon Martin. The Ferguson police. Hold your ground laws. Bombing in Gaza. War in Ukraine. War in Iraq. War in Afghanistan. War in Syria. Wars that are not on my radar. Rape as a part of war. Joe Biden threatening to chase ISIL “to the gates of hell.” Citizens United. A rash of laws restricting voting rights. A rash of laws restricting abortion rights. Police brutality. Police brutality that is racially motivated. Young men being sentenced to prision for minor drug offenses. The brutality of the prison system. A woman with children being paid $8.50 an hour working at McDonalds and not even knowing when she will be called in to work. Open carry laws allowing Americans to walk the streets with loaded weapons. And that’s just off the top of my head this morning.

Legacy of Carol P. Christ: Facing Depression by Carol P. Christ

This was originally posted on August 25, 2014

The suicide death of Robin Williams prompted me to reflect again on my own experience with depression and to share my story in the hope that it can help others.

In my twenties, thirties, and forties, I suffered severe intermittent depressions. My life in those days was a series of ups and downs. When I feel in love and was having good sex, I was in love with the world and could literally feel energy radiating from my body connecting it to the world. When I was dumped, the energy retreated, and I crawled into a dark hole of despair and self-pity from which there seemed to be no escape. In the in-between times, I carried on my life with neither the highs or the lows.

In recent days, a number of people have tried to describe what depression feels like. Here is what it felt like to me.

It was as if my mind had a single track on which were repeated a few deadly words: “No one loves me. No one will ever love me. I might as well die.” I could not erase the track or jump to another one. The words repeated themselves relentlessly in my mind.

From the Archives: Gift-Economy in a Time of Lack by Elisabeth S.

This was originally posted on May 17, 2019

Carol Christ wrote about gift economy on this blog in 2013, and I am taken by her story of the woman who brought raisins or cracked nuts to the group even though she had very little. In beginning to encounter the literature on gift economy myself, I am wondering how it all works, especially wondering, perhaps outside of such a conversation if it doesn’t relate or misses the point, what someone who feels they have nothing to give can give.

When Genevieve Vaughan wrote about gift economy in Ms. Magazine in 1991, she wrote, “where there is enough, we can abundantly nurture others. The problem is that scarcity is usually the case, artificially created in order to maintain control, so that other-orientation becomes difficult and self-depleting.”

I think we start to look for other ways of existing when we experience the brokenness of a current existence. The exchange economy under mindless capitalism does not honor equal, fair exchanges. If we could keep from manipulating and being deceptive about what a product is worth, if we could more generously assess the contribution of workers, then some of us might not be bothered. Of course, for that work which is never compensated by money, mostly women’s work, that is the other issue that might not be solved by more equal exchange, and probably more the point of Vaughn’s.

Earthprayer, by Molly M. Remer

Sometimes I describe my work and writing as “a love song to the Ozarks.” I am deeply embedded, body and soul, in this land that I come from, my bloodland, the place where I belong. Seven generations of my family have called these wooded hillsides and stony ridgetops home. This is my mystery school, where I explore hundreds of ways to kneel and kiss the earth.

The Earth is my teacher
I shall always want
I witness her still meadows
She leadeth me to green pastures
She restoreth my soul
On tree covered hills
She reminds me I am home
and, yea, I walk in her valleys
and I fear no suffering
She is with me
Her mountains and rolling rivers
they comfort me joy bubbles through my veins
and enlivens my footsteps
my cup runneth over
truly I stand
in mysterious awareness
all the days of my life
and She holds me
in the palm of her hand
forever.

The Legacy of Carol P. Christ: Anger is Not a Panacea: The “Next Stage” after Rage

This was originally posted August 18, 2104.

In a recent post Xochitl Alvizo cited Beverly Harrison’s much-loved essay “Anger as a Work of Love.” Harrison captured feelings that were in the air at the time of its writing several decades ago. Women were laying claim to the right to be angry at the silencing of our voices, the double standard, the media portrayal of women, income inequality, lack of access to good jobs, failure to prosecute rape and domestic violence, and a host of other injustices.

Most of all we were protesting the cultural stereotype that the “good woman” (understood to be white, Christian, and married or hoping to be) would not protest loudly or at all, would turn the other cheek, and would think about others rather than herself. (Jewish women and black women had to strive doubly hard to “live up” to this standard, as it was assumed that Jewish women were “overly assertive” and that black women were “too strong” and often “angry.”)

In this context Harrison’s essay and Mary Daly’s epithet “rage is not a stage” gave women—especially white women–permission to get in touch with our feelings of anger and to express them. We understood that “good women” had been hiding and repressing their feelings for centuries if not millennia with the result that the structures of injustice remained intact.

The Legacy of Carol P. Christ: A Radical Conclusion: We Are Our Own Authorities

This was originally posted on August 11, 2014

Elisabeth Schussler Fiorenza articulated a widely held tenet of feminist theology when she stated that feminism places a question mark over all inherited texts and traditions. This means that feminists cannot and must not accept any teaching or traditional way of performing religious acts simply because “the Bible [or the Koran or the minister or the priest or the rabbi or the imam or the guru] tells me so.”

Instead, feminists must question every text and tradition and the words of every religious leader to see whether or not they promote the full humanity of women. The implication of this is that we must acknowledge and take responsibility for becoming our own authorities—as individuals and in communities.

A tongue –in-cheek letter that began circulating on the internet in 2000 under the title “Why Can’t I Own a Canadian?” makes the point that even those who claim to be adhering to every “jot and tittle” of the Holy Book are in fact choosing to accept some aspects of tradition while rejecting others.

The letter begins:

Dear Dr. Laura,

Thank you for doing so much to educate people regarding God’s Law. I have learned a great deal from your show, and I try to share that knowledge with as many people as I can. When someone tries to defend the homosexual lifestyle, for example, I simply remind him that Leviticus 18:22 clearly states it to be an abomination. End of debate.

I do need some advice from you, however, regarding some of the specific laws and how to best follow them.

The author of the letter continues:

Lev. 25:44 states that I may indeed possess slaves, both male and female, provided they are purchased from neighboring nations. A friend of mine claims that this applies to Mexicans, but not Canadians. Can you clarify? Why can’t I own Canadians?

The Legacy of Carol P. Christ: Good Theology is Feminist Theology

The was originally posted on July 21, 2014

Judith Plaskow and I are just now completing the draft of the manuscript of the book we have been working on for the past 2 ½ years. It has a new title: Two Views of Goddess and God for Our Time.* I have been thinking of little else for the past few weeks. An editor who is considering our book said that she was hoping we could address our book to an audience larger than the feminist theology community. Thinking about this, a light dawned: if feminist theology is right that traditional theology denies the full humanity of women, then good theology must be feminist theology. Our work is not tangential to the theological mainstream, but is at its center.

We have revised the Introduction and Conclusion to the book with the assumption that our work should appeal not just to other feminists, but to a wide range of intelligent readers and thinkers. The fact that we were asked to participate in a dialogue about the nature of God in Tikkun magazine’s Summer 2014 inspires us to hope that we are right that feminist theology is becoming part of the progressive theological mainstream.

Legacy of Carol P. Christ: JUSTICE AND PREJUDICE IN THE “PROPHETIC TRADITION”

This was originally posted July 14, 2014

Besides being advocates of social justice, the prophets of Israel were advocates of “exclusive monotheism,” exclusively “male monotheism,” “religious othering,” and “religious prejudice.”

Many progressive Jews and Christians find inspiration in prophets because of their insistence that their God cares about the poor and “the widow at the gate.” For progressive Christians, Jesus stands in the prophetic tradition, and the core of his message is “concern for the poor.” For progressive Jews the prophetic tradition is the root of their concern for human rights.

Those who locate their spirituality and concern for social justice in the prophets can point proudly to Martin Luther King and the many priests, ministers, and rabbis, as well as ordinary Christians and Jews who marched with him as exemplars of the prophetic tradition.

But the prophetic tradition also has a nasty underside.

Legacy of Carol P. Christ: TWO MEANINGS OF ANTHROPOMORPHISM

This was originally posted on May 26, 2014

“The error of anthropomorphism” is defined as the fallacy of attributing human or human-like qualities to divinity. Recent conversations with friends have provoked me to ask in what sense anthropomorphism is an error.

The Greek philosophers may have been the first to name anthropomorphism as a philosophical error in thinking about God. Embarrassed by stories of the exploits of Zeus and other Gods and Goddesses, they drew a distinction between myth, which they considered to be fanciful and false, and the true understanding of divinity provided by rational contemplation or philosophical thought. For Plato “God” was the self-sufficient transcendent One who had no body and was not constituted by relationship to anything. For Aristotle, God was the unmoved mover.

Jewish and Christian theologians adopted the distinction between mythical and philosophical thinking in order to explain or explain away the contradictions they perceived between the portrayal of God in the Bible and their own philosophical understandings of divine power. While some philosophers would have preferred to abolish myth, Jewish and Christian thinkers could not do away with the Bible nor did they wish to prohibit its use in liturgy.

Legacy of Carol P. Christ: IS EVIL PART OF THE NATURE OF REALITY AND DIVINITY?

This was originally posted on March 31, 2014. We are posting this on Sunday instead of Carol’s usual Monday in order to accommodate other scheduled posts this week.

What is the origin of evil? Is it innate in human nature or even in the nature of the universe? Judith Plaskow and I discuss this question in our forthcoming book Goddess and God in the World and this is a chance to listen in our conversation.

I am responding to Judith’s allegation that in imagining Goddess as loving and good I am fantasizing an ideal deity who exists apart from the evil-and-good world that we know. Judith speaks of an “evil impulse” in human beings which she considers to be innate in human beings and in the nature of reality. Judith says that my “defense” of the goodness of God comes down to “the traditional free will defense.” She also questions my view that human beings can

I argue that it does not because the traditional free will defense imagines an omnipotent God who existed before the creation of the world. Then I continue:

I think what you meant to say is that like those who invoke the traditional free will defense of the omnipotent God, I attribute humanly chosen evil entirely to human beings—and not to Goddess or God.