The Feminine Image of God

下面为大家整理一篇优秀的paper代写范文- The Feminine Image of God，供大家参考学习，这篇论文讨论了上帝的女性形象。当代犹太教和基督教女性主义通过赋予上帝形象更多积极的女性属性，代表了神学反思的新方向。从圣经中的女性词汇到对上帝母性形象的肯定，女权主义神学家彻底颠覆了圣经中存在的男性化的价值传统，为女性信仰开辟了广阔的空间。最重要的是，女性主义阐释者的重新发现，拓展了母性女性的活力和创造力，使女性价值最大化。提出《圣经》中上帝的女性形象，是为了消除女性在信仰体验和男女平等斗争中所遇到的障碍。通过上帝的形象，可以恢复女性的尊严，肯定女性的地位。

Since ancient times, the phenomenon of male superiority and female subordination has always existed in human society. Women have long suffered from the oppression and restriction of male-centered patriarchal culture and system. With the increasing democratization of society, the continuous improvement of education level and the gradual tendency of life and economic ability to become independent, women’s sense of autonomy has been awakened, and more and more women have broken through the restrictions of traditional social norms. Based on this background, Western feminist theology is a theological trend of pursuing women's theological equality and dignity based on the secular feminist movement or feminism. To a large extent, the doctrines and classics of Christianity provide a basis for the legitimacy of male superiority in Western society and male oppression against women. Therefore, feminists try to find out the essence of women from the Bible. Feminist theologians began to re-examine the patriarchal culture of the Bible from the perspective of female experience, looking for the female doctrines that were distorted or destroyed in the traditional doctrines, aiming to restore the female theological subject and dignity. In this process of Jewish and Christian feminism awakening, theologians have explored the new way of perceiving God as the feminine and mother-like figure.

In traditional Jewish and Christian theology, because of the discussion of God's speech and behavior, most people naturally believed that God's image is male. Male is a symbol of reason and rule, and women are characterized as emotional and the ruled. Christ is a model of redeemed human beings. However, traditional theology emphasizes that Jesus Christ is a male, and that the apostles are all male. Therefore, the symbol of Christ is mainly based on the strengthening of male power. God is the supreme patriarchal male image. He is the king of all nations and the omnipotent father. He rules judges everything in the world. This supreme and majestic image of God provides the society and the church with a set of hierarchical models of God's rule over mankind, church rule over civilians, male rulers, husbands ruling wives, and higher races to rule lower races. According to this model, all classes and churches in the patriarchal society treat women through the same control mode, forming a social suppression structure that seems reasonable and just for women. Feminist theologians, however, believe that God is beyond human imagination and description. Different races, cultures, classes, and gender experiences may have different understandings of God's image (Johnson, 1992). These understandings are not necessarily contradictory with each other. The traditional concept of God has caused human hierarchy and gender discrimination, resulting in the intentional or unintentional rationalization of the power structure in the church and system of male superiority.

In response to the inequality, feminist theologians began to re-examine the gender identity of God and re-identify the image of God through the rhetoric of some feminine scriptures in the Bible. Through the reanalysis of the image of God, God has not only father features, but also prominent features of motherhood (Johnson, 1992). Some radical feminist theologians even think that God has a more feminine image. Feminist theologians question and criticize the traditional image of God, full of male symbols. They believe that there is no shortage of descriptions of the image of feminine God in the Bible, and aim to locate and organize feminine scriptures of God in the Bible and change the church traditions (Johnson, 1992). This is undoubtedly one of the most important theological updates. This kind of work can not only confirm the value of women, but also fully reflect the image of God and the complete experience of human beings, including women. So, theologians studied the text of the Bible, re-identified the image of God, and unearthed the image of the woman hidden by God, trying to return men and women to the equal identity and status in Genesis.

Scholars first searched for the support of God's new image from the clues of the goddess worship in the Bible. They found that the Hebrew God (Elohim) had a feminine side: the Hebrew root of “rhm: is a metaphor for the uterus. The plural form of the word implies the meanings of compassion and mercy. In other words, compassion and mercy are typical feminine descriptions, which are commonly found in the Bible. For example, “When the Lord saw her, he had compassion on her, and said to her, "Don't cry" (Gospel of Luke, 7:13)." The verses of Genesis 1:26-27 provide another basis for the feminist theologians to recognize the image of God. “Then God said, “Let us make mankind in our image, in our likeness (Genesis, 1: 26)." For this passage, making a man and a woman is a supplement and explanation of God's creation in his own image. Therefore, the basic form of God should be the union of men and women. It is obvious that 'men and women' and 'our image' are parallel. There is thus no difference in the level of equality between men and women.

Feminist scholars' account of God's female image enriches Christianity's doctrine of God's personality and the image of presence. Whether it is to use father or mother as a metaphor of God, its intention is to take the implied meaning of their characters, to help people better understand the attributes of God. It is not to say that God is either male or female. "The Shekhinah is a manifestation of God defined by her presentness (Raphael, 2003)." God may be unknowable, but not hidden. "She loves and knows Israel like a mother loves and knows her children from near and far (Raphael, 2003).” The feminist interpreter's search for the image of God's femininity aims to eliminate the prejudice of patriarchy, finding a space for women to believe and enhancing women's self-confidence in the course of life. "God too is cast out, like the Lamedvovnik she wanders through Jewish history, all the while secretly sustaining the world by her care (Raphael, 2003)." This further affirms the value of women by comparing the suffering and endurance of females with the virtues of God. Such an interpretation is unprecedented in traditional religious teachings. Feminist theologians emphasize that the essence of Jesus is a combination of humanity and divinity. Jesus Christ never treated women with male dominance or patriarchal powers (Raphael, 2003). They demanded that the church conduct a correct reflection on Christology, understand and understand the equality of all before Jesus, and thus provide a theological foundation for equality between men and women.

In conclusion, contemporary Jewish and Christian feminism represent a new direction in theological reflection by assigning more positive feminine attributes to God’s image. From the female vocabulary in the Bible to the affirmation of God's motherhood image, feminist theologians completely subvert the value tradition of masculinity existing in the Bible, thereby opening up a broad space for female beliefs. What makes the most sense is that the feminist interpreter's rediscovery extends the vitality and creativity of maternal women, and maximizes the value of women. Proposing the female image of God in the Bible is to eliminate the obstacles women encounter in the experience of faith and in the struggle for equality between men and women. Through the image of God, the dignity of women can be restored, and the status of women can be affirmed. This is the basis for a sustained and serious biblical and theological study in the modern times.

References

Gospel of Luke Excerpts

Hebrew Scripture Excerpts

Johnson, E. (1992). She Who Is: The Mystery of God in Feminist Theological Discourse.

Raphael, M. (2003). The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust.

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