Many feminist spiritual writings are unapologetic in their fantasy. They simply re-write Scripture if it pleases them, as has been done in a book called The Chronicles of Noah and Her Sisters: Genesis and Exodus According to Women. (Crossroad, New York, 1995)
In the Introduction, author Miriam Therese Winter, a medical mission sister and professor of liturgy, worship and spirituality at Hartford Seminary,says that she has re-written the first two books of the Bible "with the conviction that the world of once-upon-a-time can be as valid as the really real." This is, of course, "essential for women, who for countless generations, have absorbed and internalized the message of female degradation encoded in patriarchal texts."
There are, of course, several million conservative Christian women who don't agree, but Winter evidently has not encountered them, or does not consider their views relevant.
Winter proceeds to spin a yarn that may be pleasing to her, but bears no resemblance in fact or spiritual intent to the biblical account. "S/He created humankind/ female and male S/He created us....Sophia/Wisdom has built a house. S/He has set a table, saying: 'Eat, drink, celebrate life,/and cherish Our creation.'" (pp.33-5)
Eve is portrayed as a wanton nymph who "ran with the wolves" and "talked to serpents and snakes." She also danced a circle dance among the trees, particularly the apple tree, and did rituals with her daughters that were "frightening" to Adam. (pp. 35-7) The resemblance to witchcraft might cause many of us to agree with Adam!
Adam was, of course, clearly dysfunctional. "Adam knew his world was slipping away, for he could no longer control it." Adam is portrayed as morose and guilt-ridden, while Eve was happy, lively and well-adjusted (pp.38-9). Then Eve gives her daughters several treasures: a small clay figurine made from the mud of the Garden, and an asherah, a branch from the Tree of Life in the Garden. They are obviously to be considered sacred. She also tells her daughters, "Cherish earth. Stay close to all living things.." (p. 39)
The blasphemous themes go on throughout the book. This is written by a nun, one who is teaching at a Christian seminary. She is no doubt indoctrinating others into these same views, in defiance of countless Scriptural directives against idol worship (see related article), and against deference to any goddess, specifically Asherah (Judges 3:7). This was the goddess of the ancient Canaanites whose name was also given to the tree out of which sacred poles were constructed in her honor. There are many biblical proscriptions against witchcraft (Deuteronomy 18:10; 1 Samuel 15:23; Galatians 5:20) and against mocking or changing the name of God as given to us (Exodus 20:7; Acts 4:12). Certainly this type of apostasy is one of the reasons for the many references to "God's name" in Scripture. Evidently, we are not the first humans to try to make up new versions, and God is not unaware of how much trouble we can bring on ourselves in doing so.
In Moses' encounter with God on the mountain in Exodus, the Almighty name is virtually unspeakable (Exodus 3:14-15). Yet Ms. Winter has no problem at all with simply changing the gender, calling God Sophia at times, or "Godde" when the worshipper is a woman, "God" when it is a man, clearly implying that each person has a personal, variable, god.
Remember, this writer is a nun -- don't they take vows to be brides of Christ? This has all the earmarks of spiritual adultery. Perhaps one day soon the Catholic Church, and other denominations as well, will stop tolerating such nonsense.
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