By Grace Ji-Sun Kim
This ebook develops artistic imagining of conventional doctrines. Chapters exhibit the effectiveness of Latina/mujerista, evangélica, womanist, Asian American, and white feminist imaginings within the furthering of worldwide gender justice.
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11 Christianity countered with the biblical warrant that God, not Caesar, was the true “pater” of all Creation. Nevertheless, one unintended consequence of the Nicene formulation was the reduction of the “64 colors of crayon” of the metaphorical pool of addressing God—as YHWH, el Shaddai, Elohim, as Israel’s go’el, as the woman with a tattoo on her palms, as the shepherd who gently carries the newly freshened ewe, as provider, as creator, ruach, and so many other scriptural permutations—to almost the singular nominative Father.
13. See Paul R. Raabe’s argument against “revisionist feminists” and his defense for male-gendered pronouns for God based on God’s Fatherhood in “On Feminized God-Language,” Concordia Theological Quarterly 74, no. ” For a counterargument, see Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology, 2nd ed. (Boston: Beacon Press, 1993). See also Baker-Fletcher, 63. 14. St. Augustine, The Trinity, trans. Edmund Hill (Brooklyn: New City Press), I:2, sec. 7–8; St. Thomas Aquinas, Summa Theologica, vol.
Whatever Happened to Goddess and God-She? ” In Wrestling with God, edited by Lisa Isherwood, Jenny Daggers, Elaine Bellchambers, Christine Gasser, and Ursula Rapp. Journal of the European Society of Women in Theological Research 18 (2010): 43–60. Church of England. Mission-Shaped Church. London: Church House, 2005. Cox, Harvey. Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century. Boston: Da Capo Press, 2001. Croft, Steven, and Ian Mobsby, eds.
Christian Doctrines for Global Gender Justice by Grace Ji-Sun Kim