God-talk – Feminism and Religion

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.

Legacy of Carol P. Christ: “Immanent Inclusive Monotheism” with a Multiplicity of Symbols Affirming All the Diversity and Difference in the World

This post was originally published on March 10th, 2014.

In recent years monotheism has been attacked as a “totalizing discourse” that justifies the domination of others in the name of a universal truth. In addition, from the Bible to the present day some have used their own definitions of “exclusive monotheism” to disparage the religions of others. Moreover, feminists have come to recognize that monotheism as we know it has been a “male monotheism” that for the most part excludes female symbols and metaphors for God. With all of this going against monotheism, who would want to affirm it?

In response to some or all of the above critiques, many modern pagans define themselves as polytheists, affirming at minimum, the Goddess and the God, and at maximum a vast pantheon of individual deities, both female and male, from a single culture or from many, including divinities with animal characteristics. Other pagans define themselves as animists, affirming a plurality of spirits in the natural world. A group of Christian feminists have argued that the Christian Trinity, the notion of God Three-in-One, provides a multiple and relational understanding of divinity.

While also rejecting exclusive monotheism and male monotheism, Jewish poet, ritualist, and theologian Marcia Falk provided a definition of inclusive monotheism that I find compelling.

Monotheism means that, with all our differences, I am more like you than unlike you. It means that we all share the same source, and that one principle of justice must govern us equally. . . Continue reading “Legacy of Carol P. Christ: “Immanent Inclusive Monotheism” with a Multiplicity of Symbols Affirming All the Diversity and Difference in the World”

Legacy Of Carol P. Christ: The Great Commandment for Women: Love and Care for Yourself as You Love and Care for Others

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

A rabbi known as Jesus of Nazareth taught that you should “love God with all your heart and your neighbor as yourself.” Charles Hartshorne, philosopher of relationship and a twentieth century advocate of the “two great commandments,” added that it should be understood that this means that God wants you to love yourself too.

I quote Hartshorne’s midrash on the great teaching often because, sadly, too many women—and some men too–have been taught to love their neighbors at the expense of themselves, to care for others, but not to care as much for themselves. Continue reading “Legacy Of Carol P. Christ: The Great Commandment for Women: Love and Care for Yourself as You Love and Care for Others”

On Korach and Power-Over

This month’s blog will explore Korach, Numbers 16:1-18:32. It was the Torah portion for June 28, 2025. The portion contains a rebellion from a segment of the Israelite people, led by Korach, who insisted on the holiness of the entirety of the Israelites (16:3) and their fitness to give offerings in the Tent of Meeting, which challenges the establishment of the Aaronic high priesthood. The protest is met by the divine with earth-splitting rage and divinely-sanctioned disease. Over 15,000 Israelites are recorded to have died on account of this “blasphemous” rebellion against the divine and the divine’s proclamation of the chosen status of Aaron and his descendants (17:14). From a feminist point of view, this incident in Korach reads as an exercise of power-over and sadly bolsters images of the divine that go counter to a liberating presence, dwelling among the entire community.

Bo: On Passing Over.

On August 12, 2018, I announced that I would begin my feminist reflections on Torah portions. I have seven left, but the timing of them are all in the beginning months of the year. This means, that the following seven posts about the parshot will not be aligned with the actual calendar dates in which they are read, especially since I only post once a month. But, in each post, I will note when they will be read next (in 2025). I hope that is not too much of a bother for the reader as I complete this project.

The parshah for Feburary 1, 2025 is Bo. It covers the final three plagues (locusts, darkness, and death of the firstborn males), the instructions for Pesach (Passover), and the beginning of the flight out of Egypt. The parshah makes two mentions of women. First, Moses includes the daughters of Israel among those who will leave Egypt (10:19). This mention comes in a list of opposites: young and old, sons and daughters, and (what I assume to have been considered opposites at the time) flocks and cattle. To me, this stylistic set-up signals that the entirety of the Israelite community would leave Egypt – a combination of seeming opposites thus represent the whole (that would be an interesting post for another time!). The second mention of women is in verse 11:2; men and women will ‘borrow’ gold and silver items from their (Egyptian) friends. This borrowing allows them to later leave Egypt with the items and thus rob Egypt of its riches (13:35). I do not find this necessarily all that interesting except to note that it helps to tell the story of how an oppressed, enslaved people had enough gold to build a golden calf (Ki Tisa), Exodus 32:2-3.

From the Archives: “Is the Divine the Unknowable Unknown? A Feminist Take.”

Author’s note: This blog was originally published on October 16, 2022. As we have just entered the month of Elul, I urge us to consider how the way we understand the divine influences the High Holy Days as well as our approaches to self-reflection, self-doubt, self-blame, wrong-doing and our behaviour in general.

I know it’s a little early, but l’shanah tovah.

I attended a number of High Holy Days services (online) over the past couple of weeks. In one of them, one of the rabbis said that the divine is the unknowable unknown. I cannot remember what the Rabbi said to contextualize or explain their train of thought; I think I was too intrigued by the idea that I got lost in my own thoughts. In fact, I have been thinking about the unknowable unknown ever since.

As I write this, I’ve come to this conclusion: if the divine is present among us and the world around us, then there is much we can intuit. In addition, there is much that we can experience the more we interact with other humans and nature. On the other hand, if the divine is understood as a detached, distant being of a completely different essence than humanity, of course, what can we really know about such a divinity? How would we even know if that divinity even existed? We probably wouldn’t. Here is the difference between a feminist understanding of the divine as this-worldly and empowering and a patriarchal conception of a distant divinity wielding power-over. Yet, interestingly, even the most patriarchal image of the divine has insisted on being relatable to human beings. Nonetheless, how we imagine the divine does matter.

Legacy of Carol P. Christ: Two Ultimates: The Ground of Being and Goddess

This was originally posted July 15, 2013

The concept of two ultimates, the ground of being and Goddess, can be helpful in understanding differences of emphasis within and among religions. Some religions or strands within religions focus on relationship with or worship of a personal God, while other religions or strands within religions focus on identifying with or merging with the impersonal ground of being or the whole of which we are part. These two ultimates are found in feminist spiritualities and theologies.

In “Being Itself and the Existence of God”* process theologian John Cobb identifies two ultimates. The ground of being as the metaphysical principles that structure all of life is unchanging; as the whole of which individuals are part, the ground of being is impersonal. God, on the other hand, is an active presence in the world, is personal, and cares about individuals in the world. If God is understood to be in some sense an individual in relation to other individuals, then God cannot be identified with the whole, because the whole is made up of God and other individuals. Yet God is not simply one individual among other individuals. Only God has perfect knowledge of the world and every individual within it and only God cares for the world in light of perfect knowledge of it.

From the Archives: Book review: Merlin Stone Remembered: Her Life and Works by Barbara Ardinger

This was originally posted on June 7, 2015

When Merlin Stone’s book, When God Was a Woman, was published in 1976, it was a lightning bolt of feminist scholarship that told the world that before there was a Judeo-Christian god there were goddesses, and before there were goddesses, there was the Goddess. If you’re reading this review and you have not read When God Was a Woman, buy the book. Right now. As you sink into Stone’s book, try to imagine what it was like before we knew about Isis or Inanna or Astarte, before we knew that the tree in the Garden of Eden was probably a sacred fig and that the serpent was a symbol or aspect of the Goddess and that people (mostly women) who ate figs or worked with serpents were honored priestesses and prophets. Just imagine! The work of the second wave feminists added to the work of scholars like Merlin Stone and Marija Gimbutas, but it didn’t begin until the second half of the 20^th century. Before that? All there was, was God the Father, maker of heaven and earth. Yes, Merlin Stone hurled lightning bolts into our hearts and minds and bookshelves.

Legacy of Carol P. Christ: SHE WHO CHANGES*

This was originally posted on May 21, 2012

She changes everything She touches and everything She touches changes. The world is Her body. The world is in Her and She is in the world. She surrounds us like the air we breathe. She is as close to us as our own breath. She is energy, movement, life, and change. She is the ground of freedom, creativity, sympathy, understanding, and love. In Her we live, and move, and co-create our being. She is always there for each and every one of us, particles of atoms, cells, animals, and human animals. We are precious in Her sight. She understands and remembers us with unending sympathy. She inspires us to live creatively, joyfully, and in harmony with others in the web of life. Yet choice is ours. The world that is Her body is co-created. The choices of every individual particle of an atom, every individual cell, every individual animal, every individual human animal play a part. The adventure of life on planet earth and in the universe as a whole will be enhanced or diminished by the choices we make. She hears the cries of the world, sharing our sorrows with infinite compassion. In a still, small voice, She whispers the desire of Her heart: Life is meant to be enjoyed. She sets before us life and death. We can choose life. Change is. Touch is. Everything we touch can change.

Legacy of Carol P. Christ: THE “G” WORD

This was originally posted on December 10, 2011

Recently, I saw the following line in a promotion for a book to which I contributed: “This volume includes voices from Christianity, Judaism, goddess religion, the Black church, and indigenous religions.” The editors of this book are to be strongly commended for expanding the dialogue in feminism and religion beyond the confines of the Christian hegemony in which it is still all too often framed. Nonetheless, I felt hurt and offended. I immediately wrote to the editors asking how they would feel if a book were promoted using the words: “This volume includes voices from Goddess religion and god traditions such as judaism and christianity.”