Feminist Theology – Page 22 – Feminism and Religion

God the Father or Buffy the Vampire Slayer? by Linn Marie Tonstad

In the second season of the television show Buffy, the Vampire Slayer [spoiler alert!], Buffy is faced with an agonizing dilemma. She is condemned to save the world “again.” Buffy’s former lover is the evil Angelus. Angelus – once the good Angel – has awoken a demon that will swallow up the whole world into an eternity of suffering. In what follows, I read Buffy as God the Father. Angelus represents sinful humanity, Angel is Jesus, and the Spirit is the sword in Buffy’s hand. Buffy attempts to destroy Angelus. But at the moment that she is about to kill Angelus, his soul is returned to him. Unfortunately, only Angel’s blood will close the gaping mouth of the demon. The shift from Angelus to Angel gives a vivid representation of the shifting positions of the first and second Adam in the Christian narrative of redemption. Angelus is evil. Angel carries the weight of Angelus’s guilt without any of the responsibility belonging, strictly speaking, to him. Yet finally, the innocent Angel must bear the consequences of Angelus’s evil for the salvation of the world.

The gender dynamics of this scene complicate and illuminate traditional readings of the involvement of the Father in the crucifixion. Gender subordination and the subordination of the Son to the Father go together, and are ultimately justified by the same theological logic. Reading the Father as an 18-year old girl helps to mark the inadequacy of language to capture God. The evident implausibility, even absurdity, of the image, makes visible the theological truth that God is not a father among other fathers. Continue reading “God the Father or Buffy the Vampire Slayer? by Linn Marie Tonstad”

Liberations of Immigrant Women in Western Religious Conversion by Andreea Nica

The prolonged debate around feminist subjectivity and religious participation continues to evoke much compelling discussion in academia, political arenas, and public space. There have been a number of academic studies around the intersection of gender, religion, and migration, specifically on how gender and immigration assimilation is constructed and managed within western religious systems.

I am currently researching the trajectories of immigrant assimilation and conversion, and how gender relations and religious identities are managed within these processes to further develop my proposal for doctoral study. I find this area of research fascinating as it’s so diverse and pertinent to the progression of gender equity amongst religious participants. Continue reading “Liberations of Immigrant Women in Western Religious Conversion by Andreea Nica”

Painting Holy Women By Angela Yarber

Each month, I focus on one of my Holy Woman Icons with a folk feminist twist, highlighting the often unsung stories of feminism’s heroines: Virginia Woolf , the Shulamite, Mary Daly, Baby Suggs, Pachamama and Gaia, Frida Kahlo, Salome, Guadalupe and Mary, Fatima, Sojourner Truth, Saraswati, Jarena Lee, Isadora Duncan, Miriam, Lilith, Georgia O’Keeffe, Guanyin, and many others who will be featured in the months to come. While some of these holy women may not be incredibly famous to the wider public, most of their names and stories are familiar to the readers of Feminism and Religion. They are goddesses, saints, artists, dancers, scholars, clergy, and pillars of the faith. We tell their stories in our classrooms. Their stories embolden us to stand tall, stay strong, and continue working for justice and equality. But what of the women whose songs really are unsung, whose stories never grace the pages of our textbooks? What about the women who have, indeed, emboldened us, paved the way for us to be who we are, but who our readers have never heard of? This month I would like to focus on one of these women. You’ve probably never heard her name, but I know her very well. It is her courage that has given me strength, her compassion that has taught me to love. Her name is Mary Harrell and she is my mother.

In her seminal work that highlights the importance of telling women’s stories, FAR’s own Carol Christ begins by saying:

Women’s stories have not been told. And without stories there is no articulation of experience. Without stories a woman is lost when she comes to make the important decisions of her life. She does not learn to value her struggles, to celebrate her strengths, to comprehend her pain. Without stories she cannot understand herself. Without stories she is alienated from those experiences of self and world that have been called spiritual or religious. She is closed in silence. The expression of women’s spiritual quest is integrally related to the telling of women’s stories. If women’s stories are not told, the depth of women’s souls will not be known. (Carol Christ, Diving Deep and Surfacing: Women Writers on Spiritual Quest. Boston: Beacon Press, 1980) Continue reading “Painting Holy Women By Angela Yarber”

Muslim Feminism: On Finding Meaning in the Struggle by Jennifer Zobair

painted hands, Jennifer Zobair — Photo Credit: Brian Ziska

I threw Catholics under the bus at a book reading.

I didn’t mean to and, as a former Catholic, I felt awful about it. I was promoting my novel, Painted Hands, about dynamic, successful Muslim women in Boston. During the Q&A, someone asked why I’d converted to Islam. Pressed for time, I explained that I’d tried hard to be a Catholic feminist, referenced the fact that there was no Original Sin imputed to Eve in Islam, and admitted I’d struggled with the Trinity and welcomed a religion where Jesus was revered but not divine.

Afterwards, I fretted about the comparisons. “That was bad, wasn’t it?” I asked my husband. “Maybe,” he said gently, “stop at the fact that there are feminist interpretations of Islam. Maybe don’t say anything about other religions.”

When you’ve left one religion for another, the implication is that you did find something better. Continue reading “Muslim Feminism: On Finding Meaning in the Struggle by Jennifer Zobair”

Truly Our Sister by Laura Grimes

Miriam of Nazareth, the fiery and courageous Jewish prophet who single-handedly enabled the incarnation of God/dess, is a profoundly ambivalent figure for Catholic feminists. Her racist and patriarchal deformation as a sexless European Barbie has often been used to club and control other women. Yet she refuses to be silenced or appropriated by oppressors, carrying the lost image of God/dess through the centuries and empowering women to know the sacredness of their own physical and spiritual life–giving labors in Her image. I composed this hymn to celebrate the feast of the brown and pregnant Guadalupe/Tonantzin, and to mark the Marian feastdays of the Assumption (Aug. 15) and Queenship of Mary (August 22). It reflects a long journey of exorcising the false misogynist Mary from my own mind and heart and claiming her as role model and mentor in my own call as thealogian, mother of four, and spiritual director. It may be used in ritual or republished with the inclusion of author and copyright information (Laura M. Grimes, copyright 2010).

Image from: http://www.fisheaters.com/images/marialactans160020.jpg

My original inspiration, after the birth of my younger daughter, was the traditional Litany of Loreto. I came to love its eloquent images when I was studying in Rome and prayed it daily with the old Italian women who had the last liturgical word by leading it, in Latin and from memory, after each day’s mass. It also includes key scriptural passages about Mary and many of the traditional mysteries of the rosary. But the work’s gestation was incomplete until I became involved in an interfaith women’s spirituality church, the Goddess Temple of Orange County, and encountered the fourfold Goddess for the first time. Rev. Ava Park, Presiding Priestess, has been a leader in the recent movement to add the missing image of the wise and loving Queen to the traditional Maiden, Mother, and Crone as a celebration of midlife and a model for women’s leadership. The second through fifth verses of the hymn highlight Mary’s experience in each stage of women’s life and affirm every woman’s power and beauty as an icon of these four aspects of the Divine. The title will be recognized by many as a reference to Elizabeth Johnson’s groundbreaking book on Mary—criticized by traditionalists for a cover depicting her scripturally as the mother of a large family!
Continue reading “Truly Our Sister by Laura Grimes”

Painting Guanyin by Angela Yarber

As hundreds of thousands of people are dying in Syria and myriad individuals suffer from political unrest in Egypt, as we continue to debate the sexuality of young women (yes, we’re still talking about Miley Cyrus) in the face of America’s rape culture and as countless nameless victims are ravaged by war, poverty, racism, and violence, I sometimes find myself overwhelmed, as though my two hands are never enough to reach out, help, rage, change. And I find myself—and our world—in need of mercy and compassion. Since I always focus on one of my Holy Woman Icons with a folk feminist twist, I am drawn this month to the Goddess of Mercy. So, Guanyin joins this great cloud of witnesses who inspire, embolden, and surround us: Virginia Woolf , the Shulamite, Mary Daly, Baby Suggs, Pachamama and Gaia, Frida Kahlo, Salome, Guadalupe and Mary, Fatima, Sojourner Truth, Saraswati, Jarena Lee, Isadora Duncan, Miriam, Lilith, and Georgia O’Keeffe.

In English we know Guanyin as the Goddess of Mercy and Compassion. Generally regarded among East Asian devotees as originating from Avalokitesvara, her name is shortened from Guanshiyin, which means “One who hears the sounds/cries of the world.” In the Lotus Sutra, Avalokitesvara is a bodhisattva who is androgynous and can take on the form of any female, male, adult, child, human, or non-human sentient being in order to teach the Dharma. Typically she is depicted in female form and she is widely venerated by East Asian Buddhists. Though she is particularly poignant for Buddhists, Guanyin is present in almost every facet of Chinese religion, from Buddhism to Taoism to shrines for local fishermen. Continue reading “Painting Guanyin by Angela Yarber”

On Reading, Not Reading, and Disagreeing by Linn Marie Tonstad

The theology blogosphere in all its glory has been alive in recent days with furor sparked by a blog post from Janice Rees at Women In Theology, where she discusses not reading Karl Barth, the heavyweight German 20^th-century Protestant theologian, as an act of resistance against his dominance in the theological academy and his status as a litmus test for serious scholarship. Reminding myself repeatedly of the great xkcd comic, I’ve resisted my urge to comment on this and a number of other recent debates. (See here for a list of links if you wish to catch up on the discussion, however.) So this is not a post on whether to read Karl Barth.* Rather, the debate made me take a look at some of my own reading practices, and the visions of theological discussion that they encode. It also brought me back to the question of feminist disagreement, which continues to lurk in the back of my mind as I pursue disagreements with some prominent feminist theologians in my current book project.

I’ve written here before about reading authors that I disagree with, and indeed working on theologians I think are wrong about certain issues. On the simplest level, as a feminist and queer theologian, many of the theologians I work on would have questioned or outright resisted my participation in the discipline to begin with – although we cannot always know whether and how they would have done so today (since many of them are dead – yes, the dreaded dead white European males). But I often – not always – find projects that I sincerely disagree with utterly fascinating. From what perspective does the system being developed in such a project make sense? Where would one have to stand to see what that author sees? What do I come to understand about my current context, or the author’s context, from the perspective of the debates and decisions that the author finds pressing? One fairly trivial example: any interest I might once have had in historical Jesus debates was settled forever by reading Albert Schweitzer as an undergraduate. I simply do not find such debates compelling in themselves. (That does not mean I think they are valueless, of course!) But reading theologians who were engaged in such debates teaches me a great deal about how the commonsense assumptions many of us today operate with came to be. And seeing how such debates accompany disagreement over right social relations, over the nature of transmission of Christian traditions, and over what counts as scholarship in theology and religious studies is simply fascinating. Continue reading “On Reading, Not Reading, and Disagreeing by Linn Marie Tonstad”

GODDESS WITH US: IS A RELATIONAL GOD POWERFUL ENOUGH? by Carol P. Christ

Last week I wrote about Protestant Neo-Orthodoxy’s deification of male power as power over. This week I want to ask why the relational Goddess or God* of process philosophy has not been more widely embraced, both generally and in feminist theologies.

Could it be that a relational God just isn’t powerful enough? Are some of us still hoping that an omnipotent God can and will intervene in history to set things right? Do we believe an omnipotent God can save us from death?

Process philosophy provides an attractive alternative to the concept of divine power modeled on male power as domination. According to leading process philosopher Charles Hartshorne, the power to coerce, power as power over and domination, is not the kind of power God has.

The concept of divine power as omnipotent (having all the power) leads to what Hartshorne called “the zero fallacy.” If God has all the power and can dominate in all situations, then the power of individuals* other than God is reduced to zero. In effect, this means that individuals other than God do not really exist, but at most are puppets whose strings are pulled by the divine power.

Moreover, as Hartshorne argued, the power to coerce is not the kind of power Goddess “should” have. Although many have been forced to submit to them, tyrants and bullies do not empower others. Should we not understand the “highest power in the universe” as empowering of others?

For process philosophy Goddess is understood to be the most sympathetic or empathetic of all relational beings. Continue reading “GODDESS WITH US: IS A RELATIONAL GOD POWERFUL ENOUGH? by Carol P. Christ”

Rescuing Martha from the Dishes: A Challenge of Retrieval and Proclamation by Mary Grey – Part III

Rescuing Martha – A Hermeneutic of Retrieval
This is the last part of a three part post. Read Part I here and Part II here.

Discovering another tradition means being open not only to artistic witnesses but to myth, legend, and to feminist theory. But to begin with what is uncontested: both sisters, Mary and Martha, were friends of Jesus who loved them and their brother Lazarus. Martha seems to be the householder. We are told nothing about the parents of the three – perhaps they had been caught up and killed in one of the Zealot uprisings. The Church that sprang up at the site of Bethany was one of the earliest Christian pilgrimage places. The legends that grew up held Lazarus and his 2 sisters in great respect. And this is a sharp contrast with the tradition I began with.

Secondly, to disparage responsibility for housework as a lowly role is an anachronistic viewpoint. It is likely, as in most poor agricultural communities today that domestic work goes alongside income- generating work either inside or outside the house. Many rural women in India and Africa cope with domestic work, child care and a full day’s work in the fields. In the life-time of Jesus, women would be involved in cleaning fish and mending nets – though the Gospels do not tell us this. Nor was this the work of the sisters at Bethany who did not live near Lake Galilee. The public/ private split between unseen work in the household and public work belongs to a much later date. Thirdly, it is diakonia or service that is at stake here, and this was part of a creative tension in the early communities. Continue reading “Rescuing Martha from the Dishes: A Challenge of Retrieval and Proclamation by Mary Grey – Part III”

Rescuing Martha from the Dishes: A Challenge of Retrieval and Proclamation by Mary Grey – Part II

What do the Gospels of Luke and John tell us?
This is the second part of a three part post. Part I is here and Part III is to follow tomorrow.

I now return to the story of Mary and Martha in the gospel of Luke: what was its purpose for the evangelist and his community? The text itself has been a subject of multiple interpretations. An abstract interpretation sees the sisters as representing two different principles, one as justification by works and one by faith. Augustine (d.430) saw them as symbolising either the labours of this world and the bliss of the world to come. Origen (185-254), famous for his allegorising interpretation of Scripture, understood them as life according to the flesh or according to the Spirit. So, as Elisabeth Schüssler-Fiorenza points out in But She Said: Feminist Practices of Biblical Interpretation (1992:58), this typologising contrast was already established by the end of the 2^nd century. In a contemporary context Martha and Mary continue to exemplify the two vocations that the church offers to women, contemplative love of God (Mary), or social activism through service of neighbour (Martha). Continue reading “Rescuing Martha from the Dishes: A Challenge of Retrieval and Proclamation by Mary Grey – Part II”