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She Who Is: The Mystery of God in Feminist Theological Discourse, by Elizabeth A. Johnson
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Winner of the Louisville Grawemeyer Award in Religion. This classic explains what feminist theology is and how can we rediscover the feminine God within the Christian tradition. A profound vision of Christian theology, women’s experience, and emancipation.
- Sales Rank: #220974 in Books
- Brand: Brand: The Crossroad Publishing Company
- Published on: 2002-05-01
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .83" w x 6.00" l, 1.03 pounds
- Binding: Paperback
- 344 pages
Features
- Used Book in Good Condition
From Library Journal
As perhaps the best book of feminist theology to date, She Who Is is at once thoroughly orthodox, grounded in classical Christian thought, liberatingly contemporary, and rooted in women's experience. Johnson reviews the history of Christian language about God and explains the need for feminist language about God, thereby providing background for nontheologians. She then develops an inclusive and creative Christian spiritual doctrine. Highly recommended for all collections serving educated lay readers, theologians, and clergy.
Copyright 1992 Reed Business Information, Inc.
Review
Readers will find this incisive survey to be the finest yet written in the area of feminist theological discourse. -- Choice
About the Author
Elizabeth A. Johnson, C.S.J., is distinguished Professor of Theology at Fordham University. She has received numerous awards, including the Louisville Grawemeyer Award in Religion for She Who Is (1993), the American Academy of Religion Award for Excellence in the Study of Religion for Friends of God and Prophets (1999), and the Book Award of the College Theology Society for Truly Our Sister (2004). She was also the recipient of the John Courtney Murray Award of the Catholic Theological Society of America, the Jerome Award of the Catholic Library Association, and the Monika K. Hellwig Award of the Association of Catholic Colleges and Universities.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Mind Blown!
By Christine H. Pando
What a great book. The author uses scripture to paint another side of our loving God. This book will blow your mind and give you a new intimacy with "She Who Is".
85 of 100 people found the following review helpful.
Helpful and challenging, while ultimately disappointing...
By Chad Oberholtzer
Johnson makes a compelling case that much of historical Christian language, theology and praxis establishes an inherent superiority for men and an inherent inferiority for women that is simply antithetical to our universal human nature as persons created equally in the image of God. She wants to eradicate the differentiation that has long existed between the genders' respective abilities to connect with God. She suggests that our typical and careless anthropomorphism of God allows the biblical masculine language to create a false sense that God is literally male, when a true understanding of God allows God's mysterious, unknowable nature to far exceed any sense of gender (or any other tangible description that we might use). Instead, she suggests that we use both masculine and feminine language to name God, knowing full well that neither is a literal depiction of God's gender but rather a symbolic way to communicate some hints of God's true nature.
There were many aspects of Johnson's book that were intriguing and challenging to me. First and foremost, I was thankful for her gracious spirit and her complete disinterest in axe-grinding. I appreciated her commitment to meaningfully engage with Scripture, especially the Gospel accounts, rather than simply avoiding all of the inconvenient passages of Scripture that did not support her position. I was grateful that she refused to abandon or completely denigrate church tradition, instead trying to acknowledge aspects of church history that were more sympathetic to women and even trying to explain and clarify the eras and individuals throughout history who diminished the value of women. Her commitment to engaging the creeds and church fathers, rather than simply discarding them as misogynist icons of historical ignorance, was commendable and made her case significantly more compelling to me.
She has completely convinced me (or at least reinforced and reinspired me) about her main point, that men and women are equally created in the image of God, equally worthy (or unworthy, as I might clarify) of salvation, equal participants in the mystery of redemption, and equally able to function as representatives of Jesus here on earth. And I appreciate how she explained our historic collective failure to carefully speak and think about God in ways that would not accidentally or intentionally disenfranchise women.
Having acknowledged some significant convictions and points of resonance with the book, I remain uncomfortable with several of Johnson's assertions and am unwilling to go where she might want me to go. It seemed as if the entire premise of her argument originates as a response to the reality of the disenfranchisement, oppression, and abuse of women that she rightly identifies throughout Christian history. But as far as I'm concerned, this reactionary starting point is an unstable way to begin an idea because the conclusion has already been reached. She naturally concludes that since women are often oppressed, and Christian doctrine has sometimes been the cause of this oppression, then anything that might even hint of some sort of appropriate leadership or submissive role between the genders must inherently be a mistake, a misinterpretation of God's will for humanity. But it seems to me that this easily leads to the classic mistake of throwing the baby out with the bathwater. Just because women have been short-changed by the misapplication of Scripture as an excuse for men to dominate them, this does not mean that we must find a way to suggest that men and women are exactly the same in reference to God.
She asserts that complementarianism is equivalent to patriarchal dominance, but she did not really make this case. Instead, she just assumes it. I would suggest that we are certainly equal in value to God, but there may actually be something inherently different in the way that God looks at men from how God looks at women, based strictly on our created nature as gendered beings. But Johnsons seems to so vehemently oppose this mere possibility as to preclude it from the beginning, meanwhile scrambling to find any and all evidence to suggest otherwise. That's just not a compelling way to make a case, especially when the case you're trying to make flies in the face of the entirety of Christian tradition and interpretive history of the Scriptures. And she can only land where she does by ignoring several significant passages written by the Apostle Paul that do seem to suggest a clear differentiation between men and women in relation to each other. I'm not merely suggesting that I disagree with her, but I think she was a bit sloppy in failing to engage in this point more honestly and comprehensively, instead choosing to start with the answer seemingly in mind.
I also thought that she settled into a significant logical inconsistency. Johnson argues vehemently and repeatedly that all of humanity has been created equally in the image of God and all have equal opportunity to fully participate in the redemption that God intends for us. Yet, there were several points when she implies or even states that God's restorative plan is especially and uniquely intended for the oppressed and downtrodden, specifically pointing to the poor and disenfranchised, even more specifically women. But she can't have it both ways. If God's love and restorative plan is equally intended for all people, who are all equally created in the image of God, then this must mean that privileged rich white guys are no less worthy of God's love than are poor women. Again, I found her discussion of this idea to be unsatisfying and sloppy.
I also struggled with her separation of Jesus of Nazareth from Christ of the Godhead, which seemed bizarre and over-exaggerated to me. Of course, her theology depends upon the maleness of Jesus' (which she willingly acknowledges) having absolutely no impact on the identify of Christ the Messiah, so I can understand her inclination in this direction. But she took this point so far as to imply that Jesus and the Christ were virtually unrelated, that Jesus was merely a shell into which Christ's incarnation was facilitated. This seems like quite a stretch to me, and again inconsistent with the Scriptures and interpretive history.
Finally, I was disappointed by the extent of her pluralism, related to other religious expressions outside of Christianity. She implied on numerous occasions that humanity's understanding of God is not necessarily distinct from one religion to another. She especially seems to equate Christianity and Judaism as virtually the same thing, thereby further devaluing Jesus Christ as the Way, the Truth, and the Life. Though I understand her respect for other faith traditions, her willingness to lump them all together as merely different ways for Mother God to connect with humanity felt rather inconsistent with the gospel message as I know it.
I'm glad that I read this book. It challenged my assumptions and forced me to seriously reconsider some theological constructs that have seemed fairly obvious to me. Several of her positions were incomplete or unsatisfying to me, and I'm certainly not on board with all of her conclusions. But I'm happy to recommend this book to anyone who might be willing to consider that we have not served God or God's people well by the language and images that we so often use to describe God.
0 of 4 people found the following review helpful.
One Star
By Vera Porter
difficult to read
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