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Once God is called female, then, the metaphor of birth and the identification of the deity with nature and its processes become inevitable Ahuva Zache affirms that using both masculine and feminine language for God can be a positive thing, but reminds her Reform Jewish readership that God is beyond gender (Is God male, female, both or neither?How should we phrase our prayers in response to God’s gender?In 1976, Rita Gross published the article "Female God Language in a Jewish Context" (Davka Magazine 17), which Jewish scholar and feminist Judith Plaskow considers "probably the first article to deal theoretically with the issue of female God-language in a Jewish context".The experience of praying with Siddur Nashim [the first Sabbath prayer book to refer to God using female pronouns and imagery] ... For the first time, I understood what it meant to be made in God's image., in the Union for Reform Judaism's i Torah, [2]Feminine imagery of God does not in any way threaten Judaism.On the contrary, it enhances the Jewish understanding of God, which should not be limited to masculine metaphors.Images of women representing mother earth, and mother nature, are timeless.
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Feminist spirituality may also object to images of God that they perceive as authoritarian, parental, or disciplinarian, instead emphasizing "maternal" attributes such as nurturing, acceptance, and creativity. Christ is the author of the widely reprinted essay "Why Women Need the Goddess", which argues in favor of the concept of there having been an ancient religion of a supreme goddess. Christ also co-edited the classic feminist religion anthologies Weaving the Visions: New Patterns in Feminist Spirituality (1989) and Womanspirit Rising (1979/1989); the latter included her essay Why Women Need the Goddess.How wonderful to gain access to those feelings and perceptions.Siddur Nashim was self-published in 1976 by Naomi Janowitz and Margaret Wenig.This seems to be a misunderstanding of the experimental base of all theological reflection.
What have been called the objective sources of theology; Scripture and tradition, are themselves codified collective human experience.They do this by emphasizing that which most clearly distinguishes the female experience from the male.
