UNION BIBLICAL SEMINARY: PUNE

Course : BTW14 Feminist Theology

Topic : Spirituality: Feminist Perspective
Submitted to : Rev. Dr Viju Wilson
Submitted by : S. Chin Khan Tuang, BD - 4, Group -10
Submitted on: 15th March 2023

Table of Contents
Introduction ……………………………………………………………………….…………
2
1. Main Features of Feminist Spirituality ………………………………….………………
2
1.1 Understanding of Feminist Spirituality
1.2 Development Feminist Spirituality
1.3 Discovery of Goddess and its Theology
1.4 Scholars’ View on Feminist Pneumatology
2. Biblical Feminist Spirituality ……………………………………………………..………
4 2.1 Discernment
2.2 Freedom to Dare
2.3 Solidarity
3. Feminist Pneumatology ………………………………………………………..…………
7
3.1 Holy Spirit as Mother
3.2 Holy Spirit as Women and Life-Giving Spirit
3.3 Holy Spirit as Sophia
3.4 Holy Spirit and Church as Women
4. Feminist Spirituality and Contextual Theologies ………………………………….……
9
4.1 Transformation
4.2 Spirituality and Politics
4.3 Rejection of Inner Spirituality
4.4 Receiving as a form of Spirituality

1
5. Evaluation ……………………………………………………………………………….
10
Conclusion …………………………………………………………………………………. 11
Reference Lists

Introduction
Pneuma is derived from the Greek term which means spirit: the branch of theology concerned
with the notion of the Holy Spirit. 1 Feminist scholars like Mary Daly, Rosemary Ruether, and
others reject the conventional interpretation of God’s image as Father. For some, it is a
patriarchal emblem of servitude and oppression of women. According to feminists, the
rhetoric of God as Father has frequently resulted in the societal subjugation of women. This
inspired the feminist intellectuals to establish the notion of Feminist Pneumatology. Feminist
pneumatology does not imply that the Spirit is feminine in the same way that Father implies
masculinity. On the contrary, each person is he/she or transcends gender and sexism.2

1. Main Features of Feminist Spirituality

1.1 Understanding of Feminist Spirituality
According to Katherine Zappone, feminist spirituality is defined as “the praxis of imaging a
whole world. Such praxis depends on the lived experience of mutually supportive relations
between self, others, God, and nature.” 3 Contemporary feminist spiritualities root themselves
within an awareness of women’s historical exclusion and social oppression. Feminist
spirituality then originates in the process of feminist consciousness-raising.4

1.2 Development Feminist Spirituality

The word feminist spirituality first appeared fairly early in the second wave of the modern
feminist movement which emerged in the 1970s in the United States and the 1980s in
Europe.5 With the published of the ground-breaking book Woman spirit Rising: A Feminist

1
Alan Richardson, Pneumatology: A Dictionary of Christian Theology ed., (London: SCM Press, 1969),
2
Veli-Matti Karkkainen, Pneumatology: The Holy Spirit in ecumenical, international, and contextual
perspective (Grand Rapids: Baker, 2002), 164-165.
3
Kathrine Zappone, The Hope for Wholeness. A Spirituality for Feminists (Mystic: Twenty-Third
Publications, 1991), 13.
4
Anne Carr, “On Feminist Spirituality,” Horizons 9/1 (1982): 96.
5
Sandra Marie Schneiders, “Feminist Spirituality: Christian Alternative or Alternative to Christianity?”
Jesuit School of Theology 32 (1996): 31.

2
Reader in Religion in 19796 and its sequel, Weaving the Visions: New Patterns in Feminist
Spirituality, ten years later, it became widely accepted in the feminist movement in this
nation.7

According to Catherina Halkes the reclamation by women of the reality and power denoted
by the term spirit is known as feminist spirituality.8 Feminist spirituality both in theory and in
practice has developed on the periphery of institutional culture. However, it has also
prevented scholars of feminist spirituality from fully engaging in their respective religious
traditions, which would be empowering for feminists and purifying and enriching for their
churches. Both of these things would benefit both women feminist scholars and their non-
feminist dialogue partners.9

1.3 Discovery of Goddess and its Theology

Discourse about the goddess is one feminist spirituality element that disturbs mainstream
religion the most.10 The scholar insists on the use of gender-inclusive terminology for both
divine and human beings’ struggle to reframe the male God. 11 In essence, the goddess
represents female divinity or feminine sacred power. The Great Mother Goddess who is
viewed as the ultimate divinity is worshipped in the most extreme version of feminist
spirituality. Theological discourse about the Goddess, rather than about God is the study of
her nature and her relationships with creation and humanity. 12 A feminine deity enables
women to actually feel “like Goddesses,” imagining divinity in their very life-giving abilities.
Women are restored through the restoration of the body, which is not the antithesis of spirit
but rather the inspired vehicle of divine creativity.13

1.4 Scholars’ View on Feminist Pneumatology

According to Athyal, “Christ did not bring his human nature from heaven and did not
produce it from the ground, but he drew it from the flesh and blood of the exceedingly pure
6
Carol P. Christ and Judith Plaskow, eds., Woman spirit Rising: A Feminist Reader in Religion (San
Francisco: Harper and Row, 1979), 23.
7
Judith Plaskow and Carol P. Christ, eds., Weaving the Visions: New Patterns in Feminist Spirituality
(San Francisco: Harper and Row, 1989), 30.
8
Schneiders, “Feminist Spirituality ..., 32.
9
Schneiders, “Feminist Spirituality…, 37.
10
Schneiders, “Feminist Spirituality…, 38.
11
Rosemary Radford Ruether, “Feminist Theology and Spirituality,” in Christian Feminism: Visions of a
New Humanity, edited by Weidman (San Francisco: Harper and Row, 1984), 11.
12
Plaskow, eds., Woman spirit Rising…, 278-279.
13
Schneiders, “Feminist Spirituality…, 38.

3
Virgin Mary.” She also says that Pneumatology helps us develop a unitive picture of reality.
Our awareness of the Holy Spirit allows us to overcome the most seductive temptations in
our theology and practise.14 According to Samartha Sakthi is the Holy Spiritas reported by
Kirsteen Kim. She describes her oneness with Hindus as proof that the Holy Spirit was at
work in Hinduism as well. In Vandana’s Pneumatological theology, the spirit of Shakti is
believed to be the same Spirit of a unity underlying all differences of race, religion, faith, or
caste.15

Kirsteen Kim noted as Shakti is an image in the Spirit of Mission in India. Here, the mission
is regarded to some part as taking place in the feminine power of the Spirit and as being
attentive to the Spirit's movement throughout creation. 16 According to Andrea Hollingsworth,
the Holy Spirit is a divine voice, suggesting that this may be a hopeful path to progress
towards a constructive feminist Pentecostal Pneumatology. 17 Elizabeth A. Johnson says,
“Spirit is a divine agent who exposes the divine.” Feminist pneumatology has the ability to
raise awareness of the Spirit's agency while reaffirming women's autonomy. 18 According to
Hollingsworth, “The biblical Spirit link to establish a panentheistic pneumatology in which
the world is God’s body. Spirit is the supernatural power that orients us towards practical
ways of living that empower women and oppressed people, and maintains the earth.”19

2. Biblical feminist spirituality

The Biblical feminist spirituality can is understood as a women’s conviction of her dignity as
a human loved by God, her images and approaches to God and her approach to the praxis of
justice, peace and the integrity of creation. 20 Biblical Spirituality is women’s experience of
God, in the context of their families, society and church. This spirituality is something that is
within a woman’s heart, who has a deep desire to know the ways of God.21

14
Leelamma Athyal, Pneumatalogy and Women, ed. Prasanna Kumari (Madras: Gurukul Publications,
1993), 90
15
Kirsteen Kim, Mission in the Spirit: The Holy Spirit in Indian Christian Theologies (Delhi: ISPCK,
2003), 118.
16
Hollingsworth Andrea, “Spirit and Voice: Toward a Feminist Pentecostal Pneumatology,” Atla
Religion Database with Atla Serial Plus 29.2 (2007): 241.
17
Andrea, “Spirit and Voice …, 170.
18
Bergin Helen, “Feminist Pneumatology,” Atla Religion Database with Atla Serial Plus 42/2 (2010):
197.
19
Andrea, “Spirit and Voice …, 191.
20
Papiya Durairaj, “Freedom and Authority in the context of a Biblical Feminist Spirituality,” Indian
Journal of Theology 50/1&2 (2008): 24-25.
21
Durairaj, “Freedom and Authority …, 25.

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2.1 Discernment
2.1.1 Spiritual discernment
The official definition of Christian discernment is a decision-making process in which an
individual makes a discovery that can lead to future action. The word discernment in Greek is
diakrisis which implies it requires a clear and lasting decision in cutting through a crisis. 22
Discernment is knowing what is, in the light of what is possible from the perspective of God
for whom nothing is impossible.23 Discerning in its fullness occurs among persons who know
God, and who live in communion with God. They are the holy ones, the saints, both male and
female. No matter how short of this the vast majority of us fall, we are called to discern to the
best of our ability even as we acknowledge out limitations.

2.1.2 Mary the mother of a Jesus

The mother of a Jesus, according to the infancy narratives of Luke we see that when the angel
Gabriel appeared to Mary with an amazing manner of salutation, she was much disturbed.
Yet inspiration her initial state of perplexity, her spirituality promotes her to think beyond. It
was her call to discern God’s plan. This discernment her to tell out ‘here am I, the servant of
the Lord; let it be with me according to your word.’ (Luke 1:38).24

2.1.3 Samaritan Woman in John 4:7-29

This woman by virtue of her racial, cultural, social and ethical background is regarded as one
who is marginalized and whose character is questionable. Yet in her confrontation with the
Lord Jesus and the subsequent dialogue that takes place. This recognition of the Messiah,
which was her discernment, burst forth in her testimony of Jesus to those who had segregated
her, come and see a man who told me everything I have ever done. He cannot be the Messiah,
can he? (Jn 4:29), startling as those words might occur. Nevertheless, it was her recognition
of the Messiah who was more than what “the anticipated messiah” was thought to be. The
woman was able to experience God’s forgiveness and healing in her life through this amazing
discernment.25

2.2 Freedom to dare

22
Durairaj, “Freedom and Authority …, 26.
23
Kees Waaijman, “Discernment and Biblical Spirituality,” Acta Theologia 33/2 (November 2013): 8,
accessed 9 March 2023, 10.4314/actat.v32i2S.1
24
Durairaj, “Freedom and Authority …, 26.
25
Durairaj, “Freedom and Authority …, 27.

5
This is the second aspect of women, or more precisely as per our discussion, on Christian
feminist spirituality. It is prompted by discernment. This freedom does not imply
waywardness or a kind of discipline, rather it is freedom prompted by the spirit of God which
calls for obedience and action.26

2.2.1 Rahab
Rahab’s action mentioned in Joshua 2:1-21 tells us the way she expressed her experience
with God. Her spirituality of courage or the freedom to dare do such an action brings us to
standstill. All that she did to her guests right from their entry to her house up to their plight
had nothing to do with her occupation. In Rahab we see the spirituality, the freedom of the
spirit which directed her actions of safeguarding the two spies of Joshua.it was not just the
freedom of the spirit that she exhibited but the daring element it had with it that becomes
unique.27

2.3 Solidarity
Solidarity can be understood as taking the side of God thereby compelling one to act as a
representative of God.28 Margarete Gonsalves understand its possibilities and limits and take
her own creative initiatives to give shape to new paradigms of women’s life. To promote a
holistic perspective of the Indian woman who is spiritually awakened, intellectually
enlightened, emotionally mature, socially sensitive and humanly creative. 29 From the biblical
perspective, some of the women are standing in solidarity with the people.

2.3.1 Esther
Esther was an honourable queen who is seen as standing in solidarity with her people in the
face of adversity. To be a spoke person for her people in order to save them from imminent
danger was the result of Esther’s deep faith in her living God. One might argue that it was
Mordecai who had actually influenced Esther (Esther 4:13-14). But it was Esther’s personal
choice to stand in solidarity with her people, because of her experience of God. Her faith
prompted her into action to hold a fast for three days and constantly offer prayers.

26
Durairaj, “Freedom and Authority …, 27.
27
Durairaj, “Freedom and Authority …, 28.
28
Durairaj, “Freedom and Authority …, 28.
29
Margarete Gonsalves, “Solidarity is the way to religious life” Global Sisters Report, accessed 09 March
2023, https://www.globalsistersreport.org/column/spirituality/solidarity-way-religious-life-55514

6
2.3.2 Women at the foot of the cross and at the tomb
The women stand out as the most faithful disciples, and all four gospels bear evidence that
the women’s disciples were with Him and were witnesses of the crucifixion. These women
could not leave their Lord because they revealed a spirituality that called for solidarity-a
solidarity with Jesus in His suffering. these women affirmed their solidarity in their genuine
expression of love for the Lord. It was again the women who visit Jesus’ tomb with prepared
perfume. This was their spirituality, their affirmation of Jesus as lord whose aroma refreshes
the weary.30

3. Feminist Pneumatology
3.1 Holy Spirit as Mother
According to Leelamma Athyal, the Holy Spirit is a mother in a Trinitarian relationship.
Similarly, Jurgen Moltman view on the Holy Spirit is the mother of God’s children because
Christians are born again from the Holy spirit. The grammatical gender of the word for
“spirit” is feminine in Hebrew ruach which means “breath” or “moving air” or “wind.” The
word pneuma is neuter Greek and Latin word spiritus is in masculine. The pronouns used to
address the Holy Spirit are masculine.31 When there is a “Father” and “Son” one tends to
think naturally of a “mother,” so as to complete the symbolism of the unity of a family. 32 In
Aramaic the word for Spirit, ruac is feminine. In the book of the Quran, the term comforter
“paracletos” is a feminine word. Rosemary did not agree to interpret the Trinitarian
relationship of the Holy Spirit as feminist because the Trinitarian concept is understood as the
dominance of patriarchy.33

3.2 Holy Spirit as Women and Life-Giving Spirit

In the creation story in Genesis 1:26-27, the meaning of the passage can be better understood
if we imagine both the Parents of creation being present together on the scene. They are
Elohim and Ruach as the author calls them. And Elohim says, “Let us make a human being in
our image.” So, the human being was created in God’s own image, that is, in the image of
both Elohim and Ruach as male and female.34 The human being is one, yet two, just as the
30
Durairaj, “Freedom and Authority …, 29.
31
Nicola Slee, “The Holy spirit and spirituality” The Cambridge Companion to Feminist Theology (ed.)
Susan Frank Parsons (Cambridge: Press Syndicate of the University of Cambridge, 2002), 171.
32
Prasanna Kumari, A Reader in Feminist Theology (Madras: Gurukul Publication, 1993), 83.
33
Kumari, A Reader in Feminist, 84-85.
34
Kumari, A Reader in Feminist, 88.

7
Parents of the creation were conceived by the author as one, yet distinct from each other. One
of the human beings is male and the other female, just as their Parents are, as the names
Elohim and Ruach might suggest.35 There is some dispute among Biblical scholars as to who
exactly is the image of God. According to Letty M. Russell, “there is some specified
similarity of male and female and God as indicated in Gen. 1:27 both woman and man are in
the image of God and we can speak of God metaphorically as having both male and female
characters.”36

3.3 Holy Spirit as Sophia

Some of the feminist theologians understood the Holy Spirit as Sophia based on John 3:16
with a feminine concept. The term wisdom is feminine in Hebrew hokmah and Greek Sophia
which represents wisdom as a feminine image. 37 James D.G. Dunn notes that rabbinic
thought, hokmah is simply God, revealing and known, and this manifestation of the Divine is
clearly expressed in feminine imagery. He concludes that Jesus is the exhaustive
personification of divine wisdom.38 Leonard Swidler argues that the feminine divine Wisdom
of the Hebraic-Judiac tradition is bifurcated in the Christian tradition. He also states that the
Logos was also identified with the feminine divine wisdom but was only rarely described in
feminine imagery.39

3.4 Holy Spirit and Church as Women

The three aspects are prominent in the life of the early church such as koinonia, kerygma and
diakonia. It was a community that was engaged in fellowship, proclamation and service.
There are some passages in the New Testament that reveal that women played a prominent
role in the life of the church (Acts 16:15, Rom. 16:1,3,6; Phil. 4:3). 40 There was no
discrimination in the early Church between men and women. In Galatians 3:2-8 Paul says,
“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor
female; for you are all one in Christ Jesus.”41 Women have an equal role to play in the church

35
Susan Frank Parson, The Cambridge Companion to Feminist Theology, (New York: Cambridge
University Press, 2004),185.
36
Kumari, A Reader in Feminist, 89.
37
Martin Hengel, Judaism and Hellenism, vol.1 (London: SCM Press, 1973), 157-162.
38
James D. G. Dunn, Christology in the Making (London: SCM Press, 1980), 195.
39
Leonard Swidler, Biblical Affirmations of Woman (Philadelphia: Westminster Press, 1979), 63-66.
40
Regina Bechtle S.C., “Reclaiming the Truth of Women’s Lives: Women and Spirituality” Theological
Trends: 50-59, accessed on 7 March 2023, https://www.theway.org.uk/back/28Bechtle.pdf
41
Kumari, A Reader in Feminist, 90.

8
along with men. The varieties of gifts are given to all without any discrimination and
everyone is a partner of everyone else in the functioning of the church.42

4. Feminist Spirituality and Conceptuality and Theologies

Feminist Spirituality and Feminist Theology regard themselves as part of contextual
theologies. An understanding of Feminist Spirituality requires insight into these theologies
because they share similar features and programmes.

4.1 Transformation
According to Gutierrez, the theology of liberation provides us with a new approach to
practise theology rather than a new issue for thought. Feminist Spirituality seeks to alter the
experience of women’s faith rather than simply assisting them in having a meaningful
spiritual experience. According to Feminist Spirituality, authentic spirituality in accordance
with Jesus and the Bible message is opposed to injustice. The goal of Feminist Spirituality is
to create human spirituality and to eliminate the male-oriented concepts of spirituality.
Feminist Spirituality seeks to discuss the role of faith in overcoming worry, uncertainty,
tension, and sadness. It also wants to identify and eliminate the underlying societal reasons
for this fear.43

4.2 Spirituality and Politics

In the 1970s, feminist spirituality emerged as a new paradigm of theologizing. As early as
1969, Hans Urs von Balthasar was reinterpreting political theology to discover the
unacceptability of a separation between theology and spirituality. Political theologian
Johannes B. Metz has spoken of a “mystique and policy of discipleship.”44 The integrated
approach will profoundly affect reality in a common criticism levelled against Contextual
Theologies. Sobrino’s liberation theology has clearly expressed a utopian and practical

42
Kumari, A Reader in Feminist, 90-91.
43
Pieter G R de Villiers, “The rise and nature of Feminist Spirituality” Hervormde Teologiese Studies
55/4 (1999): 891.
44
J. Sobrino, The true church and the poor (London: SCM, 1984), 48.

9
attitude of partiality towards the poor. e asserts that spirituality is an essential component of
theology as a whole.45

4.3 Rejection of Inner Spirituality

Contextual Theologians reject any kind of spirituality that has an austere or exclusionist bent.
They undoubtedly reflect on the tremendous spirituality that has characterised Christianity
throughout its history.46 In this misunderstood definition, the term spirituality started to be
linked to dubious fervour or even heretical types of spiritual practise.47 By separating himself
from a “pure” spirituality that focuses on an intimate contact with God and ignores the
realities of daily life. Women have historically been connected with subjectivity and emotion,
while males have traditionally been seen as the more objective. 48 A sort of spirituality that
could obstruct women’s actual freedom and spiritual development is rejected. Such a
spirituality disregards the necessity of collective action to give women back their proper
place in public and societal systems.49

4.4 Receiving as a form of Spirituality

Liberation theologian discussing the nature of spirituality questioned that if there could be a
spirituality apart from the fight for the underprivileged. Additionally, giving to the needy
exposes the true nature of God, a God who is intimately involved in suffering. As we think
more on who Jesus is as the one who stands up for the poor, we become more introspective,
prayerful, and reflective. The transition from contextual theology to contextual spirituality is
symbolised by the last statement. Participating in the struggle entails more than simply
committing to the cause of their liberation. Those who give, support, and strive are also those
who receive, support, and are permitted to participate in the struggle.50

5. Reflection
According to our own, old and contemporary, patriarchal views, Naucicaa Giulia Bianchi
says in her essay “Why do we need Feminist Spirituality” that nowadays God is only
perceived in his masculinity, God the Father. Bianchi goes on to say that there is a need for a
feminist view of spirituality that is accompanied by a feeling of co-creation and responsibility
45
Villiers, “The rise and nature of Feminist Spirituality …, 894-895.
46
Villiers, “The rise and nature of Feminist Spirituality …, 896.
47
Villiers, “The rise and nature of Feminist Spirituality…, 896.
48
Villiers, “The rise and nature of Feminist Spirituality…, 897.
49
Villiers, “The rise and nature of Feminist Spirituality…, 898.
50
Villiers, “The rise and nature of Feminist Spirituality…, 899-901.

10
in the world, as well as the required respect for all individuals. A feminist spirituality must
thus be founded on equality and inclusiveness, rather than hierarchy and authority. Feminist
spirituality is characterised by a feeling of co-creation and responsibility in the world, as well
as the required regard for all individuals. The Spirit provides women with an image of God as
a community with cooperation, unity, and peace in diversity which is feminist ideals and
goals derived from the gospel. In contemplating pneumatology Christians are confronted with
God’s mystery and God’s transforming, indwelling immanence. Because it allows for the
richness and diversity of all the Scriptural images of God, and new images that arise out of
the many experiences of people with God, it offers women a theological place to stand for
their deepest struggle and their ultimate security.

As feminist theologians attempt to elevate their vision of hope and aspiration for themselves.
Veli-Matti Kärkkäinen states, “The image of Christ is ambiguous for many contemporary
women because it has served both as the source of life and as the legitimator of oppression.”51
The Spirit provides women with an image of God as a community with cooperation, unity,
and peace in diversity which is feminist ideals and goals derived from the gospel. In
contemplating pneumatology Christians are confronted with God's mystery and God's
transforming, indwelling immanence. Because it allows for the richness and diversity of all
the Scriptural images of God, and new images that arise out of the many of experiences of
people with God, it offers women a theological place to stand for their deepest struggle and
their ultimate security.

Conclusion
Feminist theologians are aware of the limits of human language and metaphors to describe
God and show a remarkable capacity to hold duality together in unity of male and female,
human and divine. Pneumatology gives breath to our bodies, as well as the sacred power that
renews our tired bodies and flags spirits in the fight against all forms of oppression. Feminist
spirituality, although questioning key ideas and religious worldviews, offers a whole new
perspective on the lives of women, who have historically been and continue to be regarded
secondary in all organisations. It not only creates a platform, but also an equal foundation for
how women may empower themselves in their daily lives by dealing with theological and
spiritual issues. Studying its origins, key characteristics, and evolution sheds additional light
on the religious movement known as Feminist Spirituality.
51
Veli-Matti Kärkkäinen, Christology: A Global Introduction (Grand Rapids: Baker, 2003), 197.

11
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55514
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12
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13