Let’s be upfront. There’s probably no way for me to write a series like this and not be called the dreaded “H” word: “heretic.” Earlier this year, fellow Southern Baptist Owen Strachan farewelled Rachel Held Evans for a post she WROTE TWO YEARS AGO. I really don’t expect Strachan and the like to change their views. However, there are a lot of Christians who are earnestly seeking to partake in the larger tradition of historic Christianity. Orthodox historic Christianity does NOT BEGIN AND END with The United States of America.
What I am looking for in a Trinitarian theology is a theology that includes both Western and Eastern Christianity, that can reconcile the two, as well as witness to the reconciliation that Christ has brought between men and women.
Now, there are some Christian writers that claim that people who refer to God as She/Her have left orthodox Nicene-Chalcedonian Christianity altogether. Is there a theological surplus that makes room in Nicea-Chalcedon that makes room to discuss the divine feminine? Also, what are the trajectories and ethical implications of including the divine feminine in our liturgical practices and sermons? This I will discuss and more in dialogue with early Christian communities and church historians.
Here is the order of the plan series:
the divine feminine: God the Father
the divine feminine: God the Son
the divine feminine: God the Holy Spirit
the divine feminine: Trajectories and Ethics
the divine feminine: Conclusion
