the divine feminine: a trinitarian perspective: a series

Let’s be upfront. There’s probably no way for me to write a series like this and not be called the dreaded “H” word: “heretic.” Earlier this year, fellow Southern Baptist Owen Strachan farewelled Rachel Held Evans for a post she WROTE TWO YEARS AGO. I really don’t expect Strachan and the like to change their views. However, there are a lot of Christians who are earnestly seeking to partake in the larger tradition of historic Christianity. Orthodox historic Christianity does NOT BEGIN AND END with The United States of America.

What I am looking for in a Trinitarian theology is a theology that includes both Western and Eastern Christianity, that can reconcile the two, as well as witness to the reconciliation that Christ has brought between men and women.

Now, there are some Christian writers that claim that people who refer to God as She/Her have left orthodox Nicene-Chalcedonian Christianity altogether. Is there a theological surplus that makes room in Nicea-Chalcedon that makes room to discuss the divine feminine? Also, what are the trajectories and ethical implications of including the divine feminine in our liturgical practices and sermons? This I will discuss and more in dialogue with early Christian communities and church historians.

Here is the order of the plan series:

the divine feminine: God the Father

the divine feminine: God the Son

the divine feminine: God the Holy Spirit

the divine feminine: Trajectories and Ethics

the divine feminine: Conclusion

0 thoughts on “the divine feminine: a trinitarian perspective: a series

  1. Lady Jaye

    African Theologies seem more accepting of the concept of God as feminine. One of the many names for God in Akan is “obaatan pa Nyame”, often translated as ‘God the good parent’ but which really means ‘God the good mother’ (obaatan is mother). The most important name for God in Ga is “Ataa Naa Nyònmo”, loosely translated as ‘God our grandfather and grandmother.’

    In Chinua Achebe’s Things Fall Apart there is a section where are character speaks on (very loose quotation)how in our highly patriarchal societies, we mature, learn and become productive citizens in the company of our fathers. But we turn to our mothers when we are in trouble, in need of comfort, help, succor, reassurance, encouragement, hope; it is this image of God that prevails in our societies where so many exist in dire socioeconomic oppression.

    So it has never seemed that big a deal to imagine the ‘masculine God’ also as the ‘full-breasted’ (feminine God). In fact, I never thought of it until I came to America and heard all this brouhaha. Perhaps it also helps that the idea of God as feminine is put relationally – ie invoking the imagery of the care and nurturing we receive from our mothers.

    I don’t know. Mercy Amba Oduyoye has written a bit on that topic I think.


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