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ORDER a Custom Made Rosary!
Each morning Pastor Stacy and members of herchurch pray the Goddess Rosary, remembering
the struggles of women everywhere, while adding a bead at each prayer.
Send brief info about your self and journey so we can customize your rosary for you. Donate $30
for each Rosary . We now offer secure online payments through Paypal! You may use your
credit card through Paypal at this site.
Or you can mail a check made out to Ebenezer Lutheran Church, return address, something about
yourself, and your Rosary will be custom made and sent to you immediately! Stones/colors chosen specifically
for you.
or mail check/request to:
Rosary Project
Ebenezer Lutheran Church
678 Portola Dr.
San Francisco, CA 94127
Semi-precious gemstones beads are used for each rosary. We attempt to get fair trade beads, especially
those made by women. Proceeds go toward the development of this ministry and projects that promote justice and peace.
Gemstones may include: Rose
Quartz, Unikite, Amethyst, Agates, Hematite, Jasper, Tiger Eye, Sodalite, Carnelian, Natural Mother of Pearl,
Aventurine, Jades, Rhodinite, Obsidians, Bloodstone, and others.
Suggested prayers included.
You may also commission Goddess Rosaries for others - share your stories with us.
Rosaries
are made the day the order arrives in our hands. Send yours today!
Goddess Rosary, Meditation Time -- Wednesdays 7:00 PM
EVERY WEDNESDAY, the sanctuary of Ebenezer/herchurch is open from 7:00 - 8:00 PM. Goddess Rosary Beads will be available for use during that time.
Prayers and suggested meditations will be on hand as well as incense, candles and bells. Community spoken Goddess Rosary will
be conducted at twenty minute intervals: 7:10, 7:30
and 7:50 PM. You may come and go as you wish, and use the prayer stations at any time. In an attempt to use Biblical, century-old images and developing connections with the Holy Other, the Goddess
rosary is grounded in traditions of the Christian Church and the proclamation of the gospel which is a vision of release from
bondage for a new creation. Midweek is a good time for you to re-center your
hectic paced week and allow the sacred to surround and embrace you!
Come share this spiritual and awe-filled experience.
Design/make your own Goddess Rosary on the 3rd Wednesday
of the month. Beads, instructions and tea provided! 8:00 PM
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FEMININE IMAGES, METAPHORS,
NAMES AND SYMBOLS for
GOD are not new but found in scripture, Christian tradition and faith experiences. These treasures that have helped people connect with the Divine for centuries have often been hidden, buried,
“white-washed,” denied, or banished from Judeo-Christian communities and along with them the dignity, equality
and voices of women.
In the Christian tradition, God as Father plays an important
role. Worship in the congregations of almost every denomination is addressed
to God as Father. But an exclusive emphasis on speaking of God as Father contributes
to a limited understanding of God, an understanding that supports a domination structure that oppresses and subordinates women. Jesus’ use of “Abba” was offered as a revolutionary deconstruction
of domination structures of his day in both religious and social institutions.
“Christian theology has always recognized, theoretically,
that all language for God is analogical or metaphorical, not literal …. To take one image drawn from one gender and
in one sociological context as normative for God is to legitimate this gender and social group as the normative possessors
of the image of God and the representatives of God on earth. This is idolatry.”
– Rosemary Radford Ruether.
It is not the intent or goal of the Sunday liturgy in
this place to seek the eradication of masculine metaphors for God from Christendom but rather to speak and seek the holy liberation
that is the core of the church and the One to whom the church gives witness.
One might suggest, then, that it is better to eliminate
sexual references to the Divine altogether. However, until the feminine is revalued
and women are seen as valuable in the image of the Divine (in all places on the planet), we are left with an imbalance of
understanding of the godhead. Neutral names or images for the Divine would be
heard as masculine, and women would still be viewed in the image of the Divine in some secondary kind of way.
Claiming and celebrating female images of God in the
scripture and the continued revelation of the presence of the Divine is an attempt to balance the predominantly androcentric
and hierarchical images of God that abound in our biblical tradition. However,
we need to also confront the biblical texts, products of their day and cultures, for the blatant patriarchal biases and
misogynist attitudes.
The use of “feminine” images and language
for the Divine underscores the issue of justice. There is a direct correspondence
between the Church’s attitudes and actions towards women and the abuse of women.
God-language is about relationship. None of the individual names, images, symbols, or concepts for God/dess in Christian talk can ever capture
who or what God/dess is. But the exclusive use of some will distort and manipulate
the presentation of God/dess, either by deliberative choice or misintentions.
The symbols (metaphors and naming) of God/dess gives
way to ways of thought and patterns for behavior. The core symbols we use for
the Divine represent what we take to be true and of the highest good. They become
“the ultimate point of reference for understanding experience, life and the world.” (Elizabeth A. Johnson)
These symbols or images shape our worldview, our ethical
system, and our social practice. For example, if the key symbol for God is a
male king we gravitate towards a culture that values and enthrones domination and masculinity.
Is that the intention of the Church or the Holy One?
The incarnated Word in Jesus and the scriptures makes
clear the certainty that God/dess resides with the oppressed. And so must we.
Exclusively male God-language undermines human dignity for woman, and ultimately men as well. The result is a fractured community.
The inclusion and the return to the feminine divine is a necessary
part of the spiritual journey for both women and men. WE HOPE our liturgy and community will be of great help to you in that
journey!
Experiencing the Goddess Rosary
by
Dalyn Cook
The banner on the outside of Ebenezer Lutheran Church boldly proclaims “Goddess Rosary Every Wednesday 7 p.m.” Doubtless this
precipitates questions in the minds of passers-by: a rosary at a Lutheran church? A feminist take on a ritual indigenous to
a denomination with an especially strong patriarchal foundation? I was eager to experience this new phenomenon, and it was
with open mind and heart that I entered Ebenezer on my first Wednesday evening in the City. Thought the church was empty,
I felt that I had stepped into a Presence, like a mother’s warm embrace. The attendees were few in number, yet there
was a sense of fullness in this welcoming space. I inhaled deeply the earthy scent of the incense, sending up delicate tendrils
of smoke which curled around the altar in a nimbus visible against the warm rays of the evening sun filtering through the
stained-glass windows.
From
the basket of rosaries, I took into my hand a strand of vibrantly-colored beads with a silver goddess icon in place of the
traditional cross. The goddesses came in a variety of shapes and sizes, celebrating the beauty of the feminine form; I found
reflections of my own figure in the full hips and Rubenesque curves of my goddess. Once gathered, we began to recite together
the “Our Mother” and “Hail Goddess” prayers. At first, it was awkward as we broke the silence together,
yet as our lips became accustomed to the shape and rhythm of the words, a lyrical and rhythmic unison chant emerged. I felt
my own voice fortified, made fuller by the others. As we made our way around the rosary, the words flowed easily, and the
text itself receded into the background, becoming a gently murmuring accompaniment to our silent prayers and meditations.
Between rosaries, we were afforded a moment for personal
reflection; some women went to the altar to light incense or candles, some rang bells or sounded the Tibetan bowls, which
resounded vibrantly, others kneeled. I closed my eyes and leaned back my head, as a child leans back into a mother’s
lap, drinking in the calm and the peace, sending my prayers and thoughts skyward. The church became a true sanctuary: the
rumble of the traffic outside, the sounds of the daily grind had receded, and we were gathered in a precious moment of stillness
and repose, a rare moment where we were in the now, savoring the depth of the moment, our minds freed and our souls
opened up as blossoms. Following a third and final recitation of the rosary, we remained still, and slowly everyone rose and
headed home, perhaps an hour later than usual, but refreshed, nourished, and ready to embrace the world again.
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Our God/dess Rosary
is not a prayer of contrition or act of penance but a celebration and liberation as one enters into holy communion with “She
Who Is” in order to journey inward, journey outward and journey together with people of justice and faith.
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Lutheran sisters
and brothers: if you are visiting our website for the first time and read or see something that seems incongruent
with our theological heritage please be sure you note the whole picture of our ministry and GOSPEL proclamation by looking
at each page. Especially reflect on our mission statement on our home page or the info about us or the brief article about language for God. Including masculine and feminine references to
God/dess in worship lays the foundation for including women and men as equal leaders in the church and in soiciety and embraces
the priesthood of all believers initiated in our baptisms. God/dess is beyond gender and at the same time inclusive
of both genders. Using exclusively masculine terms and systems of domination is contrary to the Gospel and the heart
of the risen Christ and the mission of the church.
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A few comments from our rosary recipients:
Thank you so much for making such a lovely rosary. The green stones are
just beautiful. It was much more than I expected.
–Karen
I was so inspired and hope-filled to discover your website. I hadn’t
dreamed I’d see the embrace of feminine images of God in the Lutheran church this “soon.” -Christine
I think men are longing for a return to the Goddess and want their worship to be focused on Her. –Steve
I am so very grateful for and excited about what your church is doing! Bringing
the Goddess deeper into my life will help heal my pent up anger ... and to resolve my feelings of despise toward the “male
God” figure I was brought up with. – Mary
The Goddess Rosary has finally given me the ability to focus in prayer. –Marci
I live among a family and a climate that silences my longings for feminine images of God, but the rosary now brings
a wonderful connection. --Annie
Praying the Goddess rosary has made the aspects of liberation and empowerment real for my Christian life. –Doris
Thanks again for the Goddess Rosary -Karolina (Carol Christ)
The colors and stones touched my heart and soul. The prayers are beautiful. I wish I lived closer to share
in the community prayer, but for now each day I pray the rosary whereever I am. I loved ording on line! Thanks - Terry
| Goddess Rosary Beads |
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My Rosary is so beautiful and the note included brought me to tears...picturing a circle of women at the goddess
rosary praying for me makes me feel very comforted. -NW
I minored in religion at college and have a great interest in all religions. I have been a feminist since 1972
and find patriarchal language at church to be very offensive. I look forward to reciving the rosary. - Mary
WOW - coming from RC tradition I thought I'd never return to the Rosary. But here it is and here SHE IS.
Blessed be, Mairly
Hail Goddess full of grace.
Blessed are you
and blessed are all the fruits
of your womb.
For you are the MOTHER
of us all.
Hear
us now
and in all our needs.
O blessed be, O blessed
be. Amen
(adapted from Carol Christ)
ROSARY: The word
Rosary comes from the Latin for "rose garden," and it is the general term used both for the prayer beads of the Christian,
Hindu, Buddhist, and Muslim traditions and for sets of prayers said with the beads. As a tool of meditation, it is meant,
by its repetitions, to free up the mind so that it focuses on the sole act of pray.
JESUS, incarnating God/dess
in word, deed and being prayed often!
Recommended Reading:
Beads of Faith by Susannah Marriot
and Gray Henery
A String and A Prayer, How to make and Use
Prayer Beads by Eleanor Wiley and Maggie Oman Shannon.
A Book of Women's Altars by Nancy Cunningham
and Denise Geddes
Altars Made Easy by Peg Streep
Introducing Feminist Theology by Anne M.
Clifford
“Reconstructionist
feminist theologians seeking a liberating theological core for women within the Christian tradition, while also envisioning
a deeper transformation, a true reconstruction, not only of their church structures but also of civil society. Reinterpreting the traditional symbols and ideas of Christianity without abandoning God revealed in Jesus
Christ is possible and desirable.
What makes a Reconstructionist feminist theology Christian?
The short answer is Jesus. The somewhat longer answer is the gospel vision of
release from bondage for a new creation – the realization of the reign of God, proclaimed by Jesus, the Christ, in word
and deed. Jesus’ powerful social vision was incarnate in the inclusive
community of women and men, drawn together and empowered by Jesus to preach the good news of God’s coming reign…
Feminist interpretation of the Bible and church teachings
requires that attention be given to what does and does not liberate women and men from the effects of patriarchy. If a biblical text, church teaching, or an interpretation of either does not liberate, then it either must
not be true or has been misinterpreted. This insight is rooted in the words of
Jesus, ‘You will know the truth, and the truth will set you free.” - Anne
M. Clifford, Introducing Feminist Theology pp. 33-37
Exclusively masculine God-language is oppressive and idolatrous. It undermines the human equality of women
made in the divine image, resulting in social and economic injustice. We also create an idol when we worship only a
masculine deity, breaking the commandment against idolatry (Exodus 20:4). If we look closely at the worship language
and the visual images in most churches, we see that we worship a white male God. Although the bible pictures God as
Father, it gives a wide variety of other pictures. It is thus unbiblical, idolatrous, and oppressive to use only masculine
images... Jan Aldredge-Clanton, In Wose Image, God and Gender. -introduction.
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"It is a fact that the Christian tradition has overemphasized masculine images of Christ to the detriment of both
men and women. Men still bear a disportionate burden of leadership in both church and society, and women still lack
equal decision-making power and opportunities to develop fully their gifts. Adding CHRIST-SOPHIA and SHE to the language
of Christian belief and worship brings home Jesus' message of good news for the poor and oppressed in a new and powerful way.
These feminine references also serve as a vivid reminder to christian men to model their lives on the feminist Jesus,
who overcame the temptation to exercise male domination so that he might liberate and empower women and men, and enable them
to work as equal partners toward the reign of God." -- Jan Aldredge-Clanton, In Search of the Christ-Sophia,
An Inclusive Christology for Liberating Christians. p. 53
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“The metaphor “Father,”
used for God, occurs in every book of the New Testament except its shortest work, 3 John.
It is used for God over one hundred times in the Gospel of John alone. It
is, of course, a male metaphor, and leads those who read it to repeatedly think of God as a male being... By repetition. however,
all metaphors tend to lose their metaphorical meaning, and begin to be understood as propositions, as literal statements. This has happened in the church with the New Testament metaphor, “Father.” By speaking to God, and referring to God again and again, as “Father,”
one may begin to think of God, literally, as a “Father,” hence also as a male being...”
General Introduction to The
New Testament and Psalms – An Inclusive Version, The Editors, including
Lutheran Theologian Dr. Victor Roland Gold. Oxford University
Press, © 1995
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