Elizabeth A. Johnson
First off, a person can no longer be a Christian out of social convention or inherited custom. To be a Christian now requires a personal decision, the kind of decision that brings about a change of heart and sustains long-term commitment. Not cultural Christianity but a diaspora church, scattered among unbelievers and believers of various stripes, becomes the setting for this free act of faith. Furthermore, when a person does come to engage belief in a personal way society makes this difficult to do…. When, nevertheless persons do make a free act of faith, the factors characteristic of the modern world impart a distinctive stamp to their spiritual experience. This is not surprising, since the path to God always winds through the historical circumstances of peoples’ times and places. Inhabiting a secular, pluralistic culture, breathing its atmosphere and conducting their daily lives according to its pragmatic tenets, Christians today have absorbed the concrete pattern of modernity into their very soul….
Mystical and practical, Christian life then becomes a passion for God that encompasses the suffering, the passion, of others, committing people to resistance against injustice for the living in hope of universal justice even for the dead. The mystery of iniquity is not thereby resolved. Theological reasoning remains unreconciled to the surd of evil. It keeps on judging: this should not be. But God is love and has promised to prove it. The dangerous memory of the crucified and risen Jesus in solidarity with all the dead keeps the question open while laying down a hopeful, compassionate path for mature discipleship….
A simple thought experiment may bring home the depth of this biblical revelation about the nature of God. Is there a single text where in vigorous “thus says the Lord” fashion people are counseled to oppress the poor, to rob from the widow, to put on a big show of sacrifice at the expense of doing justice? Is there a text where God delights in seeing people — or any creatures — in agony? Suffering happens; indeed some texts interpret war and exile as divine punishment for the sin of the people as a whole, sin that includes precisely the acts of oppressing the poor. But even here, God’s anger lasts for a moment, divine mercy for ten thousand years. Taken from start to finish, as a whole, the Bible reveals God as compassionate lover of justice, on the side of the oppressed to the point where “those who oppress the poor insult their Maker” (Prov 14:31)….
Far from being silly or faddish, the theological approach women are pioneering goes forward with the conviction that only if God is named in this more complete way, only if the full reality of historical women of all races and classes enters into our symbol of the divine, only then will the idolatrous fixation on one image of God be broken, will women be empowered at their deepest core, and will religious and civic communities be converted toward healing justice in the concrete. Along the way, every female naming of the Holy produces one more fragment of the truth of the mystery of divine Sophia’s gracious hospitality toward all human beings and the earth.
For many moons of centuries, theology dismissed other religions as pagan inventions or condescended to them as deficient ways people had of stumbling toward the divine. Actual dialogic encounter with other religions leads to a different view. Assuming that the real presence of grace and truth can only have a diving origin, the religions can be seen as God’s handiwork. In them we catch a first glimpse of the overflowing generosity of the God who has left no people abandoned but has bestowed divine love on every culture. This is the grace of our age: encountering multiple religious traditions widens the horizon wherein we catch sight of God’s loving plenitude. Thus we are enabled to approach the mystery every more deeply.