This paper is part of a cluster of issues around reconciliation on which I have been working. I begin with the tension between the fact that reconciliation is an unpopular concept in feminist theology, yet in contexts of conflict is the deepest longing as well as a cherished Christian ideal. By focusing on post-genocide Rwanda I am opening up key issues. I then focus on the difficulties associated with `reconciliation' beginning with the fear that it may involve giving up on (...) structural justice. Feminist theology's problems with the concept are explored before re-envisioning the death of Jesus in terms of life-giving love and affirmation of life which is the suggested re-interpretation of sacrifice. This brings us into a meta-patriarchal world where symbols of flourishing replace patriarchal symbols of violence. Reconciliation then is both the goal of healed creation and the path towards it. (shrink)

This article combines my journey in Feminist Theology from Liberation to Reconciliation, with a deep appreciation of the late Catherine Halkes, a great influence in my life and a European foremother for Feminist Theology. The emergence of Feminist Theology globally was based on the contextual struggle for justice in society and religion. This evoked new awareness, academic disciplines, culture and spirituality, and in an eccesial dimension inspired the Woman Church movement. Evaluating progress and acknowledging tensions, it is time to take (...) new directions – including visions of liberation that aim for peace with justice, flourishing and ecological wellbeing – contained appropriately by the concept ‘praxis of reconciliation’. (shrink)

In her tribute to the late Dorothee Soelle the author takes us through some of the historic moments of feminist theology. We are reminded how many of the ‘truths’ we now take for granted were hardly conceived some 30 years ago. Soelle wanted all to choose life in a concrete and political way not simply in an easy and abstract form of metaphysics. For her mysticism was politics and the struggle goes on. Soelle and others highlighted how the theology of (...) the suffering God can mean an unhealthy worship of the executioner and hers was a call for love and work for justice. This article highlights how far we have come and how far we have yet to go—it is a call for solidarity and daring. (shrink)

In her paper Expelled Again from Eden: Facing Difference through Connection, delivered in Plymouth in 1998, Mary Grey said the story of the Garden of Eden was a dilemma for Feminist Theologians. This because it both bears responsibility for the Fall of relationship between God and Man and the misogyny that has ensued through the ages but also underpinning the desire to return to a supposed golden age of matriarchy with the re-emergence of the Goddess and a related ecological and (...) egalitarian epoch of harmony. Grey makes a connection between the Lost Garden myth and the second wave feminist ideal of global sisterhood of the 1960s. Reflecting on her paper and updating it later, Grey concluded she still felt the challenge of years ago: the sense of rightness of connection and mutuality, yet the crucial need to embrace difference. (shrink)

This article tackles caste-based poverty by a focus on the position of Dalit women in India. Of 200 million Dalits, nearly 50% are women, often referred to a ‘thrice Dalit’, as they suffer from the triple oppressions of poverty, being female and being female Dalits. They are frequently let down by both the Dalit movement itself as well as the women’s movement in India that focuses more on social problems like dowry deaths—more relevant for caste women and not those outside (...) the caste system. Many Dalit women are denied access to education, to meaningful employment, health provision and are the first to suffer the negative effects of globalization. Access to upper caste wells is forbidden. Worst of all, Dalit women are exposed to many forms of violence and are frequently raped as a way to humiliate Dalit men. The degrading work of ‘scavenging’—removing human excrement-falls mostly on Dalit women, since men are more likely to be ‘upwardly-mobile’. Despite all of this, a new strength now emerges in challenging caste boundaries, contributing to self esteem and a stronger sense of identity. The strong spirituality of Dalit women has sustained strength through songs and stories, and in some cases by subverting patriarchy through ironically re-shaping traditional myths. The article ends by suggesting forms of action from Church, society and feminist theology to show solidarity and effect social change for Dalit women. (shrink)