Sentences with phrase «feminist theologians»

There is a deep sense among feminist theologians that to seek changes in society requires making changes in our theological visions as well.

One of the foremost feminist theologians of the time, she was trained in church history arid historical theology and has published widely on feminism, the Christian roots of anti-Semitism, and the situation of the Palestinians.

All ofthese concerns together yield yet another fundamental position of feminist theologians: theology is relative to experience.

Writings by feminist theologians have little to say about this kind of partnership and not much about children, either.

A faint note of nostalgia nonetheless permeates the writings of feminist theologians, a sigh for the time when men cheerfully gave their all for love of Her, when they knew their place in religion and stayed there.

As feminist theologians, such as Rosemary Ruether, take the ecological issues with increasing seriousness, more bridges are built between process theology and feminist theology.

To be sure, more astute feminist theologians, such as Letty Russell, Penelope Washbourn, Sheila Collins and Virginia Mollenkott, have made important strides in relating female concerns to religious claims, but making theology essentially a cause célèbre for women is to distort theology.

«Yes, Mary, somewhat, although we haven't gotten to any feminist theologians yet.

We are listening to feminist theologians who are calling for a new theology which will express and affirm the experience of women as well as of men.

In 1975, under the leadership of the Maryknoll fathers, a larger conference was held in Detroit, together with Black and feminist theologians, on the Theology of the Americas.

Fresh insights from feminist theologians, gay Christians, and those secular scholars who frequently manifest God's «common grace» in the world remind us of the numerous ways in which our particular sexual conditions color our perceptions of God's nature and presence among us.

A list of modern theopaschite thinkers would include Barth, Berdyaev, Bonhoeffer, Brunner, Cobb, Cone and liberation theologians generally, Küng, Moltmann, Reinhold Niebuhr, Pannenberg, Ruether and feminist theologians generally, Temple, Teilhard and Unamuno.

The female side of the deity and the prominence of women disciples in Gnostic Christian writings should interest feminist theologians regarding a discarded side of early Christianity.

With feminist theologians and advocates of creation centered spirituality, mutually transformed by the encounter with the new physics and the new biology, process theologians have sought a vision of the relational matrix of creativity, and to learn from the wisdom of the earth and the embodiment of that wisdom in the all too long suppressed and neglected traditions of women, blacks, Hispanics, Native Americans, of Africa and Asia.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

But even on the issues later raised by feminist theologians, The Secular City contains some hints and anticipations.

Coakley is saying that any vision of the Trinity that lacks a political and sexual component — both of great concern to feminist theologians, liberation theologians and the like — is a false or at least sorely lacking description.

These questions are among those with which feminist theologians and sympathetic male theologians continue to struggle, while many feminists simply turn their backs on Christianity.

Indeed, many of the hymnals, worship books and feminist theologians that the authors criticize make room for some naming of God as «Father, Son, and Holy Spirit» so long as masculine imagery is not overly dominant.

Feminists as a whole, she says, deride all forms of service or self - sacrifice and «consider any view of marriage as sacrament or covenant a self - serving deception» that oppresses women — a gross misrepresentation of many feminist theologians who affirm both marriage and altruism.

Thus, in reclaiming the creative, everyday nature of the garden, feminist theologians must acknowledge its muddied history.

But feminist theologians point out that such egotism does not stem from an isolated ego.

Some women, however, are read by theologians, but Weil is not a force even among feminist theologians.

Still, as feminist theologians have frequently pointed out, one can remain a virgin for all the wrong reasons.

Some of the clearest examples of this second group are to be found in the writings of feminist theologians.

For the most part, we men should not suppose that we can be feminist theologians.

Second, an increasing number of feminist theologians are directing their energies toward the church's central doctrines and practices — justification by faith, the incarnation, baptism and the Eucharist.

Like Jacob wrestling with the angel, many feminist theologians are «taking back» their confessional traditions, refusing to let them go until they wrestle a feminist blessing from them.

But unlike earlier waves of feminist theology, in which appeals to women's experience were a wakeup call about women's marginalization, today feminist theologians turn to women's narratives as a source of embodied knowledge.

First, feminist theologians are drawing on women's everyday lives and especially the dynamics of God's grace working in and through them as sources for theological reflection.

I contend that process and feminist theologians are correct in their exclusive commitment to the power - sharing model.

It was because of the book Feminist and Womanist Essays in Reformed Dogmatics that I first became a feminist theologian.

To be a feminist theologian is to affirm the authority of women's experience and the goal of overcoming patriarchy.

Korean feminist theologian Chung Hyun Kyung writes eloquently of a framework for knowing inscribed by Asian women's experience of suffering:

The feminist theologian approaching this question faces an additional dilemma insofar as the religious narrative of the Western introspective confessional tradition grounds identity in culturally «feminine» terms.

If a woman who is a feminist theologian is to enter into the public introspective discourse shaping the story of important men in such a way that her insights matter, this discourse must change.

Whereas in the»70s my «public image» was marked by scholarly bifurcation — among scholars I was known as an «expert» on the Apocalypse and among women as an emerging feminist theologian — this perception has changed dramatically in the»80s.

The publicized comment by a feminist theologian at the «Re-imagining» conference a few years ago is only one example of the discomfort: «I don't...

A white male process theologian, for example, working (as most do) within the institutional structure of a North American college or university, simply can not become a feminist theologian or do black theology.

Yesterday my students and I discussed Mary Daly, the Boston College professor, feminist theologian, and professional provocateur who died earlier this year.

Some of the most humane and beautiful Christian writing I've read in recent years has come from same - sex - marriage advocates like the Episcopalian Eugene Rogers and the British feminist theologian Sarah Coakley.

To quote Kenyan feminist theologian Musimbi Kanyoro, «Those cultures which are far removed from biblical culture risk reading the Bible as fiction,» Conversely, societies that identify with the biblical world feel at home in the text.

The publicized comment by a feminist theologian at the «Re-imagining» conference a few years ago is only one example of the discomfort: «I don't think we need a theory of atonement at all.

It's the same question the British feminist theologian Janet Martin Soskice once pinpointed with special acuteness and urgency:

Not exact matches

Henry would have no sympathy at all for the position advanced by the process theologians and accepted by feminists and Alvin Plantmga, 4 who insist that genuine freedom requires complete immunity from divine control.

That may be why, by and large, neither theologians nor ecclesiastical hierarchs have taken seriously the challenge of reformist feminism within the church or radical feminist religion without.

Most classical theologians do not object to the characterization of God as a divine male, but most process theologians, as well as all feminists firmly reject this characterization.

The founding fallacy in the new church was a «defective ecclesiology» that provided for governance by a lay majority, dominated under a quota system by minorities and feminists, in which theologians were marginalized and issues of race and gender took precedence over traditional ecclesial and confessional concerns.

Similarly, the quite different issues raised by feminists properly have a priority for us that they do not yet have for most liberation theologians.

Third, many women theologians are using insights and practices from feminist theology in order to address broader social and ethical questions confronting the church, such as globalization, care of the earth, and the shifting patterns of work and family.