The World Cup of Theologians is a blog series that coincides with the 2014 World Cup Tournament. Each team in the round of 16 has an entry with the biography of a noteworthy theologian or leader from that same country.
Consuelo Vélez is professor of Theology at the Pontificia Universidad Xaveriana in Bogota, Colombia. She has earned a PhD in Theology from the Pontifical Catholic University of Rio de Janeiro, Brazil, with post-doctoral studies at Boston College.
She writes about the issues facing women in the Roman Catholic Church and what Pope Francis is doing to bring awareness to this issue. Here is an excerpt from an interview with Biblioteca Amerindia, translated to English by Barefoot Voices.
In [theological] topics, the feminine face of God –so often forgotten — and God’s saving message for men and women concretely and according to their specific reality, are reclaimed. For example, it’s not the same to speak of gift and sacrifice to women as to men. In a patriarchal society such as the one that still persists, that argument has led some women to the “servitude” that Pope Francis is criticizing, denying their dignity and suffering the tragedy of domestic violence, among others. Women’s theology works to regain the dignity of women so often denied by patriarchal society and supported in some ways by a “distorted” religious view, and it substantiates that this is not God’s will but that, on the contrary, God’s plan of salvation proposes a “community of equals” where gender differences would not be the reason for the subordination of either of the genders to the other one.
It has always been said that change comes from the grassroots. But in this case it seems that the roots of the Church are very passive and that it’s the will of a leader — the Pope — that is raising awareness and making us see that things could be different. In any case, change will come from working together and that’s why we have to be responsible in the face of these challenges and ask ourselves sincerely: What is the effective participation of women in decision-making positions in our local communities? How much credibility are they granted? Are the theological works of women taught in the seminaries and schools of theology? Is there enough humility to acknowledge the difference between what ought to be and the reality of women in the Church? Will we review our praxis and correct the mistakes?
This is a task we have pending in this Church we love and that needs to be renewed according to the will of God, in this specific case, seeking to make effective that in Christ Jesus “there is neither Jew nor Greek, slave nor free person, there is not male and female.”(Gal 3: 28)
A social and spiritual look at female theologians and ethicists of African descent…Union Theological Seminary will premier Journey to Liberation, a 50-minute documentary on the founding of Womanist theology, an African-American feminist liberation movement. Filmmaker Anika Gibbons takes a deeper look at the radical spirituality and scholarship within the lives of the founding mothers of Womanist theology and Womanist ethics. She focuses on their significance as figures in African-American theology and history, and on the role played by Union in that founding.
For a summary and commentary on the event, see Womanist Theology at Union: A Past, A Present– A Future? by Jamall Calloway (H/T to Jason Harris and Postcolonial Theology Network Facebook Group)
For more videos, including an introduction to the film and resulting panel discussion about the current state of African-American women in theology and Womanist perspectives, follow this link.
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Michael Shepherd is a graduate of Fuller Theological Seminary and Hope International University. He is the editor of GlobalTheology.org and lives in Fullerton, CA, USA with his wife and son.
Farid De La Ossa Arrieta: God, the Mother (2002)
Mother’s Day makes me think about God’s maternal side. Christianity has been guilty of a patriarchal history that has been oppressive of women. Our conception of God as masculine, e.g. God as Father or King, certainly contributes to our slide into patriarchy. Although written in patriarchal contexts, the Bible itself does not refer to God exclusively in masculine metaphors. There are, albeit few, feminine metaphors used to describe God in the Bible. In this post, I want to highlight the maternal or motherly metaphors used.
God as Mother Bird & Mother Bear
One of the common images is God as a mother bird sheltering her children under her wings. We see this in Ruth 2:12 – “May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.” (All references are from Today’s New International Version.) The Psalms used this imagery a number of times:
“Keep me as the apple of your eye; hide me in the shadow of your wings.” (Psa. 17:8)
“… I will take refuge in the shadow of your wings until the disaster has passed.” (Psa. 57:1)
“He will cover you with his feathers, and under his wings you will find refuge …” (Psa. 91:4)
Jesus picks up these images when he laments over Jerusalem: Continue reading
“Then he (Jesus) appointed seventy others and sent them ahead of him in pairs to every town and place where he himself intended to go… heal the sick and proclaim that the kingdom has come near.” (Luke 10:1-9)
Throughout history, God has called certain individuals or groups to become trail blazers, pioneers, explorers, discoverers, entrepreneurs, the avant garde
of the march towards the future. Today, January 24, we celebrate the feast of Florence Li Tim Oi, the first woman to be ordained in the worldwide Anglican Communion. (Click to Tweet
) We also read about the calling of the seventy disciples to go ahead of Jesus to announce that the kingdom of God has come near.
Scot McKnight, a NT professor, recently published a small book, it is more like an article, regarding the subject of women in ministry. I found a very brief summary of the article this morning on his blog, and I am re-posting it here for some questions and discussion. His argument is as follows:
The complementarians [those opposed to women in ministry] like to shift their footings when it comes to Junia. They want to find some argument on which they can stand to diminish the significance of the woman [Junia].
First, they argued she wasn’t a woman (Junia) but a man (Junias). The evidence disproved them so thoroughly even they gave in (or most of them gave in) and so they shifted to another footing to stand their argument on… Continue reading
Throughout our Feminist Ethics class, I have been thinking about Mary Daly’s concept of “Goddess” in her Gyn/Ecology: The Metaethics of Radical Feminism. I don’t believe that there is any sound theological argument that the term “God” itself represents patriarchy. Theologically speaking, if we study the Bible systematically, particularly Genesis 1:27, it is unquestionable that God is associated with both feminine and masculine imagery. God is imaged as both mother and father. In contrast to this nature, Mary Daly does not merely seek to erase masculine imagery from the term “God,” but the word “God” itself. However, “Goddess” without the masculine imagery can no longer be the Perfect Goddess, just as “God” without the image of the feminine also remains imperfect.
As I see it, the problem lies not with using the term “God” itself, but how we understand and interpret God with our knowledge and languages. In short, we need not eliminate the word “God”—we need only change our traditional understanding of God.