Laura Smit is a professor of theology at Calvin College and the author of Loves Me, Loves Me Not: The Ethics of Unrequited Love (Baker Academic). She is also a contributor to Conversations with the Confessions: Dialogue in the Reformed Tradition, ed. Joseph Small. In the latter volume, the quality of the essays are rather mixed, leaving me unimpressed on the whole. But I did appreciate Smit’s essay, “Who is God?,” even though it only skims the surface of several important discussions in systematics on the doctrine of God. The volume is targeting a broad audience of thoughtful layfolks and their pastors, not academics.
In particular, I liked her remarks in favor of using gendered (masculine) language for God. As every reader of this blog knows, I have no qualms about using masculine language for God, and I am especially disinclined to ever use “Godself.” In the mainline Protestant milieu, this is a battle hardly worth waging. We lost. In a typical mainline sermon, you can expect to hear some of the most tortured English for the sake of avoiding “him” or “himself.” I am not entirely insensitive to their reasoning. I have friends and classmates who disagree with me. I know all of their arguments, often passionately expressed. I still disagree. Laura Smit expresses some of my thoughts:
Gendered language for God clearly fits into the first category [analogical language]. God is beyond male and female, so when we use either male or female language for God, we are speaking analogically, using language that applies properly and originally to human experience and applying it to God. Some people argue that instead of using gendered language, we should avoid the use of either male or female language when speaking of God, simply repeating the word “God” in place of using pronouns such as “he” or “himself.” I once used such God-language for about a year, avoiding pronouns when speaking of God by always substituting the noun “God.” By the end of the year I noticed something rather disturbing: My idea of God had become impersonal. Since our human experience of personal interaction is always gendered, ungendered language suggests a lack of personal presence, and I had come to think of God as an impersonal force rather than a personal being. This is a significant problem, since being personal, like being loving, is a quality that belongs properly and originally to God and is applied to human beings only analogically. Language that makes us think of God as less personal than humans should be avoided, just as we should shun any language that makes us think of God as less loving than we are. Insofar as ungendered language is an effort to speak more literally (or univocally) about God without using analogical language, it is doomed to failure, since human language is simply not up to the task. But we should note that ungendered language also fails to function analogically, since we have no analogous experience of relating to an ungendered person that might illuminate such language when applied to God.
So, why not just use both masculine and feminine?
I had to use either male or female language, or some combination of the two. Thus, I spent another year of my life using male language for the Father and the Son, while using female language for the Holy Spirit. As my understanding of the unity of God deepened, however, I came to realize that such language suggests that the three persons have different natures. In fact, it leads toward tritheism, as if the Trinity is made up of three separate gods rather than three persons who share in one nature.
[Laura Smit, “Who is God?,” Conversations with the Confessions, pp. 96-96.]
There is still the option of alternating between masculine and feminine when referring to God, though not when referring to the persons. I still disagree with that option, though a rebuttal would require a more thorough treatment than Smit offers.
If you would like to delve deeper, I recommend Donald Bloesch’s The Battle for the Trinity: The Debate Over Inclusive God-Language. In the edition that I own, Elizabeth Achtemeier wrote a hardnosed preface, expressing her intense displeasure at feminist arguments for revising the church’s language of God. Bloesch also wrote Is the Bible Sexist?, which I have not read. Bloesch is best known for his multi-volume systematic theology and his two-volume Essentials of Evangelical Theology, which you can (and should) purchase used at little cost.
Image: Laura Smit at the Presbyterian Fellowship Conference on Theology, San Diego, January 2015.