God, Gods, Goddesses

ON NOT GETTING WHAT WE WANT AND LEARNING TO BE GRATEFUL FOR WHAT WE HAVE BY CAROL P. CHRIST

by Feminism and Religion

Originally posted on the Feminism and Religion project

Many women’s dreams have not been realized. How do we come to terms with this thealogically?

Although I am... more Many women’s dreams have not been realized. How do we come to terms with this thealogically?

Although I am as neurotic as the next person, I am also really wonderful—intelligent, emotionally available, beautiful (if I do say so myself), sweet, caring, and bold. I love to dance, swim, and think about the meaning of life. I passionately wanted to find someone with whom to share my life. I did everything I could to make that happen—including years of therapy and even giving up my job and moving half way around the world when I felt I had exhausted the possibilities at home.

The First Casualty Of War by Daniel Cohen

by Feminism and Religion

Originally published on the Feminism and Religion project

This is the tale of the first death in the Trojan War.

The Greek army was gathered in Aulis. Its men had... more This is the tale of the first death in the Trojan War.

The Greek army was gathered in Aulis. Its men had come from many towns and islands. Some were there with dreams of glory, some with dreams of gold. Others were there because their chief had demanded their presence, and either loyalty to the chief or fear of him had brought them.

The fleet was waiting and the soldiers were ready to embark. But for weeks now the wind had been blowing from the wrong direction, and the men were getting restless at waiting so long. They were beginning to think of the harvest – they had expected that the war would be won long before harvest time – but that was now so close that many men were making ready to go home, and some had already gone.

Why Not ‘Feminine Divine’? by Judith Laura

by Feminism and Religion

Originally published on the Feminism and Religion project

It twists my gut like an intestinal bug when people use the term “feminine divine” or “divine feminine” when what is... more It twists my gut like an intestinal bug when people use the term “feminine divine” or “divine feminine” when what is meant is female deity. I keep thinking that like many gut bugs, it might just go away on its own—but no such luck.

Here’s how I see the history, the herstory, of this linguistic corruption. From what I remember, “divine feminine” (or “feminine divine” or “sacred feminine”) came into usage sometime in the 1980s by people, some of them authors, who wanted to refer to a female deity (or female deities, or female aspects of the divine) but didn’t want to use the word Goddess or wanted to talk about the subject in a non-religious, even not specifically spiritual, context.

Dios en la ética de Aristóteles - God in Aristotle’s Ethics

by David Torrijos-Castrillejo

Pensamiento: Revista de investigación e Información filosófica, ISSN 0031-4749, Vol. 68, Nº 255, 2012 (Ejemplar dedicado a: Razón y existencia en el acesso a la Divinidad) , págs. 5-23.

In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the... more In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this must have some existential significance for man. We can ask ourselves therefore whether the knowledge of metaphysics can offer some orientation also for ethics. Yet if this were true, the need would arise to deepen the question of how much the gods love men and what would the nature of their relationship be to natural justice. Given that man is born and lives thanks to the divinity, the conclusion is that two consequences follow: a response of religious thanksgiving is needed but also, that since the will of the divinity desires the good for man, the human search for happiness is the same as the fulfillment of the divine law. All this is explained, to a certain extent, in the context of the friendship between man and the divine.

REMEMBERING MERLIN STONE, 1931-2011 by Carol P. Christ

by Feminism and Religion

Originally published on Feminism and Religion project

In the beginning…God was a woman.  Do you remember?”  Feminist fore-mother and author of these words Merlin... more In the beginning…God was a woman.  Do you remember?”  Feminist fore-mother and author of these words Merlin Stone died in February last year.

I can still remember reading the hardback copy of When God Was a Woman while lying on the bed in my bedroom overlooking the river in New York City early in 1977.  The fact that I remember this viscerally underscores the impact that When God Was a Woman had on my mind and my body.  Stone’s words had the quality of revelation:  “In the beginning…God was a woman. Do you remember?”  As I type this phrase more than thirty-five  years after first reading it, my body again reacts with chills of recognition of a knowledge that was stolen from me, a knowledge that I remembered in my body, a knowledge that re-membered my body.  My copy of When God was a Woman is copiously underlined in red and blue ink, testimony to many readings.

Goddess Communities in Australia by Patricia Rose

by Feminism and Religion

Originally published on the Feminism and Religion project

Australia has a very diverse and rapidly expanding number of people for whom the Goddess, however She is understood,... more Australia has a very diverse and rapidly expanding number of people for whom the Goddess, however She is understood, is significant. The 2006 census revealed that there were over 30,000 Pagans or followers of other earth-based religious traditions in Australia and, given the way in which religions are classified in the census, this is undoubtedly a serious underestimation. We await the findings of the 2011 census with great interest.

Prior to European settlement in Australia, Aboriginal and Torres Strait Islander peoples followed their own rich spiritual beliefs, which were based on the forces of nature, a reverence for the land and its creatures, and the influence of ancestral spiritual beings. Recently, non-indigenous Australians have become increasingly interested in the indigenous connection to the land and indigenous spirituality.

While it is important not to appropriate indigenous culture, Goddess women and men in Australia are keen to express their spirituality in ways that are relevant to this land and to the Australian culture. We recognize the need to become more attuned to the ways of Australia, to her seasons and her natural cycles, and we can learn from the experiences of indigenous peoples, garnered from millennia of living on and with this land.

Football Is a Bad Religion by Barbara Ardinger

by Feminism and Religion

Originally published on the Feminism and Religion project

As soon as I read Carol Christ’s comments on football, I said, “Yeah! She’s totally right.” I keep asking people I... more As soon as I read Carol Christ’s comments on football, I said, “Yeah! She’s totally right.” I keep asking people I know who watch football games what is enjoyable about watching large millionaires giving each other concussions. I understand that some sports demand skills I don’t possess, but football? What skills? It’s a mystery to me.

The characters in my new novel, Secret Lives, agree with Carol and me about the Super Bowl. The following excerpt comes from Chapter 21, “A World at War.” The Norns, in disguise as the Wintergreen Sisters, have come to town with the intention of taking power over the heras of the novel, the grandmothers who live in Long Beach, CA, and do magic. Our crones, however, have no intention of being taken over, or even seduced by promises of power, but when they meet on Super Bowl Sunday, 1990, they don’t yet know that the war on TV will be only a tiny fragment of the larger war that the Norns will soon wage against them using gigantic ravens and thunderstorms as their weapons.

Let’s listen in on “the girls.” (Madame Blavatsky is the circle’s familiar, a talking cat.)

The Feast Day of St. Brigid by Carol P. Christ

by Feminism and Religion

Originally published on the Feminism and Religion project.

May we remember Brigid on her day in the fullness of her connection to bountiful and life-giving earth by setting a... more May we remember Brigid on her day in the fullness of her connection to bountiful and life-giving earth by setting a bowl of milk on an altar or special place in the garden on her holy day.  Who knows, a snake just might come to drink from it.

The Christian Feast Day of St. Brigid of Kildare, one of the two patron saints of Ireland, is held on February 1, the pre-Christian holiday known as Imbloc.  It is well known that St. Brigid has the same name as a pre-Christian Goddess of Ireland, variously known as Brighid (pronounced “Breed”), Brigid, Brigit, Bride, or Bridie.  The name Brigid is from the Celtic “Brig” meaning “High One” or “Exalted One.”  Brigid like other Irish Goddesses was originally associated with a Mountain Mother, protectress of the people who lived within sight of her and of the flocks nurtured on her slopes.

Imbloc marked the day that cows and ewes give birth and begin to produce milk.  It was also said to be the day when hibernating snakes (like groundhogs) first come out of their holes.

Goddess Meditation: Pattini by Laura Loomis

by Feminism and Religion

Originally published on the Feminism and Religion project

I first became interested in Goddess spirituality because of my love of storytelling.  Centuries-old stories... more I first became interested in Goddess spirituality because of my love of storytelling.  Centuries-old stories yield multiple layers of meaning, and can be told many different ways to get at different truths.  In this respect, the written word is both a blessing and a curse.  It preserves stories that might otherwise be lost; who knows what tales were told about the Venus of Willendorf, or the giant heads on Easter Island?  But it also gives rise to the idea that there is a single “right” version of sacred stories.  Adam and Eve can be a meditation on choice and responsibility, but the insistence on taking the story literally can turn it into a command to disbelieve science.

I’ve been working on some meditations about the connection between Goddess spirituality and political activism.  Last weekend, with people across the country rising up against Proposition 8, I was reminded of a story from Sri Lanki, about the Goddess Pattini.

Pattini (also called Kannaki or Kannagi) began life as an ordinary woman, in a less-than-perfect marriage.  Her husband Kovolan was a philanderer, lured away from her by a beautiful young dancer.  After he’d burned through all their money, the dancer left him broke and alone.  A wiser Kovolan returned to Pattini and begged her forgiveness.

Where do Cats Go?: Reflections on Death Post Patriarchal Christianity by Sara Frykenberg

by Feminism and Religion

Originally posted on the Feminism and Religion project.

The reason I am speaking about death today is two-fold.  First, I have been somewhat preoccupied with the concept... more The reason I am speaking about death today is two-fold.  First, I have been somewhat preoccupied with the concept of death since entering a new decade of my life.  I no longer believe in the evangelical vision of heaven I learned about in my youth; but as an uncomfortable “un”-Christian, I also have no satisfactory vision to replace it.  Or rather, there are many visions I find appealing, but none that I “believe in,” as I had believed in heaven.  My family is getting older, my parents have been sick in the last few years, and I often feel that I have more to lose now than I used to.

My second reason for considering death today is that last Wednesday, Mimi, our family cat of 24 years—yes, 24—passed away.  After spending all nine of her lives living, Mimi could no longer eat and was suffering.  My mother had her put down after we all said goodbye; we held a funeral for her and buried her among the lilies in our yard, her home.

Does Humor Have a Place in Religion? by Barbara Ardinger

by Feminism and Religion

Originally published on the Feminism and Religion project.

Is there anything funny about the divine? Any joke-telling gods? From the days of Abraham until today, the gods and... more Is there anything funny about the divine? Any joke-telling gods? From the days of Abraham until today, the gods and their preachers are a very earnest lot intent on saving us from our sins and building congregations.

Like it or not, we neopagans are still children of the society we’re endeavoring to change. Some of us seem to want to switch patriarchy to matriarchy, but that’s just swapping Big Daddy for Big Momma. It’s still a hierarchical arrangement with the deity at the top of the mountain. Immediately below the “arch” are angels, men, eagles, lions, and other superior beasts. At the bottom of the mountain are women, mud, and matter. (In case you don’t recognize it, this is the 18th-century Great Chain of Being.)

Any humor in spiritual and religious writing? The Hebrew Bible (which Christians refer to as the Old Testament) is a collection of laws, canonically approved versions of history, prophetical preachings, and poetry. The Christian Bible (aka New Testament) give us different approved versions of history, plus further preaching, plus myth and mysticism.

HIndu Gods represented in Buddhist Texts

by Dion Peoples

Order of creation

by Anthony Gottlieb

Review of "The Grand Design", by Stephen Hawking and Leonard Mlodinow. Published in The Economist on September 9th, 2010

Un nouveau temple de Tinia dans la cité étrusque de Marzabotto

by Giuseppe Sassatelli

in Le Dossiers d'Archéologie 322, Juillet/Aout 2007

Does Humor Have a Place in Religion? by Barbara Ardinger

by Feminism and Religion

Originally published on the Feminism and Religion Project.

Is there anything funny about the divine? Any joke-telling gods? From the days of Abraham until today, the gods and... more Is there anything funny about the divine? Any joke-telling gods? From the days of Abraham until today, the gods and their preachers are a very earnest lot intent on saving us from our sins and building congregations.

Like it or not, we neopagans are still children of the society we’re endeavoring to change. Some of us seem to want to switch patriarchy to matriarchy, but that’s just swapping Big Daddy for Big Momma. It’s still a hierarchical arrangement with the deity at the top of the mountain. Immediately below the “arch” are angels, men, eagles, lions, and other superior beasts. At the bottom of the mountain are women, mud, and matter. (In case you don’t recognize it, this is the 18th-century Great Chain of Being.)

Any humor in spiritual and religious writing? The Hebrew Bible (which Christians refer to as the Old Testament) is a collection of laws, canonically approved versions of history, prophetical preachings, and poetry. The Christian Bible (aka New Testament) give us different approved versions of history, plus further preaching, plus myth and mysticism. The writings of the medieval Fathers of the Church are famously grim and misogynistic. The Qur’an offers ethical guidance and moral preaching. In the Far East, the Tao is also profound, as are the preachings of the Buddha. The writings of Confucius present instructions for maintaining the correct social order (another version of that Great Chain). The great stories of Hinduism are filled with wonder, adventures, and philosophy. But they’re not very funny.

These are the standard texts of the standard-brand religions, and though I’ve greatly oversimplified them—no offense intended to anyone—I think it’s safe to say that while we can have conversations filled with humor, gentle or ironic, with followers of these religions, we are unlikely to discern anything funny in the holy books. From the beginning, spiritual writing has been unrelentingly and highly serious.

One of the blessings of the Goddess religion—spiritual feminism or feminist spiritualism—is playfulness. I know many neopagans who are extraordinarily creative. I’ve been to some truly inventive rituals. I have read hilarious jokes and postings in the social media.

Goddess Meditation: Pattini by Laura Loomis

by Feminism and Religion

originally posted on the Feminism and Religion Project

I first became interested in Goddess spirituality because of my love of storytelling.  Centuries-old stories... more I first became interested in Goddess spirituality because of my love of storytelling.  Centuries-old stories yield multiple layers of meaning, and can be told many different ways to get at different truths.  In this respect, the written word is both a blessing and a curse.  It preserves stories that might otherwise be lost; who knows what tales were told about the Venus of Willendorf, or the giant heads on Easter Island?  But it also gives rise to the idea that there is a single “right” version of sacred stories.  Adam and Eve can be a meditation on choice and responsibility, but the insistence on taking the story literally can turn it into a command to disbelieve science.

I’ve been working on some meditations about the connection between Goddess spirituality and political activism.  Last weekend, with people across the country rising up against Proposition 8, I was reminded of a story from Sri Lanki, about the Goddess Pattini.

Tags:  tags: Adam and Eve, goddess, Goddess Devi, How a woman became a Goddess, Kovolan, Laura Loomis, meditation, Pattini, Goddess Spirituality, Feminism, Religion

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Residing in a Liminal Space: Finding a scholarly home at the Institute for Thealogy and Deasophy by Patricia ‘Iolana

by Feminism and Religion

originally published at the Feminism and Religion Project.

For years I was outside of traditional academia.  I can no longer count the times I have heard that my research... more For years I was outside of traditional academia.  I can no longer count the times I have heard that my research and my theories were highly radical and would never find a home or a place of acceptance.  Early in my career, while still in the States, a number of my colleagues tried to convince me to take a traditional theological stance, and join the world of orthodox faith tradition.  What my well-meaning colleagues never considered was that in asking me to alter my way of being, they were asking me to deny myself, my understanding of the Numinous, and negating that there were other people in the world who think and feel as I do.  I would rather cut off my nose to spite my face. Needless to say, I continued on, even though it often meant blazing my own trail off the safe and ‘beaten path.’ I trusted that I was on the right path and that the Divine would lead my way.  In other words, I had faith—loads of it, and in the end it paid off.

How to Talk to a Deity* by Barbara Ardinger

by Feminism and Religion

Originally published on the Feminism and Religion Project

Originally, when ritual was still part of everyday life and everybody talked to gods and goddesses all the time, we... more Originally, when ritual was still part of everyday life and everybody talked to gods and goddesses all the time, we spoke to them in everyday words. As time went on and priests assumed more power, however, exalted language and fulsome invocations arose, and pretty soon only the High Priest could speak to God Most High. We common folks were allowed to pray, of course, but the important prayers were uttered by the priests.

During the European Renaissance and all the way up to the 19th-century occult revival, it was thought that the gods spoke Hebrew and Latin. Ceremonial magicians wrote rituals in these languages or made up other highly esoteric languages like crypto-Egyptian, quasi-Sanskrit, and Enochian (the “angelic language” of the Elizabethan Dr. Dee). If you read books on high occultism, you’ll see scripts in these languages. Trying to pronounce the words can be like trying to unscrew the inscrutable.

Continue reading: http://feminismandreligion.com/2012/01/01/how-to-talk-to-a-deity-by-barbara-ardinger-ph-d/

La prohibition des images et l’imagination féminine de Dieu

by Thomas Hentrich

Shortened French version of the author's M.A. Dissertation "Das Bilderverbot und die weibliche Gottesvorstellung", Bonn University, 1986.

Nuovi dati d'archivio sulle <<Muse di Agnano>> al Liebieghaus.

by Armando Cristilli

Published in 'Napoli Nobilissima', V s., 9, 2008, pp. 252-257.