To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure email@example.com
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
How do a generous orthodoxy and contemporary feminist theology relate and work together, if at all? Can feminist theology have something to say to a generous orthodoxy other than blatant critique? Orthodoxy is seen as that view expressed in the rule of faith as early as Irenaeus and Tertullian, and is a constellation of beliefs which link Creator with Christ, OT with NT, and which employs the interpretation of scripture ‘according to itself’. A definition of generous orthodoxy means a Christ-like submission to the Other, and reasoning about God, three in one, through meditation on the scriptures and tradition of the church such that one's soul is turned to praise. A simple definition of feminist theology is ‘the radical notion that women are people too’ (so Elisabeth Schüssler Fiorenza, Sharing Her Word: Feminist Biblical Interpretation in Context, 1998). Can these two ways of envisioning the theological task work together, and if so, to what extent? With key doctrines and concepts of feminist theology such as patriarchy, women's experience, feminist consciousness, one questions the fit between orthodoxy and feminist theology, but of course this is purposefully so on the basis of feminist principles and dogmas. We will examine and compare the construction of sin, Christology and the trinity in feminist theologies and generously orthodox theologies to clarify the discussion.
‘What is Woman that thou art mindful of her, or the Daughter of Woman that thou dost care for her?’ The question posed by this revision of Psalm 8:4 has troubled feminist theological scholarship in myriad ways over the last thirty years. To be sure, even within non-theological feminist scholarship, the question of what defines ‘womanhood’, how woman is biologically, socio-culturally, emotionally and spiritually constituted, has been explicitly addressed and hotly debated. In theological feminist scholarship, the question has often remained underground and implicit but nevertheless central. In regard to this question's specific relation to the doctrine of sin, the debate has had a complex history in feminist theological scholarship. It will be argued, after the history of the debate has been sketched, that the terms of the debate have been limited from the outset by a reaction to one stream of Protestant thought. The debate itself is therefore theologically thin, and in need of further fleshing out. It will be the thesis of this essay that the theological inadequacies of the feminist debate over the nature of women's sin in effect undercut the intentions of feminist scholarship to heal the wounds inflicted by sexism, and that a hamartiology such as that found in Karl Barth's Church Dogmatics may promise a way beyond the impasse.
Email your librarian or administrator to recommend adding this to your organisation's collection.