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This issue of Priscilla Papers includes an article by Abigail Dolan titled, “Imagining a Feminine God.” Abby’s article was among the winners of CBE International’s 2017 student paper competition. The other winners, also published here, are Haley Gabrielle and Nikki Holland. In this issue you will also read articles on 1 Peter 3 by John Nugent and on wealthy women of the NT era by Margaret Mowczko.

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Academic

Naming God as “Sophia” critically aligns the Divine with a specifically female concept, while also expanding the theological understanding of the character and attributes of God-Sophia.

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The God presented by the biblical authors and worshipped in the Church today cannot be regarded as having gender, any more than God can be regarded as having race or color. In recognizing this truth, we will be more free to use inclusive metaphors for God.

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"In many modern churches, only masculine language for God is deemed acceptable. This restriction is historically and, more importantly, biblically unfounded ... By having an essentially masculine view of God, we blind ourselves to other ways we may connect to God and understand God. This not only distorts our image of God, but a purely masculine view also negatively affects the way we interact with one another—most prominently, how the church interacts with women."

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Julian of Norwich, in her Revelations of Divine Love, recounts and meditates on her revelations of Christ dying and the significance of his body and blood in his work of salvation and continued work of sustaining us.

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Recent events in the evangelical community—particularly with the release of Todays New International Version (TNIV) Bible translation—have raised concerns over masculine language. Does Jesus ask us to be fishers of people or fishers of men (Matt. 4:19)? Is there a difference? Should we be afraid to use words like people, especially when the ancient text and context warrants this?

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In the search for a more inclusive understanding of God, the feminine “Sophia” has for many persons become a bridge between traditional Christianity and feminist concerns. So we ask: Who is Sophia, and where did she come from? Is she the long-awaited answer to this search?

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