Sofiologinė Švč. Trejybės asmenų samprata Elisabeth A. Johnson feministinėje teologijoje
| Author | Affiliation | |
|---|---|---|
LT |
| Date | Issue | Start Page | End Page |
|---|---|---|---|
2009 | 31(59) | 53 | 72 |
Kalbėjimas apie moteriškumą, esantį Dieve, ar netgi apie Dievo moteriškumą kilo visai neseniai kaip moterų teologijos reakcija į amžius trukusį vyrų ir vyriškos teologijos dominavimą krikščionybėje. Iš tiesų daugelyje kalbų Dievas, Tėvas, Sūnus ir Šventoji Dvasia yra vyriškosios giminės žodžiai. Hebrajų ir lietuvių kalbos, nusakančios „Dvasią“ moteriškąja gimine, yra retos išimtys. Ar tai nėra filologinis klausimas, neturintis nieko bendro su teologiniu svarstymu apie Dievo prigimtį? Šiame straipsnyje aptariamas amerikietės teologės Elisabeth A. Johnson požiūris į kalbą apie Dievą. Analizuojant autorės veikalus keliamas klausimas – kiek katalikų teologijai yra vertingos feministinės teologijos įžvalgos ir kiek jos dera su tradiciniu Bažnyčios mokymu apie Tėvą, Sūnų ir Šventąją Dvasią.
The discussion about femininity in God, or even the question of God’s femininity has recently come as a reac-tion of feminist theology to the domination of men and masculine theology in Christianity. In many languages God, Father, Son and Holy Spirit are the words of masculine gender and a feminine gender for “Spirit” in He-brew and Lithuanian are rare exceptions. The question, which was considered as merely arbitrary, nowadays is held in all seriousness. Isn’t it just a philological question which has nothing in common with the theological consideration about the nature of God. Christian feminist theology, in this article represented by an American theologian Elisa-beth A. Johnson, maintains that we do not have to understand the language about God literary. Our language is essentially connected with this world human experience and always influenced by the cultural environment. Therefore, the language about God in theology should be used in a very careful hermeneutical way. Moderate Christian feminist theologians, such as Elisabeth A. Johnson, contrary to the radical feminist authors imply that feminine images of God do not deny masculine images. Elisabeth A. Johnson in her fundamental study “She Who Is” and numerous articles focuses both on the question of the language and the exaggerated mascu-linity of theology in the past, but presents reconsidered interpretation of biblical texts as well. One of the essential texts in the Hebrew Bible is the text about revelation of God’s name in a burning bush to Moses. Elisabeth A. Johnson insists, that this name originally found in verbal form says nothing about gen-der of the speaker. Therefore, we may speak about God not only as “He Who Is”, but also about God as “She Who Is”. [...]