Feminist Theology is often called as Social Movement Theology. Why?

How

Feminist

Theology

and

Feminist

Methodology

differ

from

Androcentric and Metaphysical Theology?

In the past many years, feminist movements and theories have challenged the old common
sense reality maps of andocentrism and kyriocentrism which take it for granted and common
sense that the world and reality are elite male defined and dominated.
-Elisabeth Schussler Fiorenza1
Introduction:
Feminist theology emerged from the notion that Christian theology and the institutional
embodiment of Christianity not only excluded women's voices and experiences, but also
developed practices that are sexist, patriarchal, and androcentric. Contemporary feminist
theology finds its historical roots with those who challenge theologians who defined what it
meant to be a human being from the perspective of patriarchal, male experience. History of
Christianity records the exclusion of women and their experience in its practices and
discourses. Feminist theological thought as we associate today which emerged after 1960s
tried to analyse the effects of this exclusion of women and negative anthropology of God,
nature, sin, grace, Christology, redemption and ecclesiology. Thus it was a quest for
alternative traditions which include women and men and also transformation of male symbols
and a search for inclusive symbols used for God and humans. This paper locates feminist
theology as part of social movement theology and highlights the feminist methodology in
relation with androcentric and metaphysical theology focusing on Christian tradition.
Feminist Theology as Social Movement Theology
1. A Critique of the Prevailing System
The assertion that feminist theology and ethics must represent a critique of the prevailing
system is the assumption that feminist ethics must subvert women's subordination. Liberation
theologians have argued that not only are they proposing a new methodology for theology,
but that they are creating a new paradigm. According to feminist theologian Sharon Welch,
1

Elisabeth Schussler Fiorenza, Foreword, A New Thing On Earth by Gabriele Dietrich (New Delhi: ISPCK,
2004), ix.

"...such theologies are not merely variants within theology but may represent a new
episteme."2 Rebecca Chopp argues that this paradigm shift views reality "...not through the
eyes of those who make history, but through the eyes of those who suffer history."3 This
paradigm shift necessitates the new way of being a theologian.
For a woman's narrative to be authentic for the task of feminist transformation, it must begin
with the presumption of critique. Barbara Harlow has demonstrated that what she calls
resistance literature challenges the assumed normativity of those in power, and redefines
the relationships of power from the perspective of the dispossessed.4 Women, and others who
exist on the margins of society, find themselves in a confrontational relationship with those
who claim the centre of the dominant discourse. With their new theological tools they must
discredit those biblical interpretations used as the Word of God to prove their inferiority; and,
they must fight by tracking down new hermeneutic guidelines over which a liberating biblical
reading can be worked out.
2. Theology Grounded in Concrete Experience
As a social movement theology from a womens point of view, feminist theology is the result
of concrete experience: of my being and my acting, my seeing and my feeling, my speaking
and my silence. 5
The uniqueness of feminist theology lies not in its use of womens experience which has been
almost entirely shut out of theological refection in the past. The use of womens experience in
feminist theology therefore explodes as a critical force exposing classical theology including
its codified traditions as based on male experience rather than on universal human
experience. 6
Liberation theology makes a conscious effort to account for the multiple realities which
inform human existence rather than presupposing a generalized other, assuming that all
persons are, in essence, similar to oneself. Traditional theological approaches have been
faulted for purporting to address human experience, while at the same time erasing the actual
2

Sharon D. Welch, Communities of Resistance and Solidarity: A Feminist Theology of Liberation (Maryknoll,
New York: Orbis Books, 1985), 24.
3
Rebecca S. Chopp, The Praxis of Suffering: An Interpretation of Liberation and Political Theologies
(Maryknoll, New York: Orbis Books, 1986), 23.
4
Barbara Harlow, Resistance Literature (New York: Methuen, 1987), 55.
5
Ana Maria Tepedino, Feminist Theology as the Fruit of Passion and Compassion in with Passion and
Compassion: Third World Women Doing Theology edited by Virginia Fabella and Mercy Amba Oduyoye,
(Orbis Books, Maryknoll, New York, 1988),165.
6
Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology (Boston: Beacon, 1983), 13.

experiences of those who differed from the normative elite. Rebecca Chopp argues that,
instead, we must take serious account of the historical location, position, of the subject. This
necessitates the involvement of multiple theoretical positions for understanding human
existence so as to account for both individual agency and the interdependency of this with
structuralrelations.7

3. Theology as Conversation
If we are to take seriously the lived experiences of others, this means we must hear the voice
of the other. Theology, therefore, must be a conversation, not a proclamation designed to
silence critical debate. If theology is to accomplish the goal of transformation, it requires the
hearing of the unheard voices.
According to Welch, this authentic hearing of the other is transformative communication,8
because when we truly attend to the lives of those who have been dispossessed we must
examine our own participation in the structures of oppression. This hearing necessitates
changes in practice because we can no longer proceed under the assumption that our own
experience is the sum of reality. In fact, as Daniel Maguire has argued, the view from the
margins is likely to be a far more clear-sighted view. In light of such observations, says
Chopp, liberation theology creates ...a new language for faith, a new way of talking about
God from the experience of the poor.9
4. Theology as Relative and Contextual
The idea that all theologies are contextual and therefore relative is one of the most evocative
themes to be found in the work of social theologians. It represents a departure from
traditional theological discourse which has sought to posit final and absolute answers. Social
theology,

in

contrast,

suggests

that

the

future

is

radically

open.

Openness in theological discourse is a concomitant of commitment to the oppressed,

commitment to the importance of the perspective of those people and groups who are
marginal and exploited. Solidarity with these people prevents a too early foreclosure of
discourse.

Chopp, The Praxis of Suffering, 121.

Welch, Communities of Resistance and Solidarity, 45.
9
Chopp, The Praxis of Suffering, 51.
8

This hope in the openness of the future is consistent with the goal of transformation, for if the
future is open to possibility, we have hope for change in the present. However, this same
hope also demands, in the present, that we be self-critical; that we not fall prey to the
tendency to confuse present reality with absolute reality.
5. A New Vision of Community
Social theologians identify a concept of community that is quite different from that which has
traditionally dominated public discourse. One idea common to social theology is the concept
of the interdependence of persons and communities, an idea at odds with the western
privileging of radical individuality, as Gutierrez argues:
There is no such thing as individual, personal salvation. Our fates, our lives, and
the meaning of our lives are intimately linked. I can no longer perceive and value
my own life as having meaning simply through personal gains, successes, and
possessions. Rather, my life has its value in relation to others lives.10
A new way of thinking about communities requires a new language to express this, and the
word solidarity often replaces the concept of consensus. The intention of solidarity is
potentially more inclusive and more transformative than is the goal of consensus.11
Solidarity, as a model of relationship, does not assume a single community which includes all
persons. Feminist theology proclaims the idea of multiple communities which are, despite
their differences, committed to the well-being of one another. 12
Feminist Methodologies
The critical principle of feminist theology is the promotion of the full humanity of women.
Whatever denies, diminishes, or distorts the full humanity of women is, therefore appraised
as not redemptive. To promote the full humanity of women is of the Holy, it does reflect true
relation to the divine; it is the true nature of things, the authentic message of redemption and
the mission of redemptive community. The co-relation of original/authentic human nature
(imago dei) and diminished, fallen humanity provided the basic structure of classical

10

Gustavo Gutierrez, A Theology of Liberation (Maryknoll, New York: Orbis Books, 1973), 29.
Ibid.
12
Welch, Communities of Resistance and Solidarity, 46.
11

Christian theology. The uniqueness of feminist theology is women name themselves as

subjects of authentic and full humanity.13
Three Steps in Feminist Methodology:

Feminist theologians employ methodological

strategies that result in substantive, constructive changes within Christian theology and
practice. Three important steps must be remembered in feminist theology. First, feminist
theologians reflect critically on the patriarchal and androcentric nature of the churches'
practices and theological doctrines. This critical step challenges the values and theological
paradigms that support patriarchy. For example, Sallie McFague, a European-American
ecofeminist theologian, challenges the patriarchal model of God and the world as one that
sanctions and supports an understanding of divine power and human power that dominates
and excludes women. Second, feminist theologians return to the tradition to delve deeper and
discover voices that have been previously ignored and discarded. These acts of retrieval
expand and deepen the liberatory voices already within the tradition. Elisabeth Fiorenzas
hermeneutics of suspicion is an example for this. Third, many feminist theologians begin the
process of reconstructing theological doctrines with new paradigms. McFague utilizes the
metaphor of the body of God to reconstruct the relationship between God and the world. This
paradigmatic shift emphasizes mutual and reciprocal relationships between God and the
world instead of hierarchical and dominating ones.
Characteristics of feminist theology in relation to androcentric and metaphysical
theology:
(1) The entire Judeo-Christian tradition is characterized by the cultural and religious
subjugation of women by men. The language, symbolism, and theological framework of
Christianity must therefore be re-evaluated in the light of the pervasive influence of
patriarchy.
Male traditions have created male symbols in the understanding of God, Christ, humanhood,
sin, grace, and redemption. Hierarchical pattern has been developed in the male shaped
Christian theology which was derived from the experience of men in power. Male symbols
have been created for God and Christ, and female symbols for church and nature-hood.
Feminists expand and develop feminine symbols such as wisdom, church, bride etc. as central
to female identity, while others see these symbols as the representation of masculine

13

Ruether, Sexism and God-Talk, 18.

domination. They believe that such symbols direct women to the traditional roles within the
patriarchy of passivity, subservience and receptivity to male control. Therefore, they asserted
that hierarchical patterns in Christian theology and symbols must be transformed into patterns
of mutual service and mutual empowerment.14
(2) Feminist theology is holistic. Traditional theology has been framed in dualistic terms:
body/spirit, darkness/light, weak/strong, evil/good, emotional/rational, etc. in this, women
have been stereotyped as opposite of all that is good such as evil, emotional, weak, etc.
feminist theology rejects the traditional dualistic understanding of theology which placed
women in the inferior position. It is exploring other metaphors to understand theology in a
more holistic way, keeping the integrity of women as full humans. In this, feminist theology
draws from the non-dualistic Hebrew tradition, from Christian mystics and from modern
psychological and new ecological thinking.15
(3) When traditional Christian theology centres on Jesus Christ, feminist theology is
interested in all aspects of Trinity: God as the creator, Christ as the Redeemer and Liberator,
and the Holy Spirit as the Sanctifier. As the first and third aspects of the Trinity has often
been ignored by current theology, feminist theology searches for a new understanding of the
dynamic relationship in all dimensions of the being of God in the three persons which focuses
on relationship and union.
(4) Androcentric theology which has been shaped and written by men with a male dominated
philosophy and ideology has portrayed a male God and hence the language they used in
describing God had been male throughout. Language is very important as it conveys of ones
thought particularly about God. The Language we use and hear about God limits our
understanding of God. For feminists, this male picture and language of God has been
embedded in all human beings both male and female that it is difficult to conceive God other
than as a male patriarch and describe God with inclusive language. In androcentric and
metaphysical theology, maleness is seen as essential to the nature of God and male leaders
are Gods representatives on earth; because God is regarded as a father and woman cannot
represent God.16 At this juncture, feminist theology attempts at liberating the sexist God
language and opt for inclusive language to express God and even bring out feminine terms
14

R.L. Hnuni, Vision for Women in India (Bangalore: ATC, 2009), 11.
Constance F. Parvey, Feminist Theology, A Resurrection of the Body, a paper presented in the International
Consultation if Women Seminarians, July, 1978, Geneva, p. 9 cited by Hnuni, Vision for Women in India, 12.
16
Rosemary Radford Ruether, Feminism and Patriarchal Religion, Journal for the Study of the Old
Testament, 22, (1982): 21 cited by Hnuni, Vision for Women in India, 37.
15

used for God and Jesus. And as for the Holy Spirit there is no problem since it is a feminine
gender in Hebrew and neuter in Greek. It is to be noted that God transcends human sexuality.
If at all God is to be explained in human terms, God must be explained inclusively for God
carries the qualities of both female and male.
Conclusion
Feminist theology has been part of womens faith seeking understanding through its quest
for reconstruction of the meanings of religious traditions in order to liberate and promote
womans full humanity.17 The religious expression of patriarchy is particularly insidious in
that it understands itself to be established and exercised through the will of God. As such, it is
particularly resistant to critique and conversion. Biblical interpretation, theological tradition,
ecclesial structures, and liturgical language and ritual have historically confronted women
with a relentlessly patriarchal religious tradition. The androcentric bias of the male as
normative led to the articulation of theological concepts such as sin, love, and redemption
from the perspective of male experience, presumed to be universal. Furthermore, since all
questions and conceptions of self are ultimately drawn from and lead to questions and
conceptions of God, primary manifestations of patriarchal imagination and sexist ideology
are found in discourse about the Divine. Although the theological tradition has never assigned
a sex to God per se and has consistently indicated that even Trinitarian concepts of God are
based on relation and not essence, the overwhelming preponderance of imagery for God, in
Unity and Trinity, is drawn from the male experience. Without exception, such conceptual
imbalance, considered to be deceptive and destructive of the well-being of woman and of all
creation, provides the impetus for feminist theological criticism.
Spirituality is a process. It is not achieved once and for all. It does not become congealed. It
is not even a smooth, continuous growth. It has peaks and abysses. It has agonies and its
ecstasies. The emerging feminist theology seems to be vibrant, liberative and colourful.
Despite the inherently patriarchal character of the Judeo-Christian tradition, feminist
hermeneutical methods must continuously strive to retrieve and reclaim the suppressed
women voices in history to be alive and formative in the contemporary society.

17

Ruether, Sexism and God-Talk, 19.

Bibliography
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Theologies. Maryknoll, New York: Orbis Books, 1986.
Dietrich, Gabriele. A New Thing On Earth. New Delhi: ISPCK, 2004.
Gutierrez, Gustavo. A Theology of Liberation. Maryknoll, New York: Orbis Books, 1973.
Harlow, Barbara Resistance Literature. New York: Methuen, 1987.
Hnuni, R.L. Vision for Women in India. Bangalore: ATC, 2009.
Ruether, Rosemary Radford. Sexism and God-Talk: Toward a Feminist Theology. Boston:
Beacon, 1983.
Tepedino, Ana Maria Feminist Theology as the Fruit of Passion and Compassion in with
Passion and Compassion: Third World Women Doing Theology edited by Virginia Fabella
and Mercy Amba Oduyoye. Orbis Books, Maryknoll, New York, 1988.
Welch, Sharon D. Communities of Resistance and Solidarity: A Feminist Theology of
Liberation. Maryknoll, New York: Orbis Books, 1985.