Scripture – Feminism and Religion

Miriam Is For the Girls by Zoe Carlin

The Book of Exodus is a well-known scripture, and it is one that many Jews, Christians, and even people who are non-religious are very familiar with. Growing up, our family continued to tell this story year after year during Passover. It was one of many classic Torah readings shown to us in our temple. So, one of the key figures in this story is Miriam, Moses’ older sister. Most remember that she helped her mother deliver Moses in secret at the Nile River when he was an infant due to the Pharaoh setting an order to kill every Hebrew son because of concerns of the population growing too much (Exodus 11:5-6). She also assisted in leading the Israelites across the Red Sea when Moses opened it up for the Hebrews to cross (Exodus 14:21-22). An article titled “Miriam: Midrash and Aggadah” shares a deeper analysis of the roles that Miriam upheld as a sister, a daughter, and a woman during this time. It has also informed my understanding of Miriam’s story.

Legacy of Carol P. Christ: Is the Prophetic Vision of Social and Ecojustice the Fruit of the Poisonous Tree?

This post was originally published on Aug. 26th, 2011

Carol P. Christ earned her BA from Stanford University and her Ph.D. from Yale University. She is a founding mother in the study of women and religion, feminist theology, women’s spirituality, and the Goddess movement and work has revolutionized the field of feminism and religion. She has been active in anti-racist, anti-war, feminist, and anti-nuclear causes for many years. Since 2001 she has been working with Friends of Green Lesbos to save the wetlands of her home island. She drafted a massive complaint to the European Commission charging failure to protect Natura wetlands in Lesbos. In 2010 she ran for office in Lesbos and helped to elect the first Green Party representative to the Regional Council of the North Aegean. She helped to organize Lesbos Go Green, which is working on recycling in Lesbos.

My hope for the new blog on Feminism and Religion is that it can become a place for real discussion with mutual respect of feminist issues in religion and spirituality.

I agree with Rosemary Radford Ruether who argued in a recent blog “The Biblical Vision of Ecojustice” that the prophets viewed the covenant with Israel and Judah as inclusive of nature. Indeed in my senior thesis at Stanford University on “Nature Imagery in Hosea and Second Isaiah,” in which I worked with the Hebrew texts, I argued that too. I also agree that the dualism Rosemary has so accurately diagnosed as one of the main sources of sexism and other forms of domination comes from the Greeks not the Hebrews. I agree that Carolyn Merchant is right that nature was viewed as a living being in Christian thought up until the modern scientific revolution. I agree with Rosemary that it is a good thing for Christians to use sources within tradition to create an ecojustice ethic. I am happy that there are Christians like Rosemary who are working to transform Christianity. Finally, I am pleased to admit that I have learned a great deal from her.

Continue reading “Legacy of Carol P. Christ: Is the Prophetic Vision of Social and Ecojustice the Fruit of the Poisonous Tree?”

Archives from the FAR Founders: The Sainthood of Hildegard von Bingen by a Feminist-Friendly Pope? by Cynthia Garrity-Bond

This was originally posted May 18, 2012

While I celebrate the rise in status of Hildegard to official saint and soon to be Doctor of the Church, I cannot help but be suspicious of the Vatican’s motivations. One only has to take in the last two months behavior of the CDF, sanctioned by Pope Benedict, to see the real intentions of this papacy—the continued subjugation of all women to clerical authority.

The past month or so has been a very busy time for the Congregation for the Doctrine of Faith or CDF and their examination of women. First they (and this includes Pope Benedict XVI) decided American nuns are guilty of the sin of silence by not speaking out on abortion & homosexuality. Their “radical feminist” ideology of standing with the poor and disenfranchised, while good, is not good enough for the CDF. The firestorm of solidarity coming from both laity and religious surely caught the Vatican off guard. Right? Well, not quite. This past week the CDF began its investigation of the Girl Scouts for their purported association with the likes of Planned Parenthood and Oxfam. While both address the needs of the poor, it is the latter and its troubling advocacy for safe sex via condom use that initiated the inquiry. Keep in mine that in 2010 Pope Benedict retracted from his earlier position and bane on condoms, seeing instead their use as a “lesser evil” in the fight against HIV/AIDS. The CDF angst is that the message of condom use might be too much sex-talk for impressionable young women. And now the real conundrum, Pope Benedict officially declared Hildegard von Bingen a saint and will soon declare her the fourth female Doctor of the Church along with Catherine of Sienna, Theresa of Avila & Teresa of Lisieux. News articles credited the pope as feminist-friendly and minded by his endorsement of Hildegard. It is stated that Pope Benedict turned to the writings of the 12^th century visionary with her sharp critique of clergy and the church during her own 12^th century milieu as a contemporary diagnosis for the sins of its priest in the global sex scandal. So what is it that attracts Pope Benedict to Hildegard?

From the Archives: Earth-Spirituality in the Qur’an and Green Muslims by Elisabeth S.

This was originally posted on March 14, 2017

There is some very helpful guidance in the Qur’an for how we should and should not treat the earth. In my exploration of Qur’anic verses on the environment, I have found a great deal of Earth-love that I want to share.

The first idea is that the earth is not ours to trash and misuse recklessly or indulgently. Sura 2:284 says, “Whatever is in the heavens and in the earth belongs to God.” This sentiment is found throughout the scriptures. Individual wealth and the practice of financial profit and salary as reward has given us the illusion that, if we’ve earned the cash, we can do with it whatever we like. We can buy anything we want, show it off, hoard it, and then trash it. How often do we quell our suffering or attachments through consumerism as if there were no consequences? But we need to begin to shift to the perspective of honoring the earth as not something we are entitled to or even deserve. If we are supposed to be stewards of the earth, then fine. But it seems that selfishness and personal gain have distracted us, making us neglect our duty. The idea that the earth is a bestowed gift is embedded into the Qur’anic “golden rule”: “You who believe, give charitably from the good things you have acquired and that We have produced for you from the earth. Do not seek to give bad things that you yourself would only accept with your eyes closed” (2:267). Yes, we work the land to produce food, but not everything is within our jurisdiction.

Facing the Angel: Samson’s Mother as a Model for Feminist Spiritual Practice by Jill Hammer

Dedicated to Kohenet Andrea Jacobson of blessed memory, a deep practitioner of priestess presence

I have always loved obscure biblical women. My wife, who was educated in a yeshiva, marvels at the names and tales I mention to her; she’s never heard of them. Telling their stories, for me, is a form of resistance. They may be minor to the text, but to me they are main characters. As a feminist midrashist, I love digging into a text to find out more, to discover a radical take, to imagine a first-person perspective. As a contemporary spiritual teacher on the trail of the ancient priestesses, I find priestess role models in these hints of story. As the Jewish holiday season ends and we return to finding the sacred in the mundane, I want to share about a character I love, who doesn’t even have a name, but who, to me, teaches about being present, and meeting the mystery wherever we go.

*“Manoah’s Sacrifice” by Rembrandt Harmensz. van Rijn 1641.( Source: Wikimedia Commons, public domain, PD-1923)*

Judges 13 begins with a traditional biblical scene of annunciation. The wife of Manoah does not have a child. An angel appears to her to say that she will bear a son. He must be a nazir or nazirite and will be a hero, delivering his people from their enemies. A nazir is a kind of self-appointed priest, who has taken a vow not to drink wine or cut one’s hair, and who, like the high priest of the Temple, is forbidden to be near dead human bodies. Such a person’s hair is holy and, at the end of the nazirite service, will be offered on an altar. Both men and women could be nazirites; indeed, the nazirite vow seems to be an avenue where women can become holy. We can see there is patriarchal anxiety about this avenue to priestesshood; Numbers 30 is full of laws about how fathers and husbands can annul the vows of daughters and wives, which likely is partly concerned about women becoming nezirot (sing. nezirah) of their own volition.

A Mystical Journey: Psalm 93 by Janet Rudolph MaiKa’i

Sometimes I’m asked where I get my inspirations for verses to explore. In this case it was from the God Squad’s Rabbi Marc Gellman who discussed Psalm 93 in a recent column. In his analysis, he used Psalm 93 to wax poetic about how powerful god is outside of nature. In fact, he declared that the worship of nature is idolatry because it only points toward God but can’t completely match God’s majesty. Ahem and Excuse me! With my ire raised, I had to go and look at the Hebrew from my own Mystic Pagan perspective. Rabbi Gelman looks at these verses and his take-away is that “God is more powerful than even the most powerful storm.” Ahem and Excuse me again!

After delving into the Hebrew words, I see a whole other side to this powerful Psalm. I see the “power of God” [as he would say] or the “beauty of the divine [as I would say],” is that most awesome ability to midwife creation and birth. In other words, to make love manifest. I see in Psalm 93, an esoteric poem bursting with motion that begins by creating a place (Earth) for life to exist. This poem is filled with sound vibrations, thunderous surf, the movement of water and descriptions of thresholds. As the motion unfolds, one is invited to participate in the energies [powers] of the divine pouring out through these threshold gateways.

Fragments of Sinai by Jill Hammer

Every year on Shavuot, the story of the giving of the Torah at Mount Sinai is read in synagogues around the world. It’s a dramatic story, with thunder and lightning and mysterious ram’s horns blasting, and Moses disappearing into a thick cloud. It’s a powerful story. It’s also a problematic story, for me. As a feminist, ascribing divinity to an ancient text with a vision of women/gender that is very far from my own doesn’t work for me. And yet, as a scholar and midrashist who often plays with the words of the biblical text, I do meet God/dess and my ancestors there. I’m moved by the ancient legend that all Jewish souls, of every time and place, were present to receive Torah at Sinai. How to express this layered and complex relationship with Torah?

The Kohenet Hebrew Priestess Institute has been holding Shabbat prayer online since the pandemic began, and we gathered on Shavuot morning to pray. As a community committed to the liberation of all genders, I felt we couldn’t read the Torah portion the way it was—but I also felt we couldn’t not read it. So I created an aliyah—a Torah reading—composed of fragments of the text. Three of us read it together; I chanted the Hebrew, and Kohenet Ketzirah Lesser and Kohenet Harriette Wimms and I read the English. I picked fragments of the text that spoke to me in some way.

Gardening Through the Storm by Tallessyn Zawn Grenfell-Lee

I spend a lot of time thinking about gardens. I think there might be something to them.

It seems strange to talk about gardens during such an intense time. The crucible of injustice, laid so bare during the pandemic, is overflowing all around us in a volcanic eruption of protests and retaliation. And more and more, we understand how it’s all connected – poverty, violence, choking black men, choking women, a choking planet. All connected in a huge, toxic river of greed, fear, destruction, and death.

Hagar and Intersectionality by Marilyn Batchelor

I began to follow Kimberlé Crenshaw a little more than five years ago when I first learned of her theory of intersectionality as a more concise description of oppressions stemming from race, age, gender, sex/sexual orientation, religion and socio-economic status.

In Delores Williams’ book, Sisters in the Wilderness, there is a closer look at womanist theology as it relates to Intersectionality. The focus on traditions of biblical appropriation that emphasize liberation of the oppressed “showed God relating to men in the liberation struggles,” Williams says in the introduction. “In some African American spiritual songs, in slave narratives and in sermons by black preachers, reference was made to biblical stories and personalities who were involved in liberation struggle.” Continue reading “Hagar and Intersectionality by Marilyn Batchelor”

A Letter to the Editor: Hagar Has Her Say by Marilyn Batchelor

Dear Editor:

I just want to set the record straight. I’ve heard stories about me being an ungrateful slave girl who was disrespectful to my master and mistress. I hear folks saying I went in and slept with my mistress’ husband, as if I had a choice. I didn’t. My body was not my own.

Now, I am a free woman, but not without a price. I was an Egyptian hand maid to the Pharaoh. He gave me as a gift to a wealthy Hebrew couple, Sarai and Abram. Prior to this, I was respected amongst the other hand maids. I was still a virgin and that was worth something. As a servant, I already had no rights, nor control over my life. But at least I had my pride.

I thought my new mistress would keep me safe from losing my virginity until I found a husband. Instead, out of impatience, she sent me in to her husband to have a baby. You see, Abram and Sarai had been trying to have children for many years. God had already promised Abram that he would be a father of many nations. Sarai, being barren, was no proof of this.

They called me “slave-girl.” I was nameless – meant only to serve her and later to produce a child – something she couldn’t do. Why was it my fault that Sarai was barren? After I was forced to have sex with her husband, it was clear I was nothing but property. Continue reading “A Letter to the Editor: Hagar Has Her Say by Marilyn Batchelor”