By Carol P. Christ
Do we re-imagine divine energy as deeply relating to the altering global? will we re-imagine the production of the realm as an ongoing strategy of co-creation within which each person from debris of atoms to humans performs an element? will we re-imagine Goddess/God because the so much relational of all relational beings? do we re-imagine the realm because the physique of Goddess/God? If we will, then we will be able to comprehend the deeper which means of lady photographs of divine strength, together with Goddess, God-She, Sophia, and Shekhina. Many conventional understandings of divine strength commence with thinly disguised rejections of the feminine physique and connection to the flora and fauna. girls theologians from Jewish, Christian, Goddess, and different traditions are re-imagining divine and human energy as embodied, embedded in a altering international, and deeply with regards to all beings within the internet of existence. Drawing at the paintings of approach thinker Charles Hartshorne - whose insights deserve a much wider listening to - Carol P. Christ deals highbrow foundations for deeply held emotions concerning the meanings of lady pictures of divine energy. Her present is the power to make complicated principles appear easy and appreciably new principles appear widely used. This ebook is addressed to all people who has ever puzzled concerning the implications of re-imagining God as lady.
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Additional resources for She Who Changes: Re-imagining the Divine in the World
Sample text
For my doctoral thesis I wrote INTRODUCTION 21 about Holocaust theology as expressed in the narratives of Holocaust survivor Elie Wiesel. 59 In choosing Wiesel, I decided to focus on a point of crisis in western theology: How could a good, loving, and powerful God have allowed the Jews to suffer and be killed in the concentration camps? I felt that in literature the relation of theological questions to our lives could be addressed more clearly than in the more distanced theology I was studying.
While his experiences as a nurse to soldiers wounded in combat influenced Hartshorne to begin to question progress in human life, my experiences in the 1960s and 1970s encouraged me to question all authorities. My position as a woman studying traditions created by men and my later feminist consciousness led me to be far more suspicious of all so-called great thinkers than Hartshorne ever was. Hartshorne never found symbols to replace the biblical religion in which he no longer believed. 58 Like other feminists who are participating in the process of re-imagining, I have found alternative symbols, in my case through the feminist spirituality and Goddess movements.
Even though some theologians have modified it and even though some Sunday school teachers have told us it is not true, the traditional picture of God continues to be reinforced when the Bible is read in a sacred context, in traditional prayers, and in traditional Christian hymns. Part of the reason this picture of God is not questioned is that theological and philosophical traditions have subtly and not so subtly reinforced it. Theologians and philosophers have for the most part not questioned the hierarchical notions of power inherent the images of God as a Lord, a King, or a patriarchal Father.