By Mary Ann Beavis
This monograph makes a speciality of "Christian Goddess Spirituality" (CGS), the phenomenon of (mostly) ladies who mix Christianity and Goddess Spirituality, together with Wicca/Witchcraft. Mary Ann Beavis’s learn offers ethnographic facts and research at the lived spiritual adventure of CGS practitioners, drawing on interviews of over a hundred ladies who self-identify as combining Christianity and Goddess spirituality. even though CGS additionally has implications for Goddess Spirituality and comparable traditions (e.g., Neopaganism, Wicca), right here, CGS is taken into account basically as a phenomenon inside Christianity. in spite of the fact that, the learn additionally exhibits that the fusion of Christian and Goddess spiritualties has had an influence on non-Christian feminist spirituality, due to the fact that Goddess-worshippers have frequently developed Christianity because the diametrical contrary and enemy of the Goddess, to the purpose that a few refuse to confess the prospect that CGS is a legitimate non secular course, or that it truly is even attainable. In addition, biblical, Jewish and Christian images of the divine similar to Sophia, Shekhinah, the Virgin Mary, or even Mary Magdalene, have came upon their means into the "Pagan" Goddess pantheon.
The major subject matters of the examine comprise: overlaps and changes among Christian feminist theology and CGS; the routes to CGS for person practitioners, and their ideals, practices and studies; proto-denominational classifications ("spiritual paths") inside CGS; CGS thealogy (Christian discourse concerning the lady divine); and the way forward for CGS in social clinical and ecclesiological context. Christian Goddess Spirituality will be of curiosity to students of faith, specifically people with pursuits in ladies and faith, feminist spiritualities, feminist theology/thealogy, substitute spiritualities, New non secular pursuits, and emergent Christianities.
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Extra info for Christian Goddess Spirituality: Enchanting Christianity
Charlotte Caron, To Make and Make Again: Feminist Ritual Thealogy (New York: Crossroad, 1993), 97–99; Janet Wooton, Introducing a Practical Feminist Theology of Worship (Introductions in Feminist Theology; London: Bloomsbury T. & T. Clark, 2000). Maura O’Neill, Mending a Torn World: Women in Interreligious Dialogue (Maryknoll, NY: Orbis, 2007). Ruether, Gaia and God, 254–55. It is important to note that some feminist theologians and ecofeminists avoid identification with CGS, in the sense that they find the predominant use of female imagery of the divine problematic, both theologically and strategically.
18. Fedele, Mary Magdalene, 123. 19. Ibid. 20. Quotation marks indicate a pseudonym. 21. Salomonsen, Enchanted Feminism, 112. 22. , 113. 23. , 115–16. 24. Rountree, Embracing the Witch, 89. Cf. Carol P. Christ, “Musings on the Goddess and Her Cultured Despisers Provoked by Naomi Goldenberg,” Feminist Theology 13,2 (2005): 146–47. 25. Rountree, Embracing the Witch, 39. 26. Giselle Vincett, “The Fusers: New Forms of Spiritualized Christianity,” Women and Religion in the West: Challenging Secularism (ed.
Other groups mentioned were Baptist, Pentecostal, Unitarian, Evangelical, Mormon, Unitarian, Wiccan, Jewish, Muslim, Pluralist and Agnostic/Atheist.