“In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.” Genesis 1: 1-2
In “the World of the Trinity” of Jurgen Moltmann, he tries to explain how God can create from a formless void when God was understood as omnipresent and omnipotent. As all powerful and ever present, how can there even be a time and space where God was not present? According to Moltmann, God’s ‘self-limiting’ in the act of Creation to create “the Other” and allow the other to evolve with freedom explains our capacity to reason and act independently, the suffering which is the consequence of individual sin and structural evil; and the characteristics of our relationship with God which is consensual, liberating and empowering.
Pursuing this discourse, I would like to articulate from a feminist perspective: God is like a good mother who conceives a child in her womb, infusing the unborn with all her gifts, creating from the best characteristics and possibilities. God is pleased with the creature in God’s womb. It exhibits God’s fertility and God knows the child is of God. But God does not conceive to hold, to possess and to control. God creates out of love and to liberate. And so God suffers in the birth of “the Other” in a moment and in a space where there is uncertainty and vulnerability. At birth, God looks at “the Other” and sees that which has been created is unique and separate even if is in the image of God. God expresses love so that the Other can respond in love. God honors and respects God’s creation so that the Other can honor and respect in return. God liberates so that the Other can also be liberating. But God does not create the Other for God alone. God creates so that the Other can also love, honor and liberate other Others.
We often characterize God as powerful, willful and in control. This discourse of a self-limiting God is a profound theological understanding. God denies self, creates space for others, honors the evolution of the Other and liberates. To be in God’s image is not just hold power and perfection but also to limit self and to be vulnerable. For the males and females, elder and youth, leaders and followers, this way of relating enables egalitarian, mutual, and life-affirming relationships where the power is not possessed by one but shared. In Moltmann’s discourse of the Doctrine of the Trinity and Creation, God does monopolize power but empowers. This is an important theological understanding for church and society today.
Pregnant Woman doula by AlishaVernon