The feminist critical deconstruction of Western culture and theology written by Luce Irigaray could be said to represent a certain branch of ecofeminist perspectives on religion. The article analyses the symbolic structures of suppression of women, body and nature and the exaltation of spirit, culture and the androcentric God, inherent in four hymns included in the new supplement to the book of hymns in the Lutheran Church of Sweden. The analysis shows that these symbolic structures are visible also in these (...) more recent hymns, even though they can be said to also consider and bring out women's experiences. Despite their `feminist' approach, they have not, on any deeper level, affected the subordination of women and the nature-given. (shrink)

Feminist Theology is not just a western phenomenon. It has roots in many traditions. After its development in the United States in the 1970s, it quickly expanded to include black, Latina and Asian women in the US. At the same time third world women in Africa, Asia and Latin America were developing Feminist Theology and it was finding expression in Judaism, Islam and Buddhism. Today Feminist Theology is both global and interreligious.

"Roger Garaudy was for many years at the centre of the French Communist Party but was eventually expelled for his liberal views. In the Seventies he developed a project to bring Marxism and Christianity together, to include all humanity in a project to set all people free. What emerges from Garaudy's project is a very modern Marxism, with its emphasis on the individual, its ecological politics, and in its insistence on religion as central to human emancipation. Although Garaudy himself became (...) frustrated by the West and converted to Islam in 1982, ending his life discredited in the West, it is certainly possible that Garaudy's project represents a good, perhaps even the best, starting point for Marxism in today's world"--. (shrink)

Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the (...) cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of women’s subordination has been severely challenged by liberal feminists, and rightly so for the sake of women’s survival and flourishing. This article utilizes the Social Trinity to provide a Christian feminist critique of patriarchal atonement models and theology towards the feminist goal of liberating women from male-perpetrated violence. Ultimately a reframing of God will be presented that includes women as full persons and calls them to resist the suffering of domestic abuse and to reclaim their full personhood as the imago Dei. (shrink)

Sheryl Swoopes is an African American woman and a celebrity in the US Women’s National Basketball Association. In 2005, she announced she was in a seven-year relationship with a woman and received a six figure endorsement deal with a lesbian cruise line. Swoopes was also branded as a mother and married to a man — inferring heterosexuality. The article uses the ‘coming out’ to look at the interconnections of race, gender, class, sexual orientation, and celebrity identities. Using discourse analysis the (...) article examines both academic and popular discourse to raise the question: ‘Is Sheryl Swoopes a lesbian?’ When can she self-identify as a lesbian and become an insider in the queer community? The article argues for feminists to see oppressions as multiplicative, rather than using the adding-on approach. Identifying celebrity as a capitalist identity, the article shows the challenges of identity and discourse and how they continue to frame our theological method. (shrink)

: Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject—or seeing (oneself as) "spirit"—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.

This paper explores the ways in which women’s nature has been defined as different from men’s in Mormonism. Unlike many mainstream Christian traditions, Mormons have a positive view of the Fall and of Eve, do not embrace the doctrine of original sin, and reject dualities which assign women to lower bodily categories in opposition to men’s higher rational ones. However, women in Mormonism are subordinated to men. This subordination is due, not to a sense that men are superior to women, (...) but to a sense that man’s distinct role is to be leader in church and family. This sense of the propriety of role differentiation coexists with romantic notions of women’s greater natural spirituality and altruism. In the last section of the paper, I discuss the ways in which feminist Mormons have critiqued the notions of gender role differentiation and women’s greater spiritual capacities. (shrink)

Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject-or seeing (oneself as) "spirit"-requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.

Scripture, the creeds, and tradition have provided the raw material that theology has attempted to refine. The contribution of much recent theology comes from new insight into these materials by women, blacks, and the Third World, often as examined by analytic tools derived from post‐Christian ideologies. The theology of Rosemary Ruether stands out because of her choice of sources, among which she includes documents excoriated as heretical by what she calls the patriarchal orthodoxy of the early Christian church. Because of (...) this it is useful to examine this type of theology in relation to other theological inquiries of recent years. The thesis of this paper is that, in her ability to incorporate source material hitherto regarded as heretical, Ruether has demonstrated the scientific character of this kind of theology. (shrink)

The article argues for a strong connection of spiritual and physical care and investigates the question of state- versus church-related social work through the example of a Lutheran women's organization that offers mothers’ recuperation. Through this example, it becomes obvious that too much involvement of the government is as much an obstacle as too little involvement that leaves the question of standards and regulations to the economic competition of social services.

Although many ecofeminists acknowledge heterosexism as a problem, a systematic exploration of the potential intersections of ecofeminist and queer theories has yet to be made. By interrogating social constructions of the "natural," the various uses of Christianity as a logic of domination, and the rhetoric of colonialism, this essay finds those theoretical intersections and argues for the importance of developing a queer ecofeminism.

The US TV series Mad Men, set in an advertising agency in 1960s New York, offers a vivid portrayal of corporate sexism in pre-feminist America, and yet its creators defend it as a ‘feminist’ show. Reflecting on the series, I will draw out two key elements which seem significant for a consideration of the current state of feminism in church and academy, both of which centre around what it means to remember or to forget. First, there is the power of (...) what might be called ‘the allegorical past’ in helping to shape the sensibilities of both feminist theory and feminist theology: reimagining the past in order to destabilize the present and to re-envision the future. But second there is the question of whether we have become too complacent – and forgetful about the sexual revolution of the past 50 years, and whether a new wave of ‘re-membering’ our feminist heritage is required, in order to rejuvenate progressive visions of critique and transformation. (shrink)

There are three ways in which bridges may be built between science and theology: spirituality, methodology, and content. Spirituality is the power which drives each to address reality and the expectations with which each approaches the pursuit of truth. The methodology of science is summarized in terms of three activities: taxonomy; the hypothetico‐deductive cycle; derivative technology. The content of science, especially with respect to the phenomena of givenness, connectedness and openness in the life sciences, is correlated with theological constructs. Attention (...) is drawn to the role of the double helix in biology and a possible parallel is proposed to the function of the icon in religion and theology. (shrink)

Shekhinah, the ‘cloud of Yahweh’ in the Bible, a synonym for God’s presence in the rabbinic tradition, and a feminine hypostasis in the Kabbalah, is a popular theological image in contemporary Jewish feminist circles. Shekhinah currently exists in many forms: she is another name for God, feminine, relational, experiential; she is a Goddess and the singular image that is sufficiently adaptable for a diverse range of postmodern feminist interpreters. However, the processes by which Shekhinah became the God/dess of Jewish feminism (...) have not been researched. Therefore, this article tracks the evolution of Shekhinah iconography in the Jewish tradition to gain an understanding of the appeal of these images within the context of Jewish feminism’s quest for an alternative to the androcentric Holy One, blessed be He. The article then traces the extent of Shekhinah theologies engendered by Second, Third-Wave and recent Jewish feminisms concluding that the plurality of contemporary spirituality and the general rejection of ‘systematic’ models of theology are not necessarily problematic. Rather, Shekhinah is argued to be a binding agent for diverse religionists, and one which has become normative to Jewish feminist theology. (shrink)

Stripping the Virgin Mary of the myths, stories, and dogmas surrounding her is a task that has particularly appealed to a branch of feminist theology which seeks to reclaim her as a figure of female empowerment. This article aims to explore the transformation of Mary’s body into an element of resistance in the work of some contemporary artists. By depicting her nude or semi-nude, artists disrupt the gender values commonly associated with the Virgin and open up alternative possibilities of affirmative (...) selfhood through her body. I contend that, in these works, the Virgin’s body functions as a ‘relational’ body that enters into dialogue with hitherto marginalized categories, such as the carnal, the sensual, the notion of fleshly materiality, or even the excluded sexualities of transgender people. (shrink)

This article begins with personal reflections on becoming a feminist. I reflect on the way my feminism has shaped my work as an academic and writer. Particular attention is paid to the importance of restating feminist principles for a turbulent age where the gains of the women’s movement are under threat. If these reflections aim to restate feminist claims for the present and future, the reflections that follow from a number of young women suggest ways in which the Next Generation (...) are also thinking again – or perhaps for the first time – about the claims of feminism and the relevance to their lives. (shrink)

On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) suggest that, even though the existence of horrendous evil does not resolve evidential ambiguity in favour of atheism, there are reasonable value commitments that would preclude those who hold them from satisfying extended Jamesian fideist conditions for committing themselves to classical theism. I then begin a discussion of a possible revisionary theistic alternative (in the Christian tradition) which – one might hope – may meet those conditions. An earlier, shorter, version of this paper was delivered as a keynote address at the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author suggests that (...) feminist theologians/thealogians should be aware of this popular understanding of Mary; and consider what it is about Mary Magdalene as the sacred feminine/bride of Jesus/sophia that captures the public imagination in a way that other feminist christologies do not. (shrink)

This paper is an attempt to look at the concept of embodiment in relation to incarnation and the maleness of Christ. It explores how feminist authors continue a critical engagement with Christology trying to carry on the retelling of Jesus' story. It appears that embodiment might play a crucial role as feminist theology tries to theorize the maleness of Christ and to consider it positively. The paper suggests that engagement with the maleness of Christ as prophetic could be beneficial in (...) a further search for symbolization of the divine through male and female bodies. (shrink)

Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...) to evolutionary developments and philosophical and theological foundations. A shift to whole brain functioning with more differentiated investigations came during the second phase in the 1980s. Empirical studies corroborated the earlier analytical speculations in neurotheology and advanced the heuristic value or using the whole brain as a metaphor for understanding religion. By the third phase of the 1990s, meaning‐making and integrating consciousness emerged as shaping the agenda between religion and cognitive neuroscience. The emerging methodology combines analogical continuities among levels of complexity and metaphorical leaps of inferential patterning. (shrink)

This article explores the relationship between music and ecofeminist theology and investigates how music and sound can advance the development of ecofeminist thought. On a physical level, the act of breathing connects humankind with the earth’s atmosphere and the element of air produces music and sound. On a theological level, traditional church teachings about the power and danger of music have reflected similar warnings about women and nature. Ecofeminist theologian Sally McFague made a persuasive case for metaphorical theology that supported (...) the arts being included in theological development. Religious Studies scholar Heidi Epstein engaged McFague’s metaphorical theology to develop a feminist theology of music and featured female composers including Hildegard of Bingen. I propose that metaphorical theology and music can also connect through the development of sonic metaphors. Sonic metaphors are created with pitch, rhythm, and sound. While most metaphors rely on the eyes to process written text and visual art, sonic metaphors are processed through the ears and offer different pathways for cognition. Sonic metaphors have been underutilized in theology and they offer potential for exploring theological concepts that can be challenging to comprehend through textual or visual means. These metaphors are particularly applicable for developing ecofeminist theology because sound and music can connect our bodies with nature in illuminating ways. I include examples from my own musical background, and I offer suggestions for non-musicians and ecofeminist theologians who want to incorporate sonic metaphors into their own creative theological reflection. (shrink)

Feminism as a radical discourse has always been a challenge to Christian Theology. The contemporary deconstructive feminist social thought that signals a radical epistemic shift in transnational politics, economics and culture invokes theology to re-locate its methodology and focus. Gayatri Chakravorty Spivak’s deconstructive feminism re-positions contemporary feminist thought in a post-Marxist, postcolonial, and postmodern epistemological context. This article tries to explore the methodological significance of the Spivakian de-constructive feminist epistemology and to sketch out its implications on the contemporary theological program. (...) The thesis is analysed in three major sections. The first section is an introduction to the Spivakian epistemological ‘itinerary’. The second section tries to explicate the contours of Spivakian feminist epistemology by elucidating three specific categories, viz: subalternity, marginality, and planetarity. The third section explores its implications on theological methodology in conversation with some of the contemporary postcolonial feminist theologians who engage creatively with Spivak. Spivakian feminist epistemology is being signified here in order to re-imagine a feminist systematic theology in a post-globalized context. (shrink)

The marginal position of women within the Western tradition provides a critical vantage point for feminist redevelopment of the notion of God. Feminists tend to replace the classical categories of substance philosophies traditionally used for God with relational categories often drawn from organic philosophies. They also project the dynamic character of language itself into the discussion of God. This essay focuses on these issues as they are developed by Mary Daly and Rebecca Chopp.

This article explores the importance of imagination and art when developing and working with theology, particularly feminist theology. It begins with a short review of selected periods in Christian history that either supported or warned against the use of imagination and art in classical theological development. Feminist theology has had a different history because since its inception, imagination has been central to the formation and exploration of the field. Imagination and art have continued to develop and promote feminist theological worship, (...) and backlash against feminist theology has also focused on these artistic expressions. I propose the term theological imaginizing for the intentional engagement and exploration of imagination and art with theology, and I share insights based on my field research for integrating feminist theology with art in Christian worship today. (shrink)

Historical progress has largely been described in terms of the power to order social and ecological realities according to the interests of a few. Their concepts, images, and metaphors have transmitted knowledge (both explicit and tacit) that has come to be regarded as received wisdom. This kind of power, which has shaped (as well as described) history, has belonged primarily to men; whereas women's nature and, accordingly, their power have been defined primarily in terms of sexuality. Men's control of women's (...) sexuality is therefore the source of the disqualification of women as free agents‐that is, as significant participants in, say, scientific and religious meaning‐giving processes. Thus morality requires reevaluation of our assumptions about human nature. Most importantly, it demands that female sexuality be considered within the context of rationality and spirituality. (shrink)

The author reflects on her own experience as a congregational minister and in national and international positions of leadership, alongside working in Feminist Theology and the development of inclusive language in worship. As a minister and leader, she has found herself cast in a male role, and thus prevented from modeling women’s leadership in a way that might empower other women.