How do Ruether’s and Daly’s feminist theologies compare with regard to whether Christianity can be changed or should be abandoned/ Flashcards
(12 cards)
Introduction
- Introduce the question
- Introduce Radford and Daly
- Define Ruethers position
- Define Dalys position
- Thesis
• Introduce the question by outlining that feminist theology critiques the patriarchal structures embedded in Christianity.
• State that Rosemary Radford Ruether and Mary Daly are two key feminist theologians with contrasting views on the possibility of reforming Christianity.
• Define Ruether’s position: Christianity can and should be reformed to align with feminist values by recovering a liberating tradition within it.
• Define Daly’s position: Christianity is irredeemably patriarchal and sexist and must be abandoned in favor of new, feminist spiritualities.
• Thesis: This essay will compare Ruether’s hopeful reformist feminist theology with Daly’s radical rejection, evaluating the strengths and weaknesses of each stance in light of biblical evidence, patriarchal influence, and practical implications for feminist liberation.
Paragraph 1
Paragraph 1: Mary Daly — Christianity as Irredeemably Patriarchal, Must be Abandoned
Paragraph 1: Mary Daly — Christianity as Irredeemably Patriarchal, Must be Abandoned
A01:
• Daly’s critique begins with the maleness of God, which she argues entrenches male power:
• Quote: “If God is male, then the male is God.” Male supremacy is naturalised and made unchallengeable through a male God concept.
The association of masculinity with divinity makes male dominance appear universal and eternal, shielding patriarchy from criticism.
• Daly’s theological innovation: God as a verb (‘be-ing’), not a male noun, to break the fixed, eternal maleness and open possibility for change.
Daly’s reading of the Bible and Church:
• Highlights sexist biblical passages (1 Corinthians 14:34; 1 Timothy 2:12; Ephesians 5:22-33) enforcing female silence and submission.
• The story of Eve as the source of sin entrenches female guilt and inferiority.
• Cites violent, patriarchal biblical narratives (Numbers 31:17-18; Deuteronomy 21) legitimising male violence and control over women.
Daly rejects liberal Christian reinterpretation as insufficient because:
• Even symbolic readings leave women subconsciously influenced by the Bible’s sexism (supported by Daphne Hampson).
• Daly’s solution: abandon Christianity and replace it with a radical feminist Sisterhood:
• A non-hierarchical, anti-church spiritual community freeing women from patriarchy.
• Advocates separation from men to heal, viewing female spirituality as superior due to male entrapment in patriarchy.
Paragraph 1: Mary Daly — Christianity as Irredeemably Patriarchal, Must be Abandoned
Strengths
• Powerful critique of how religion has institutionalised male power and oppression historically and culturally.
• Her idea of God as a verb introduces a liberating re-imagining of divinity beyond fixed gender.
• Highlights the deep embeddedness of patriarchy in Christian texts and institutions, questioning whether reform can truly overcome this.
Paragraph 1: Mary Daly — Christianity as Irredeemably Patriarchal, Must be Abandoned
Weaknesses
• Radical abandonment risks losing the potential for reformist engagement and alienates believers who identify positively with Christian faith.
• Her advocacy of female superiority and separation can be seen as reverse sexism, risking division rather than equality.
• Segregation is historically linked to bigotry and may be impractical in real societal terms.
• May underestimate the diversity of Christian feminist approaches and the possibility of internal transformation.
Paragraph 2
Paragraph 2: Rosemary Radford Ruether — Christianity Can and Should Be Reformed
Paragraph 2: Rosemary Radford Ruether — Christianity Can and Should Be Reformed
A01
• Ruether acknowledges Christianity’s patriarchalization—misogynistic domination over time—but argues that original Christianity contains a “golden thread” of feminist-friendly liberation theology.
Biblical basis for reform:
• Both men and women are created in the imago Dei, establishing equality.
• Early Christian references to divine wisdom as female (Sophia), showing theological space for female imagery of God.
• Jesus’ ministry challenged social norms: engaging marginalized women (woman at the well), rejecting harsh punishments (adulterous woman), and including women as followers (Martha).
• Galatians 3:28 emphasizes spiritual equality transcending social divisions, including gender.
Paragraph 2: Rosemary Radford Ruether — Christianity Can and Should Be Reformed
A01: Ruether’s christology
• Jesus as a servant king rather than a warrior Messiah; rejecting patriarchal male power.
• Jesus embodies a more gender-inclusive spirituality, masked by later patriarchal interpretations.
• Christianity can be redeemed by recovering this non-patriarchal Christology.
• Ruether’s “golden thread” (prophetic-liberating tradition):
• God’s liberation of oppressed groups (Exodus).
• Jesus’ criticism of unjust religious social orders.
• Moral teachings emphasizing justice and equality.
• Liberation is authentic divine revelation, whereas patriarchal elements are distortions to be rejected.
• Recognizes some passages as potentially anti-political or conservative but argues the overall liberating theme remains valid for reform.
Paragraph 2: Rosemary Radford Ruether — Christianity Can and Should Be Reformed
Strengths
• Offers a constructive, hopeful approach to feminist theology within Christianity, making reform possible and appealing to believers.
• Bases reform on biblical and historical evidence rather than wholesale rejection.
• Acknowledges patriarchal corruption but offers a standard (“golden thread”) to evaluate and reject oppressive elements.
• Promotes inclusion and dialogue rather than separation or antagonism.
Paragraph 2: Rosemary Radford Ruether — Christianity Can and Should Be Reformed
Weaknesses
• Critics argue Ruether may be overly optimistic about Christianity’s capacity for reform given entrenched patriarchal structures.
• Her interpretations may be seen as selective or revisionist, downplaying biblical sexism.
• The spiritual equality in Christ may not translate into social equality—Galatians 3:28 can be read non-politically.
• Liberal Christians still struggle with unconscious sexism as Hampson notes, which Ruether’s reform might underestimate.
Conclusion
• Both Daly and Ruether agree Christianity has been deeply patriarchal and sexist, but they diverge on its potential for reform.
• Daly’s position is uncompromising: Christianity must be abandoned because its male-centred God and scripture irredeemably legitimize patriarchy and female oppression. Her solution is radical feminist separatism, seeking liberation outside the Christian tradition altogether. This highlights the depth of patriarchal entrenchment but risks alienation and potential reverse sexism.
• Ruether offers a more reformist and hopeful vision: Christianity contains a liberating core that can be reclaimed by reinterpreting Jesus, scripture, and doctrine in feminist terms. This allows feminist engagement from within the tradition and stresses continuity alongside change. However, this approach may underestimate the difficulty of uprooting deeply institutionalized patriarchal power and could be accused of selective biblical reading.
LOA
Given the evidence and critiques, Ruether’s approach is more viable for achieving lasting feminist transformation because it works within the existing faith community, encouraging critical reinterpretation and reform rather than rejection.
Daly’s radical separatism exposes crucial problems but risks fragmentation and loss of religious resources for feminism.
Therefore, Christianity should be changed rather than abandoned, but such reform must be vigilant and persistent against patriarchal influences.
