Spirituality An image of God beyond violence
By KATHLEEN FISCHER
A young friend of ours recently
attempted suicide. She nearly succeeded. For the next four days she lay in her
hospital bed, listlessly staring at the ceiling, refusing to get up, to wash,
even to look at or respond to anyone who spoke to her.
On the fourth evening, she became aware of a woman standing in her
room. The woman took Mollys hands in hers and ever so gently asked,
Who was it that hurt you so badly? Molly did not answer.
The woman stayed for several minutes, quietly holding Mollys
hands. Then, turning to leave, she said, I am the chaplain here, and I
will be on the floor all night. Call me anytime if you feel like
talking.
At three oclock that morning, Molly got up and called the
chaplain. She remembers it as the moment in her long struggle with
manic/depressive illness when she finally chose life.
Now I know why in my support groups they have sometimes
spoken of God as a woman, she later said. Never have I experienced
such compassion and gentleness as that woman showed me in those few words and
in the whole quality of her presence. Only a womanly God could have reached me
in the state I was in that night. I hated myself. I didnt think I could
ever be forgiven. And I had made myself absolutely unreachable.
Here are two contrasting stories, no less true.
In recent weeks Seattle has mourned several local women who were
murdered as they tried to escape situations of domestic violence. One was the
mother of two teenage daughters, both brutally killed with her in their home.
Another was shot along with the young daughter she had just picked up at a
safe exchange site for the husbands visitation rights. He had
secretly followed them back to their car and opened fire on them there.
Domestic violence is a complex issue, and we may not immediately
think it has anything to do with images of God. But professionals who work with
men who batter report that assaultive men believe the stereotypes about
male-female roles and identify strongly with the stereotypical male role. They
feel they have the right to control anyone with less power or status. Battering
is the most effective way to establish ones dominance.
In the background of this misguided supremacy is the image of God
as male, silently but powerfully legitimating male control at the very highest
level of power.
Most of us grew up simply taking a male God for granted and living
unconsciously with the consequences. In recent years, this exclusively male
imaging of God has been called into question by growing numbers of theologians,
reflecting both biblically and philosophically on the issue. Now there is quite
a struggle in the churches over how we should speak of God.
Little wonder people on different sides of the matter take it so
seriously. It has immense practical implications for our personal and cultural
lives. It deeply affects how we see ourselves as women and men.
In Memories of God: Theological Reflections on a Life,
Roberta Bondi gives a moving account of her discovery that as a woman she
images God. Having prayed the psalms for years, she finds herself one day
unexpectedly confronted in them by a violent male world. She feels anguish,
betrayal and despair as a woman in a male world. Shutting her eyes in her
hopelessness, she begs God to help her.
Gradually behind her closed eyes she becomes aware of a living
landscape. There, under a large oak tree surrounded by all the animals of the
earth she sees a tall, dignified woman dressed in brown. Self-possessed and
graceful, the woman looks something like Bondis mother. Gradually, Bondi
realizes: This, too, is the image of God! She is filled with
amazement and delight:
In spite of all my difficulties, I had not even known before
that I hadnt believed I was made in the image of God. Now, for the first
time, I knew it to be true. I, as a woman -- neither as a defective male
nor as a generic human being, but as a woman -- am made in the image of God. I
no longer felt divided against myself.
Other women have shared with me how powerful it is to hear the
divine named as female. One rejoiced as she repeated the refrain of a litany:
All you works of God, praise Her and glorify Her forever. Another
felt her experience as a mother fully embraced for the first time, as a prayer
leader intoned: O Spirit of God, you who hover over us as a mother over
her children. Women turn to God as Holy Wisdom, Sophia and Shekinah; as
compassionate sister, delightful daughter, supportive midwife, wise crone.
They say they could not have imagined the resulting relief and
freedom, the breaking open of inner regions hitherto unknown: Something
sprang to life in me. I knew a connection and acceptance that made me want to
laugh and weep all at once.
Surely this kind of joy and liberation is a work of Gods
Spirit. Have these women discovered anything else but what the Bible tells us
in its very first chapter, that God created humankind in the divine image, male
and female (Gen 1:27)?
New vision of male/female
relationships
We are in the midst of a revolution in our understanding of what
it means to be woman and man in the image of God. In the old way we were two
incomplete parts of a whole.And the parts were not created equal. As father
became the primary metaphor for God, patriarchy became the pattern for the
universe. There were two modes of human nature, one superior and the other
inferior.
Attributes associated with masculinity took precedence and
determined the role men and women would play in the world. Men are by nature
active, rational and autonomous; their proper arena is the world. Women are
passive, intuitive and emotional; their proper place is the home. The sexes
complement and complete one another at every level of existence. Unfortunately,
crucial relational qualities like dependency, empathy and compassion are
assigned inferior status because they are regarded as feminine.
In her prayer Bone of my Bone in Celebrating
Women, Janet Morley names the losses connected with this system:
Loving Creator, we confess that as women and men we
have distorted your image in us. ... We confess that we have created a world
where, between women and men, there is violence and fear, resentment and
distrust. We seek Gods forgiveness and reconciling love, that we
may learn to do justice, and so come without shame before the one who
delights in the human race.
We all lose by these artificial divisions of the patriarchal
system. Work and love are separated, with work assigned to men, love to women.
And so the ethic of love never strongly influences the workplace, and the love
and service that family members render one another never achieves equal
dignity. Women and men who want to combine fulfilling work and generous love
meet many obstacles: inflexible work schedules, inadequate child care,
inequities in salary scales, and other resistance from business and
professional communities highly invested in the traditional family/work
dichotomies.
Human relating that is going to mirror the divine life has to be
equal and mutual. Relationships must reflect the Christian ideal expressed in
an early baptismal fragment from one of Pauls letters: There is no
longer Jew or Greek, there is no longer slave or free, there is no longer male
and female; for all of you are one in Christ Jesus (Gal 3:28).
The gospel holds up an ideal of true communion, of right
relationship among persons.
What might this transformed pattern of relating look like?
Qualities like reason and feeling, power and vulnerability, rather than being
stereotypically masculine or feminine, would be open to all of us as human
persons to cultivate. Women could fully participate in shaping the larger
systems of economic, social and political life. Men could take on the tasks of
nurturing and caring: the feeding, clothing, washing, cooking and cleaning that
are the heart of domestic life.
Both women and men would take time to notice the trees, the water
and the sky, to attend and connect again with the living earth. We could be
free to build a community of self-esteem and social communion where love and
work, nurture and public vocation, and, above all, the cultivation of the full
palette of human qualities, belong to both women and men. We would know the
divine richly imaged in a communion of persons with a variety of gifts who
understand what it means to give and receive the gift of self in many different
ways.
But we cannot create new patterns of relating between the sexes
until women and men both believe at the deepest levels of themselves that all
of us are fully human and equally vessels of the divine. The way we speak of
God has determinative significance here, either for good or for ill.
Ending violence against women, earth
As we have seen, domestic violence has its remote but vital root
in the exclusively male imaging of God. If God is male, then male control in
the world is legitimated at the highest level. From this notion flows the
patriarchal family, in which wives and daughters are owned and exploited as the
property of men. Relationships of dominance and submission become perfectly
legitimate. Far different is a culture in which the divine is imaged in both
male and female ways, supporting a relationship of equality and mutuality.
There is a further consequence. A tradition that does not
reverence the female does not honor nature either. The patriarchal mindset
lumps women together with earth, matter and nature; it identifies males with
sky, intellect and transcendent spirit. The same dualism that values reason
over emotion, mind over body and male over female, goes on to value human
culture at the expense of nonhuman nature. Nature has no rights; it is entirely
at the disposal of human beings. The result is pollution, deforestation and the
relentless depletion of natural resources.
As the poet Denise Levertov says in her poem Urgent
Whisper, from her book Breathing the Water:
... I whisper because Im ashamed. Isnt the
earth our mother? Isnt it we whove brought this terror upon
her?
Violence toward women, toward the body and toward the earth all
follow from the same false assumption.
It is crucial to this whole discussion to realize that all divine
images are just that, mere images for a Mystery that surpasses them all. Each
hints at a facet, nothing more. Each is relative. And our best defense against
idolizing any of them is to use a number of them. In Through the Gateless
Gate, the poet Catherine de Vinck says it well:
To catch the name of God to keep it within reach
we spin our human word into gossamer webs suspended from horizon to
horizon.
Today, openness to female images of the divine is not a luxury. It
is an intrinsic part of the healing and transformation to which we are all
called. It is the beginning of gospel conversion. Repairing all the
relationships in our broken world must begin with the retrieving of female
images for God.
We might feel uncomfortable when others respond with shock or
disapproval to our naming of God as Mother or Sister, as
She or Her. But this is a shock we need to receive.It forces us
to recognize that our exclusive use of male images for God for so long has
caused us to believe that God is literally male.
As we begin to entertain female images as equally expressive of
the Mystery, we begin to see and to feel the many differences that makes. We
can never again see ourselves or the world or God in the same limited way we
did for so long. We are alive now in a much larger, freer space.
Kathleen Fischer lives in Seattle. Her most recent book is
Transforming Fire: Women Using Anger Creatively (Paulist, December
1999).
National Catholic Reporter, December 3,
1999
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