feminist theology – Feminism and Religion

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: 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.

Legacy of Carol P. Christ: Maiden, Mother, Crone: Ancient Tradition or New Creative Synthesis?

This was originally posted on August 8, 2016

Carol P. Christ by Michael Bakas high resoultion

The image of the Goddess as Maiden, Mother, Crone is widespread in contemporary Goddess Spirituality. The Triple Goddess honors three ages of women, in contrast to the wider culture that: affirms young women as sex objects while shaming them as sluts; celebrates mothers on Mother’s Day, while providing few legal and economic protections for mothers; and ignores older women.

Though Goddess feminists have created rituals for menstruation and birth, I suspect that a greater number of rituals have celebrated “croning.” The reasons for this are twofold. One is that women have time and space to reflect on the meaning of life in middle age. The other is that aging women are not honored and respected in the wider culture–creating a need for rituals that do just that. Many women I know have spoken of the empowerment they felt in their croning rituals.

On the other hand, many women I know have not been particularly interested in a croning ritual.

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”

Legacy of Carol P. Christ: Connection to Ancestors in Earth-based Theology

This post was originally published on Jan. 14th, 2013

“I am Carol Patrice Christ, daughter of Jane Claire Bergman, daughter of Lena Marie Searing, daughter of Dora Sofia Bahlke, daughter of Mary Hundt who came to Michigan from Mecklenburg, Germany in 1854. I come from a long line of women, known and unknown, stretching back to Africa.”

Like many Americans, my ancestral history was lost and fragmented due to emigration, religious and ethnic intermarriage, and movement within the United States. Though one of my grandmothers spoke proudly of her Irish Catholic heritage and one of my grandfathers acknowledged his Swedish ancestry, I was raised to think of myself simply as “American,” “Christian” and “middle class.” Ethnic and religious differences were erased, and few stories were told.

Over the past two years, I have begun to discover details of my ancestral journey, which began in Africa, continued in the clan of Tara, and was marked by the Indo-European invasions. In more recent times, my roots are in France, Holland, England, Germany, Ireland, Scotland, and Sweden. In the United States, my family has lived in tenements in New York City and Brooklyn, in poverty in Kansas City, and on farms in Long Island, Connecticut, upstate New York, Michigan, and Pennsylvania. My parents and grandparents settled in northern and southern California during the 1930s. I have lived in southern and northern California, Italy, Connecticut, New York, Boston, and now Greece.

Learning details about family journeys has created a shift in my sense of who I am. Continue reading “Legacy of Carol P. Christ: Connection to Ancestors in Earth-based Theology”

Legacy of Carol P. Christ: “The Divine Mystery”?

This post was originally published on Nov. 11th, 2013

“The mystery of God in feminist theological discourse” is the subtitle of Elizabeth Johnson’s widely read She Who Is. The notion that God is “a mystery” is rarely questioned in feminist theologies. But maybe it should be.

Although it is true that the finite cannot encompass the infinite, and that all knowledge is rooted in particular standpoints, I do not agree that the first and last thing to be said about the divine power is that it is “a mystery.” Indeed as I will argue here, speaking about God as “a mystery” obscures more than it “reveals.”

The notion that Goddess or God is “a mystery” is rooted in notions of “a God out there” that most spiritual feminists reject. Goddess or God “in” the world is, I suggest, not unknown, but known, not hidden, but revealed–in the beauty of the world and in ordinary acts of love and generosity.

The notion that God is “a mystery” is a well-worn trope in Roman Catholic theology. Protestants make similar claims when they speak of the hiddenness of God Continue reading “Legacy of Carol P. Christ: “The Divine Mystery”?”

Legacy of Carol P. Christ: On Winning and Not Winning in the “Fight” for “Justice” in the Web of Life

This post was originally published on July 2nd, 2012

The reason for hope is not the rational calculation that we will be able to save the world. The reason for hope is that it is important for us to try.

A few days ago, the United States Supreme Court upheld the deeply flawed heath care law passed by Congress. (I will not call it “Obamacare” as I do not believe Obama “owns” the concept of universal health care any more than Lyndon Baines Johnson or even Martin Luther King “owned” the concept of civil rights.) As a progressive I view universal health care as the only truly just health care system. Still, I consider the Supreme Court decision a “victory.”

The same day the Supreme Court decided, I received a copy of a letter from the Greek government accessing 81,950 Euros in fines against the road-building company that violated the highly protected Natura wetlands while constructing the 36^th National Road in Lesbos. Another “victory.”

Two weeks ago the cause of “justice,” as I see it, was not served when the center-right party New Democracy Party gained the majority in the Greek elections and became the central player in a coalition government. With New Democracy in coalition with the center-left Pasok, it is unlikely that corrupt politicians and tax evaders will be made to repay the money they have stolen from the Greek people. At the same time, it is likely that the Greek people in the middle and lower classes will be made to pay even more than they already have for the failure of a corrupt system of government. The Green Party missed gaining 8 seats in Parliament in the first election by 4000 votes. In the second election we lost ground, while the fascist Neo-Nazi party that calls itself The Golden Dawn, garnered 18 seats. Continue reading “Legacy of Carol P. Christ: On Winning and Not Winning in the “Fight” for “Justice” in the Web of Life”