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As LDS women increasingly explore the feminist aspects of Mormon theologyin the 1990s, it is helpful to understand the historical and contemporary

movements in feminist theology in society as a whole.

TRENDS IN FEMINIST THEOLOGYBy 5hdla Greeve Davaney

WOMEN HAVE

always been present inreligious movements,and they have invari-ably been active par-ticipants in the life ofreligious communities,shaping the characterand direction of reli-gious traditions. Asworshippers, preachers,teachers, and transmit-ters of belief and ritual,women have played vi-tal roles in the religionsof the world. But, untilrecently, history hasgiven little recognitionto those roles and hasrecorded little of wo-men’s religious livesand activities. More-over, while womenhave been central par-ticipants within tell-

PAUL AND BARNABAS AT ANTIOCH

Theological positions of the human and thedivine are deeply grounded in experience and the

experience that has been the source fortheological reflection has been male.

gious tradit.ions, their reflections about the nature of thosetraditions have been almost totally absent from the com-munities’ self-interpretation, and their experiences have rarelybeen considered worthy of religious analysis or understanding.Thus, both historically and theologically, women have beenessentially invisible.

In recent decades, in North America and Europe and now,increasingly, in the rest of the world, much of this is changing.Women are rejecting their invisible status and are claimingmore public roles within religious communities and are insist-ing upon their right to share in the theological interpretationsof their traditions. This last development can be seen mostclearly in the emergence of the theological perspective known

5HEILA GREEVE DAVANEY is a professor of Christian theology atIliff School of Theology in Denver This paper was originallypresented at Sunstone Symposium XII in Salt Lahe City on 23August 1990.

as feminist theology.This paper introducesthis theological per-spective and an attemptto locate it historically,and explains some-thing of the current di-rections that are un-folding within it.

Let me, at the outset,state that there is nounified, singular femi-nist view of religion,nor is there a clear con-sensus about particularreligious doctrines.While feminist theo-logy had its origins inthe women’s movementand has, therefore,often reflected thewhite, middle-class,and Christian make-upof much of that move-ment; its proponents

have always included a diverse set of women representingbroad and even conflictual perspectives. Thus, from its begin-nings, and in ever-greater ways now, feminist theology hasbeen characterized by variety, creativity, and experimentation.I will outline some of the diverse options that are presentlybeing articulated.

If uniformity and homogeneity are not characteristics offeminist theology, there exist nonetheless, real commonalitiesthat shape the feminist theological discussion. One way ofhighlighting these commonalities is to trace the rise of feministtheological reflection.

THE ROOTS OF FEMINIST THEOLOGY

FEMINIST theology is rooted in what is known as thesecond wave of feminism that arose in the 1950s and 1960s.However, it has had deep resonance with the first women’smovement of the nineteenth century. In 1895 and 1896, Eli>

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abeth Cady Stanton and other feminists published TheWoman’s Bible. This work presented the various biblical versesthat referred to women and complemented these verses withfeminist commentary. For a variety of reasons, this work wasnot well received, but it served the purpose of raising import-ant issues with which women today still struggle. One of thoseissues is the recognition that religion has played a role in theoppression of women and that liberation from this oppressionmust entail the radical transformation of religion as well asother social and political realities.

A second issue that The Woman’s Bible raised that remains acentral topic on the current agenda of feminist theology wasthe importance of history, and in particular, the role the Bibleand biblical religion played in shaping female identity. Both ofthese areas of concern--the relation of religion to oppressionin general and the particular role of the Bible in determiningwomen’s lives--continue to animate much discussion amongfeminists.

While the authors of The Woman’s Bible raised criticalquestions concerning religion, many other early feministspositively linked their endeavors on behalf of women andother oppressed groups, especially blacks, to a religious vision.This anchoring of feminist commitments in the inherited tra-ditions of Christianity and Judaism continues to ground thethought and action of many feminists today as they seek waysnot only to engage their traditions critically, but also to garnerfrom them resources to transform the condition and experi-ence of women.

Both the critical challenge to religion and the positive ap-propriation of its resources continued to inform the feministmovement as it moved into the twentieth century. It was,however, only with the 1960 publication of an article byValerie Salving entitled "The Human Situation: A FeminineView" that women’s experience emerged as an explicit issue fortheological reflection.~ Salving suggested that much theologywas primarily grounded in the analysis of male experience andthat it neglected the female experience. She expounded thisclaim by an exploration of the then-current doctrines of sin andsalvation, arguing that the widespread interpretations of sin aspride and the proposed redress of this hubris in terms ofself-sacrifice and self-giving actually reflected the condition ofmen and did not adequately describe or respond to the situa-tion of women. Saiving’s analysis pointed in the direction ofwhat has become an enduring theme in feminist theology: theinsight that theological positions, including both interpreta-tions of the human and the divine, are deeply grounded inexperience and, historically, the experience that has been thesource for theological reflection has been male, excluding ornegatively evaluating women’s experience. It has been pre-cisely this absence of women’s experience as the data fortheological reflection that feminist theology has sought to alter.

Feminist theology did not emerge full-blown in response toSaiving’s article. Instead, there was relative quiet on the the-ological scene for the next decade. However, other changeswere taking place that would lead ineluctably to the emergenceof an explicit feminist voice in theology. During this period,

increasing numbers of women began to go to seminaries andschools of theology, and to enter graduate programs in religion,only to be met by an almost total absence of women facultyand continued resistance from the churches. Slowly, but withrising intensity, voices of protest began to be heard. Articlesand books began to appear whose explicit focus was women.Two early feminist theologians who are still prominent todaywere Rosemary Radford Ruether and Mary Daly.2 Ruether,especially, linked her feminist concerns with the commitmentsof two other developing theologies--black theology and LatinAmerican liberation thought--which were also challengingthe hegemony of traditional white male theological reflection.All three movements, perhaps inevitabl); were labeled non-theology and mere fads by the powerful white men whocontrolled the discipline of theology.

Feminist theology, at this formative stage, began with seve-ral central convictions and commitments. First, it argued thatall theology is perspectival; that is, it grows out of and reflectsparticular social locations. As such, it is not, as it is oftenclaimed to be, universal and neutral, but, in fact, is and alwayshas been partial, relative, and ladened with the values of itsproponents. Feminist theologians did not deny this local char-acter of theology for themselves but publicly declared that theywere working out of a commitment to women and to thestruggle to transform women’s lives. With this conviction ofthe perspectival, value-ladened character of all theology andout of this commitment to women, feminist theologians beganto rethink the basic ideas of God, Christ, human existence, andnature.

While it is impossible to detail all the: work that went onduring this first, mostly critical stage of feminist theology, I willhighlight several of the central arguments. Much energy wasdevoted to the analysis of the Western idea of God. Here MaryDaly is the most important feminist thinker.~ With compellinginsight, she unmasked the male character of the Jewish andChristian God. Moreover, she argued this was not just a ques-tion of male language. Rather, Daly insisted that the Westernconception of God is not accidentally expressed in male lan-guage but is, instead, inherently and irrew)cably male--that is,the attributes of omnipresence, omniscience, and, especially,omnipotence are male values that emerge out of and contrib-ute to the maintenance of patriarchy. Put succinctly, as Dalystated in Beyond God the Father: "If God is, male, then the maleis God." ~

There were other related theological doctrines that cameunder critical scrutiny during the 1970s and early 1980s. Theancient christological formulations were examined with spe-cial reference to Jesus’ maleness and to his advocacy andembodiment of an ethic of self-sacrificial love and therepercussions of these for women.5 The traditional and stillprevalent understanding of human nature along a dualisticmodel in which males and females were: essentially differentand males were considered superior and females inferior, wasalso consistently challenged. And, finally, the traditional inter-pretations of nature and the body as lacking in inherent value,and as the possession of an essentially spiritual humanity to

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use for its own purpose, were disputed and criticized. In eachinstance, feminist theologians insisted that there was an inti-mate connection between religious beliefs and theological in-terpretations and the oppres-sion of women, and that theliberation of women entailedunmasking the unholy alli-ance between this oppressionand religious traditions andthe theologies that supportedthem.

CURRENT DIRECTIONSIN FEMINIST THEOLOGY

MUCH work was ex-

pended on this critical analy-sis, this theology of protest.But increasingly constructivealternatives also began toemerge and be developed. Asalternatives have takenshape, along with these cre-ative options, new tensionsand conflicts have also sur-faced. At this juncture, I willset forth several debates thatare presently taking placewithin feminist theologicalcircles. By examining them,we can discern the currentdirections of feminist theo-logy and can see what is atstake in the options that arenow on the scene.

Staying with the ChristianTradition

ONE ongoing debaterevolves around the issuementioned earlier of how torelate to our past. On themost fundamental level thisdilemma has been focused onthe question of whether tostay or leave the inherited tra-ditions of Judaism and Christianity. Not only has this questionrepresented deep and painful personal choices for feminists,but it has also issued forth in a sometimes bitter and divisivepublic struggle with various women calling themselves, orbeing labeled by others, as "reformers" or "revolutionaries.’’6 Inrecent years, the debate has centered on the viability forwomen of God-talk versus the developing notions of theGoddess. The former group, those who remain, if uneasily,within the Christian and Jewish traditions, argue that the

THE BATTLE OF THE ANGELS

Mary Daly insisted that the Westernconception of God is not accidentallyexpressed in male language but is

inherently and irrevocably male--thatthe attributes of omnipresence,

omniscience, and, especially, omnipotenceare male values that emerge out of

and contribute to themaintenance of patriarchy.

majority of women continue to abide in these religious com-munities because leaving would entail abandoning mostwomen. They also insist that Christianity and Judaism, despite

being implicated in the longhistory of the oppression ofwomen, still contain richresources for women in theirstruggle for liberation. More-over, they argue that muchtalk about the Goddess is his-torically inaccurate and re-presents a kind of naive ro-manticism. And, finally, theysuggest that Goddess religionessentially leaves out menand thus cannot function asan adequate emanci~atory vi-sion for all humans.

For their parts, the pro-ponents of Goddess languagefor the divine and of a God-dess-centered spirituality ar-gue that without a fundamen-tal rejection of the traditionalWestern god, and the pre-dominantly male-centeredreligious traditions that haveoppressed women, womenwill never be able to valuethemselves fully and posi-tively and will never be ableto claim their female powerand potential. Carol Christhas been, perhaps, the mostarticulate proponent of thisposition,s She has eloquentlyargued that the symbol of theGoddess acknowledges fe-male power and will as legiti-mate, and affirms the femalebody and life cycle that havebeen so thoroughly deni-grated in male-centered reli-gious traditions. In contrastto those who say leaving theirinherited traditions signals anabandonment of oneg sisters,

Christ insists that the Goddess symbol embodies the value ofwomen’s bonds with one another. And, finally, for Christ andother proponents of Goddess language and spirituality, theGoddess is an important symbol for earth, for concrete, em-bodied life. Over against traditions that stressed the divine’sutter transcendence of nature and the material realm, theGoddess proponents repeatedly emphasize the connection be-tween the divine and the finite, the ever-changing world ofnature, and they suggest that only such a vision will bring us

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back from the threats of alienation from our bodies, of ecolog-ical disaster, and of nuclear destruction.

This ongoing debate has indeed been full of tension, but ithas also contributed to the development of constructive alter-natives for women. Increasingly, women who intellectuallyand existentially can no longer remain within Christianity orJudaism are finding a vibrant and growing Goddess-spiritual-ity whose proponents are developing an ever moresophisticated theology. Those who continue to find intellectualand religious sustenance within Christianity and Judaism are,with ever greater force, articulating new interpretations of thedivine that eschew the traditional doctrines, especially con-cerning God’s proported omnipotence, and that support fe-male experience and the struggle for transformation.

How to Approach the Bible

WHILE the discussions have raged about staying orleaving, there have also been differences among those womenwho have remained within Christianity and Judaism abouthow to relate to their pasts, especially that part of history, theBible, that remains so powerful today. Early on, there was whatI term the search for the pristine Bible. Many feminists insistedthat either the Bible really was not patriarchal and, as such, notdetrimental to women, but had only been misinterpreted andwrongly appropriated by males. Others took what might becalled a "canon-within-the-canon" approach, that is, they ac-knowledged the male character of much of the Bible butinsisted that the true core, the essential biblical message, wasand is liberating to women. More recently, a different approachhas emerged. While there are still proponents of the first twoways of conceiving of the Bible, increasingly I think feministtheologians are clearly stating that the biblical material ispredominantly the product of male experience and perspec-tive, that it is often anti-female, and that it has a long historyof having been utilized to oppress women.9 As such, it mustbe thoroughly criticized. But, it also contains intimations ofother more inclusive and just visions, and where that is true,such visions should be seen as resources for the creation of anew human society. Thus, for many Jewish and Christianwomen, the Bible has been demythologized and is no longerseen as the repository of unquestioned divine revelation, butas the deposit of human interpretations of God and of humanlife, and that, as such, it is an important human resource butno longer the final religious norm.

Third World Women and Women of Color

IF the question of how to relate to inherited traditions,their central symbols, and their time-honored resources, hascaptivated much of the consideration of feminist theologians,other issues are now vying for attention with these perennialconcerns. A central issue is that of the relation of white womento women of color and, alternatively, First World women toThird World women. This issue first emerged for feministtheology as growing numbers of black women entered semin-

ary along with their white counterparts, and they began toarticulate a theological vision out of their already powerfullocation in the black church. It soon became clear that thevaulted "women’s experience" to which so much feministtheology appealed really referred to white, middle classwomen’s experience. In the women’s movement in general,and with special force in theology, black: women, includingtheologians such as Jacquelyn Grant, have asserted that, whilemuch is shared in common between white women and womenof color, much divides these groups. It is not at all clear thatthe divisions are not greater than the commonalities.Moreover, any real solidarity, black women argue, necessarilypresupposes white women’s willingness and capacity to ac-kno~vledge their racism and to repent of it. 10

Black women’s voices are increasingly influencing theology,especially as they develop what is termed womanist theology.While committed to the liberation of women, womanist theo-logy testifies to the distinctive experience: of women of colorand asserts that out of that unique history, shaped not only bysexism but also by racism and classism, come resources andinsights that are different than those of white feminists andthat, in alliance with those of men of color, challenge many ofthe values, privileges, and goals of middle class feminism.~1

It has not only been black North American women whohave challenged white feminists. Third Vvbrld women, as theyhave explicitly entered into the formal theological discussion,have also raised profoundly troubling questions both to theirmale compatriots and to First World women, especially thosewho are white. Importantly, they have stressed cultural andclass concerns and have detailed a different religious and socialhistory than is articulated by their white North Americancolleagues. In particular, they have sought to analyze theinterconnection of their oppression as wo:men and the life-de-feating poverty in which so many exist and have emphaticallystated that their struggle on women’s behalf is a struggle, insolidarity with their brothers, against unjust political and eco-nomic systems that perpetuate poverty and deny so manyaccess to life’s necessities.~2

Religious Pluralism

a VARIATION of this challenge by Third World womenis being heard from non-Euro-American women living orstudying in the United States.13 The theological reflectionbeing done by these women is also giving new direction tofeminist thought. Pluralism has been sounded as one of thesethemes. Many of these feminists grew up in cultures that offermuch greater religious variety than the United States. This isespecially true for Asian women who have heritages shaped bynot only Christianity, but Buddhism, Confucianism, Islam,and folk religion. By attending to this pluralism, these womenare proposing that feminists must not conclude that they haveto choose to live in only one tradition and reject all others, butthey must learn to incorporate the valuable beliefs and ritualsof many traditions in a vision adequate for today. These femi-nist theologians, such as Chinese theologian Kwok Pui-lan and

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Korean theologian Chung Hyun Kyung, are not calling for asimplistic syncretism but for the profound recognition thatthere are other histories than Western Christianity that offerways of apprehending reality and leading meaningful lives.

While these women propose that we acknowledge the valueof other traditions, they alsosuggest that we do not ap-propriate them or our owntraditions uncritically, butapply norms that test thevalue and utility of religiousbeliefs in terms of how theyaffect women and providefor the creation andnourishment of humanelife. Chung Hyun Kyungcalls for a "survival-libera-tion-centered syncretism"and states that finally "life-giving power is the final cri-terion by which the validity--

~ ~ : -of any religion isjudged.’’~4’Thus, while deeply rootediin particular religious tradi-tions, many women whocome from cultural contextscharacterized by religiousdiversity are more inter-ested in how to learn fromall the various traditionsthan in maintaining thesuperiority of their own tra-dition.

This norm of the "contri-bution to the struggle forlife" resonates strongly withthe claims of many NorthAmerican feminist the-ologians, such as ElisabethSchOssler Fiorenza, who areinsisting that while the past,especially the Bible, may bea resource for present the-ological reflection, the criti-cal norms of assessing the-ological claims finally reside in the present and, in particular,emerge from communities of struggle. Rather than existingunchanging in the past, our criteria of theological judgmentshould lie, as Pui-lan states, "in the praxes of the religiouscommunities struggling for the liberation of humankind. Alltheologies must be judged as to how far they contribute to theliberation and humanization of the human community.’’~Thus, whether it is our own religious traditions or those ofothers that we are evaluating, the central measure is how theycan contribute to a more adequate vision of life today.

The articulation of this approach by both North American

feminists and their Third World sisters has resulted in a strongsense of the ambiguities of history and a determined commit-ment to give priority to those voices from history, especially ofwomen, that have been ignored heretofore. While history isrelativized, it is also broadened, offering new sources, often

untraditional sources, suchas songs, folk tales, poems,myths, and prayers, for thecreation of religious visions.Though there are new giftsto be discovered there, mostespecially the stories ofwomen who over the centu-ries persevered in the face ofdehumanizing conditions,there is also the clearrecognition that history is atale full of losses, of beliefsand practices that did notgive life but destroyed it,and that often women havethemselves been implicatedin the suffering and oppres-sion of their sisters.

NAOMI AND HER DAUGHTERS-IN-LAW

Feminist theology must give priority tothe poorest and most oppressed among us.

Without such commitment, it becomesa vehicle for the advancement of the few at

the expense of the majority of women.

Exile and Community

A FINAL theme that

recurs in the writings ofThird World women, espe-cially those residing in theUnited States, is that ofexile. These women areseparated from their land,cultural context, family,and, often, their primaryreligious communities.Being in exile highlights forthem the importance ofcommunity, and separationfrom their natural networksof support and accountabil-ity points to the necessity ofa global community ofwomen who struggle, not

only for advancement in their own narrow contexts, but whoseek to improve the lives of women everywhere. By so doing,Third World women have reminded feminist theologians inthe context of relative privilege in the United States that moreis at stake than ordinations or faculty appointments or middle-class upward mobility; in much of the world the struggle onbehalf of women is a life and death struggle against poverty,political repression, and age-old beliefs in women’s inferiority.They challenge First World women to examine not only ourown oppression but also our implication in the pain andsuffering of women a world away.

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THE FEMINIST THEOLOGICAL AGENDA FOR THE 19905

I HAVE given an overview of some current trends in

feminist theology. I have emphasized that there is a fair amountof diversity among feminist thinkers and that more rather thanfewer options are coming on the scene. Despite this realdiversity, an outline of feminist theology can be discerned. Byway of closing, I will summarize what I take to be the feministtheological agenda for the 1990s.

First, I believe the call is for the creation of a constructiveand substantive theology. While the critical theology of protestplayed a central role in the development of feminist theology,and while ongoing, critical scrutiny of historical theologicalclaims and contemporary male offerings is certainly required,the main task for feminist theologians must be the articulationof new visions that will contribute to the creation of morehumane life for all persons and especially the most oppressedamong us.

Second, this means that the loyalty of feminists must not beto the past but to the present and future generations. The pastis ambiguous, offering gifts for the struggle and a legacy of lossand suffering. It should be viewed as such, instead of as adivinely sanctioned repository of unchanging truth.

Third, as feminists carry out their constructive agenda, acommitment to the poorest and most oppressed must becentral. Without such commitment, feminist theology be-comes a vehicle for the advancement of the few, at the expenseof the majority of women.

Fourth, this entails a global perspective for the doing offeminist theology. While all theology is local, reflecting theexperience of those who carry it out, feminist theology todaymust be done against the horizon of the broader world andwithin a global network of women working for change.

Fifth, as more and more women contribute to the creationof a feminist vision, greater diversity will appear and feministsmust learn to attend to their differences and welcome theplurality of voices that are being raised. Feminists must un-learn their fear of difference and conflict and embrace the hopethat, even out of their discord, new and richer possibilities willarise for them and the rest of humanity.

Sixth, feminist theology must not only give priority to thepoorest and most oppressed among us, but also to the earthand the body. If the human community is to survive at all, ourwasteful, plundering, and arrogant treatment of nature and itsresources must be radically transformed. This entails, I think,a radical revisioning of humanity’s relation to nature and athorough rejection of our assumption that we are the center ofcreation. Moreover, if we are to overcome the profound alien-ation to our bodies that characterizes so much of our experi-ence, we will need to rethink what it means to be embodied,finite creatures who live out of the flesh and in deep interde-pendence with one another and the rest of the material world.This means, finally, that we must develop a theology andspirituality of sexuality.

Seventh, feminist theology must attend not only to thearticulation of the heretofore ignored experience of women

and to a reconceived relation between humankind and theearth, but also to the sustained effort to rethink theologicalideas and to reconstruct central religious doctrines, such asGod and Christ in a manner more adequate for today. Thismust take place, not only on the level of complex theologicalsystems, but also on the level of concrete metaphor and image.As theologian Sallie McFague has pointed out, we have madeprogress in rethinking our abstract systems but, for the mostpart, continue to live out of outmoded, indeed dangerous,metaphors and images such as God envisioned as an omnipot-ent male. ~6

Combined, these trends suggest a feminist theology thatwill be pluralistic, ecologically and bodily centered, focusedtoward the margins of society, and self-consciously construc-tive. It will claim its local and relative character and will, withhope and not a little fear, be about the creation of new worldvisions. I hope you will join us in this venture. ~

NOTES

1. Valerie Salving, "The Human Situation: A Feminine View," Womanspirit Rising, Carol P. Christ andJudith Plaskow, eds.. (San Francisco: Harper & Row, 19791.

2. See MaU Daiy, The Church and Second Sex (New York: Harper & Row, 1968), Beyond God theFather: Toward a Philosophy oj Women’s Liberation (Boston: Beacon Press, 1973), Rosemary Radford Ruether,Liberation Theology: Human Hope Confronts Christian History and American Power (New York: Paulist Press,1972), and New WomanINew Earth: 5exist Ideologies and Human Liberation (New York: Seabury Press, 1975).

3. See Mary Daly, Be_yond God the Father: Toward a Philosophy oJ Women’s Liberation (Boston: BeaconPress, 1973).

4.Daly, Beyond God the Father, 19.5.Daly, Beyond God the Father, chapter 3.6.Carol P. Christ and Judith Plaskow, "Introduction: Womanspirit Rising," in Womanspirit Rising,

Carol P. Christ and Judith Plaskow, eds; (San Francisco: Harper and Row, 1979).7. Rosemary Radford Reuther, "Goddess and Witches Liberation and Countercultural Feminism,"

Christian Century (10-17 September 1980): 842-47.8. See Carol P. Christ, "Why Women Need the Goddess," in Womanspirit Rising and The Laughter of

Aphrodite: Reflections on a Journey to the Goddess (San Francisco: Harper and Row, 1987).9. See Elisabeth SchOssler Fiorenza, In Memog oJ Her: A Feminist Theological Reconstruction o.1 Christian

O~igins (New York: Crossroad, 1983) and Bread Not Stone: The Challenge oj Ferainist Biblical Interpretation(Boston: Beacon Press, 1984).

10 See Jacquelyn Grant, V~ite Women’s Christ and Black Women’s Jesus (Atlanta: Scholars Press, 1989).11. See Jacquelyn Grant and Katie G. Cannon, Black Womanist Ethics (Atlanta: Scholars Press, 1988)

and Delores Williams, "Womanist Theology," in Weaving the Visions,Judith Plaskow and Carol P. Christ,eds.. (San Francisco: Harper and l~(~w, 1989).

12. Virginia Fabella, M.M. and Marcy Amba Oduyoye, With Passion and Compassion: Third WorldWomen Doing Theology (MaD, knoll, N.Y.: Orbis Books, 1988), Elsa Tamez, ed., Through Her Eyes: Women’sTheologyj~om Latin America (Maryknoll, N Y.: Orbis Books, 1989).

13 Letty M. Russell, Kwok Pui-lan, Ada Maria Isasi-Diaz, Katie Geneva Cannon, eds., Inheriting OurMothers’ Gardens Feminist Theology in Third World Perspective (Philadelphia: Westminster Press, 1988).

14. Chung Hyun Kyung, "Following Naked Dancing and Long Dreaming," in Inheriting Our Mothers’Gardens

15. Kwok Pui-lan, "Mothers and Daughters, Writers and Fighters," in Inheriting Our Mothers’ Gardens,32.

16. SMile McFague, Models of God: Theology for an Ecological Nuclear Age (Philadelphia: Fortress Press,1987).

Includes:

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