If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-20... more If God is male, then male is God." 1 This famous dictum of American Professor Mary Daly, (1928-2010) "radical lesbian feminist," in her own words, and recognized early leader in feminist theology brought to the fore the question of perceived patriarchy and androcentrism in Christian theology, identity and tradition, and in the Scripture itself. The new theology thus conceived elevates the "woman's experience" and her full humanity within a religious discourse in a reversal of the traditional male-centered top-down approach of the Christian historical essentialism. 2 Through liberation hermeneutics, it aims at realizing "an emancipatory ecclesial and theological praxis" which carries with it weight-bearing implications in other areas of society. 3 In that praxis, feminist Christology holds a prominent place, for Christ's salvific work is at the heart of Christian theology. Greatly expanding and ever morphing over the past six decades, feminist spirituality has experienced an egregious diversification in terms of theories of interpretation and analytical critiques regarding women's decried gendered inferiority and oppression, and the theological methodologies employed. Four waves have been identified with the longest lasting dating back to the 1800s. The second-wave feminism, from the 1960s to the early 1990s, grew out of the "woman experience" and claim for dignified selfhood in family, religion and society by mainly the white, middle-class and heterosexual women. Other feminists criticized it as failing to unify the pluralistic aspects across 1
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