* I would like to thank my former student Laura Jones, whose exemplary work in gender and religion helped me further sharpen my writing on feminist theory and women's experience of sin.
1 A note about the term "feminist" is necessary at the outset, since it has long functioned as an unmarked code for (among other things) white feminist theology. In order to break the code, some white feminist theologians, myself included, are calling for the intentional naming of ourselves as such. See Susan Brooks Thistlethwaite, Sex, Race, and God: Christian Feminism in Black and White (New York: Crossroad, 1989); Ellen T. Armour, Deconstruction, Feminist Theology and the Problem of Difference: Subverting the Race/Gender Divide (Chicago: University of Chicago Press, 1999). In other words, "white feminist theology" joins a list of other types of self-named, women-oriented theological scholarship (womanist, third-world, lesbian, mujerista, Jewish, etc.), each of which must eventually be further qualified in order to be attentive to difference (e.g., lesbian womanist, Sephardic Jewish, white disabled). In light of this reality, it would be valuable to be able to recuperate "feminist theology" as an overtly neutral, noncoded term that can, at certain times, be used to refer to the diversity of these and other yet-to-be-named women's theological writings (with care always taken by hegemonic positionalities to self-name). This article is a white feminist proposal intended to contribute toward a (newly defined) feminist interpretation of sin.
2 Valerie Saiving Goldstein, "The Human Situation: A Feminine View," Journal of Religion 40 (1960): 100
112.
3 Judith Plaskow, Sex, Sin and Grace: Women's Experience and the Theologies of Reinhold Niebuhr and Paul Tillich (Washington, D.C.: University Press of America, 1980). See also Susan Nelson Dunfee, "The Sin of Hiding: A Feminist Critique of Reinhold Niebuhr's Account of the Sin of Pride," Soundings 65 (1982): 31627; Judith Vaughan, Sociality, Ethics and Social Change: A Critical Appraisal of Reinhold Niebuhr's Ethics in Light of Rosemary Radford Ruether's Works (Lanham, Md.: University Press of America, 1983); Daphne Hampson, "Reinhold Niebuhr on Sin: A Critique," in Reinhold Niebuhr and the Issues of Our Time, ed. Richard Harries (Oxford: Mowbray, 1986), pp. 4660.
4 Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology (Boston: Beacon 1993), pp. 159 ff. See also Rosemary R. Ruether, Introducing Redemption in Christian Feminism (Sheffield: Sheffield Academic Press, 1998).
5 Delores S. Williams, "The Color of Feminism, or, Speaking the Black Woman's Tongue," in Feminist Theological Ethics: A Reader, ed. Lois K. Daly (Louisville, Ky.: Westminster John Knox, 1994), p. 52; originally published in Journal of Religious Thought 43 (SpringSummer 1986): 4258.
6 Sallie McFague, The Body of God: An Ecological Theology (Minneapolis: Fortress, 1993), pp. 115 ff.
7 For more on how sin can be situated in the context of various doctrinal loci (i.e., creation, theological anthropology, and soteriology), see David H. Kelsey, "Whatever Happened to the Doctrine of Sin?" Theology Today 50 (1993): 16978.
8 Ruether, Sexism and God-Talk, pp. 16364.
9 Ibid., pp. 18081. Ruether apparently groups racism and classism as subsets of a more basic patriarchal oppression.
10 Ibid., p. 180.
11 Ibid., pp. 18384. To overcome the staticness of this victim status, she relies on the notion of a feminist "breakthrough experience," especially anger (p. 186).
12 Williams, "The Color of Feminism," pp. 4950.
13 Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk (Maryknoll, N.Y.: Orbis, 1993), p. 185.
14 See ibid., pp. 18687.
15 Delores S. Williams, "A Womanist Perspective on Sin," in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering," ed. Emilie M. Townes (Maryknoll, N.Y.: Orbis, 1993), pp. 144, 146.
16 Ruether, Sexism and God-Talk, p. 182.
17 See Stephanie Mitchem, "Womanists and (Unfinished) Constructions of Salvation," Journal of Feminist Studies in Religion 17, no. 1 (2001): 87, 9596, 98; Cheryl Townsend Gilkes, "The `Loves' and `Troubles' of African American Women's Bodies: The Womanist Challenge to Cultural Humiliation and Community Ambivalence," in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering," ed. Emilie M. Townes (Maryknoll, N.Y.: Orbis, 1993), pp. 23637.
18 Kelly Brown Douglas, Sexuality and the Black Church: A Womanist Perspective (Maryknoll, N.Y.: Orbis, 1999).
19 Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings, 19721977, ed. and trans. Colin Gordon et al. (New York: Pantheon Books, 1972), p. 74.
20 Ibid., p. 93; see also pp. 236 ff.
21 Ibid., pp. 81, 98. Sharon Welch sees liberation theologies as examples of this phenomenon (see Sharon D. Welch, Communities of Resistance and Solidarity: A Feminist Theology of Liberation [Maryknoll, N.Y.: Orbis, 1985], pp. 35 ff.).
22 Foucault, Power/Knowledge, pp. 98, 142. Foucault is cognizant of extreme and violent forms of oppression: penal torture, the Gulag, etc. (see Michel Foucault, Discipline and Punish: The Birth of the Prison, trans. Alan Sheridan [New York: Random House, 1977], esp. chap. 2, and Power/Knowledge, pp. 134 ff.). He calls these dominations to distinguish them from subject-forming power relations.
23 Michel Foucault, "The Subject and Power," afterword in Michel Foucault: Beyond Structuralism and Hermeneutics, ed. Hubert L. Dreyfus and Paul Rabinow (Chicago: University of Chicago Press, 1982), p. 220. Again, power relations must be distinguished from domination: "slavery is not a power relation when man [sic] is in chains" (p. 221).
24 Ruether, Sexism and God-Talk, p. 75; Williams, Sisters in the Wilderness, p. 88.
25 Foucault, Power/Knowledge, p. 99. Foucault explains that genealogy's purpose "is to entertain the claims to attention of local, discontinuous, disqualified, illegitimate knowledges against the claims of a unitary body of theory which would filter, hierarchise and order them in the name of some true knowledge" (p. 83).
26 Michel Foucault, "Nietzsche, Genealogy, History," in Language, Counter-Memory, Practice: Selected Essays and Interviews, trans. Donald Bouchard and Sherry Simon (Ithaca, N.Y.: Cornell University Press, 1977), p. 146.
27 Ibid., p. 150.
28 For a discussion of microlevel and macrolevel power, see Amy Allen, "Foucault on Power: A Theory for Feminists," in Feminist Interpretations of Michel Foucault, ed. Susan J. Hekman (University Park: Pennsylvania State University Press, 1996).
29 An excellent example of the type of genealogical study I have in mind of women's transgressive practices can be found in Mary McClintock Fulkerson, Changing the Subject: Women's Discourses and Feminist Theology (Minneapolis: Fortress, 1994). Fulkerson analyzes the disciplinary and productive effects of various discursive regimes in relation to poor white Appalachian Pentecostal women, middle-class white Presbyterian women, and two white feminist academic theologians.
30 Gayatri Chakravorty Spivak, "Subaltern Studies: Deconstructing Historiography," in The Spivak Reader, ed. Donna Landry and Gerald MacLean (New York: Routledge, 1996), pp. 21314. Postcolonial theory is much wider than Spivak's concept of the strategic essentialization of the subaltern. For other facets of postcolonialism and other applications of Spivak's views in feminist religious scholarship, see Kwok Pui-lan, "Unbinding Our Feet: Saving Brown Women and Feminist Religious Discourse"; Meyda Ye
enolu, "Sartorial Fabric-ations: Enlightenment and Western Feminism"; and Musa W. Dube, "Postcoloniality, Feminist Spaces, and Religion," in Postcolonialism, Feminism and Religious Discourse, ed. Laura E. Donaldson and Kwok Pui-lan (New York: Routledge, 2002).
31 Spivak has warned against a too general invocation of this term by Western white feminists in relation to "women's" oppression spoken of universally, since this evacuates the term of its crucial political strategics. See Gayatri Spivak with Ellen Rooney, "`In a Word': Interview," in The Second Wave: A Reader in Feminist Theory, ed. Linda Nicholson (New York: Routledge, 1997), p. 358.
32 Spivak, "Subaltern Studies," pp. 217, 220.
33 David H. Kelsey, "Human Being," in Christian Theology: An Introduction to Its Traditions and Tasks, ed. Peter C. Hodgson and Robert H. King (Philadephia: Fortress, 1982), p. 141; see also pp. 152 ff.
34 Reinhold Niebuhr, The Nature and Destiny of Man, vol. 1, Human Nature (New York: Scribner's, 1941), esp. pp. 182 ff.; Plaskow (see n. 3 above).
35 Søren Kierkegaard, The Sickness unto Death: A Psychological Exposition for Upbuilding and Awakening, trans. and ed. Howard V. Hong and Edna H. Hong (Princeton, N.J.: Princeton University Press, 1980), p. 29.
36 Ibid., pp. 52, 70; see also pp. 49, 67.
37 Wanda Warren Berry, "Images of Sin and Salvation in Feminist Theology," Anglican Theological Review 60 (1978): 47.
38 Sylvia I. Walsh, "On `Feminine' and `Masculine' Forms of Despair," in The International Kierkegaard Commentary: Sickness unto Death, ed. Robert L. Perkins (Macon, Ga.: Mercer University Press, 1987), p. 129. Leslie Howe questions how much balancing Kierkegaard actually supports (see Leslie A. Howe, "Kierkegaard and the Feminine Self," in Feminist Interpretations of Søren Kierkegaard, ed. Céline Léon and Sylvia Walsh [University Park: Pennsylvania State University Press, 1997], pp. 239 ff.). I will return to this issue below.
39 Walsh, pp. 128, 133.
40 Birgit Bertung, "Yes, a Woman Can Exist," in Feminist Interpretations of Søren Kierkegaard, ed. Céline Léon and Sylvia Walsh (University Park: Pennsylvania State University Press, 1997), pp. 5758 (quoting Kierkegaard). Howe suggests that some of Kierkegaard's sexist comments should be taken as ironically feminist (p. 238).
41 I agree heartily with Wanda Warren Berry's call for feminists to continue to engage Kierkegaard's thought ("Kierkegaard and Feminism: Apologetic, Repetition, and Dialogue," in Kierkegaard in Post/Modernity, ed. Martin J. Matu
tík and Merold Westphal [Bloomington: Indiana Univeristy Press, 1995], pp. 11024).
42 Walsh, p. 133.
43 Howe, p. 237.
44 Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York: Routledge, 1990), p. 23. For current debates on Butler's views, see Sara Salih, Judith Butler (London and New York: Routledge, 2001), esp. pp. 137 ff.; Annamarie Jagose, Queer Theory: An Introduction (New York: New York University Press, 1996), pp. 83 ff. For an insightful application of Butler's thought to ethics, see Marilyn Gottschall, "The Ethical Implications of the Deconstruction of Gender," Journal of the American Academy of Religion 70, no. 2 (June 2002): 27999.
45 De Beauvoir quoted in Butler, Gender Trouble, p. 8.
46 Ibid., p. 7. Butler argues that de Beauvoir's views were too linked to a modernist view of a subject as "a cogito" (p. 8).
47 Judith Butler, Bodies That Matter: On the Discursive Limits of "Sex" (New York: Routledge, 1993), p. 17.
48 Butler, Gender Trouble, p. 23.
49 Judith Butler, "For a Careful Reading," in Feminist Contentions: A Philosophical Exchange, by Seyla Benhabib, Judith Butler, Drucilla Cornell, and Nancy Fraser (New York: Routledge, 1995), p. 134.
50 Butler, Gender Trouble, p. 25. Butler further discusses performativity in her chapter "Critically Queer," in Bodies That Matter, pp. 22342.
51 This distinction between performativity and playacting was made by Gayatri Chakravorty Spivak in a public lecture at Oberlin College, March 15, 1999.
52 Butler, "For a Careful Reading," pp. 134, 136.
53 Butler, Gender Trouble, pp. 31, 137. Akin to Foucault's notion of insurrectional knowledge, "parody" is Butler's term that refers to how some performativity can decenter the convention it repeats. The repetition can be subversive when it "implicitly reveals the imitative structure" of the so-called original fact (p. 137).
54 Ibid., p. 136.
55 At this stage in my theorizing, I am also exploring metaphors other than narrow relationality, such as fixed or rigid relationality. Terms other than "cooperation" also are possible: "engagement," "interaction," "negotiation."
56 Foucault, Power/Knowledge (see n. 25 above), p. 119.
57 See Monique Devaux, "Feminism and Empowerment: A Critical Reading of Foucault," in Feminist Interpretations of Michel Foucault, ed. Susan J. Hekman (University Park: Pennsylvania State University Press, 1996), pp. 213 ff.
58 See nn. 2223 above.
59 Melissa Raphael, Thealogy and Embodiment: The Post-patriarchal Reconstruction of Female Sacrality (Sheffield: Sheffield Academic Press, 1996), pp. 83 ff.; Gilkes (see n. 17 above).
60 This phrase is the title of the third volume in Foucault's History of Sexuality (trans. Robert Hurley [New York: Random House, 1986]), but Foucault referred in his later work to care of the self in relation to his research into technologies and practices of the Greco-Roman period that contribute to how "`a human being turns him- or herself into a subject'"
namely, a communally situated ethical subject (Foucault quoted in the "Introduction," in Technologies of the Self: A Seminar with Michel Foucault, ed. Luther H. Martin et al. [Amherst: University of Massachusetts Press, 1988], p. 3).
61 For arguments about the psychologically detrimental aspect of patriarchal family authority structures, see Rita Nakashima Brock, Journeys by Heart: A Christology of Erotic Power (New York: Crossroad, 1994), esp. chaps. 12. Delores Williams analyzes some effects of the incursion of white patriarchal family models on the African American family (see Sisters in the Wilderness [n. 24 above], esp. chap. 2).
62 Kierkegaard, The Sickness unto Death (see n. 36 above), pp. 49n., 50n. Howe (see n. 43 above) finds an inherent sexism in Kierkegaard's assumptions about gendered gradations of selfhood which threatens to undermine the androgyny model. At the religious and the secular level, Howe argues, Kierkegaard gives "no indication that a man is supposed to display devotedness (or any other supposedly feminine quality) ... much less that woman is to show masculine qualities" (p. 241).
63 Howe, p. 237.
64 A criterion is clearly needed for determining what would constitute a morally and spiritually proper Christian performativity. Let me anticipate the point I will make below by saying that the way one construes the imago dei would be central to this determination.
65 There are a number of feminist proposals about sin's inevitability. Marjorie Suchocki sees sin as inevitable because we are born into the human race that has evolved into a society of violence. She construes original sin as the inevitability of evil as a result of anxiety due to pervasive violence (The Fall to Violence: Original Sin in Relational Theology [New York: Continuum, 1995]). Serene Jones brings together Calvinist and postmodern feminist insights and attributes sin's inevitability to the "`false performative scripts' into which women are born" causing us to suffer harm and do harm (Feminist Theory and Christian Theology: Cartographies of Grace [Minneapolis: Fortress, 2000], p. 119).
66 See Søren Kierkegaard, "The Concept of Anxiety," in The Kierkegaard Reader, ed. Jane Chamberlain and Jonathan Rée (Oxford: Blackwell, 2001), esp. pp. 201 ff.
67 Michel Foucault, "The Ethic of Care for the Self as a Practice of Freedom," trans. J. D. Gauthier, in The Final Foucault, ed. James Bernauer and David Rasmussen (Cambridge, Mass.: MIT Press, 1988), p. 18.
68 See Giulia Sfameni Gasparro, "Image of God and Sexual Differentiation in the Tradition of Enkrateia," and Kari Elisabeth Børrensen, "God's Image: Is Woman Excluded?" in The Image of God: Gender Models in Judaeo-Christian Tradition, ed. Kari Elisabeth Børrensen (Minneapolis: Fortress, 1991).
69 Patricia L. Hunter, "Women's PowerWomen's Passion: And God Said, `That's Good,'" in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering, ed. Emilie M. Townes (Maryknoll, N.Y.: Orbis, 1993), pp. 18990. Traditionally, the image of God in relation to humanity has been spoken of in various ways, two prominent ones being: the image of God as a divine substantial endowment (e.g., within the faculties of the soul or mind) or as the capacity conferred by God for relationality with God. Many theologians today seem oriented to speaking of the image of God relationally, emphasizing how humanity as "being-in-relation" reflects a trinitarian, perichoretic God (Mary Catherine Hilkert, "Cry Beloved Image: Rethinking the Image of God," in In the Embrace of God: Feminist Approaches to Theological Anthropology, ed. Ann O'Hara Graff [Maryknoll, N.Y.: Orbis, 1995], p. 200).
70 Mary McClintock Fulkerson, "Contesting the Gendered Subject: A Feminist Account of the Imago Dei," in Horizons in Feminist Theology: Identity, Tradition and Norms, ed. Rebecca S. Chopp and Sheila Greeve Davaney (Minneapolis: Fortress, 1997), p. 109.
71 Mary Aquin O'Neill, "The Mystery of Being Human TogetherAnthropology," in Freeing Theology: The Essentials of Theology in Feminist Perspective, ed. Catherine Mowry LaCugna (San Francisco: HarperSanFrancisco, 1993), pp. 141, 151.
72 Catherine Mowry LaCugna, God for Us: The Trinity and Christian Life (San Francisco: HarperSanFrancisco, 1991), p. 407. There have been numerous texts in recent years analyzing how sexuality has been viewed in the Christian tradition including: Eugene F. Rogers, Jr., ed., Theology and Sexuality: Classic and Contemporary Readings (Oxford: Blackwell, 2002); Douglas (see n. 18 above); Lisa Isherwood and Elizabeth Stuart, Introducing Body Theology (Cleveland: Pilgrim, 1998); Kathy Rudy, Sex and the Church: Gender, Homosexuality and the Transformation of Christian Ethics (Boston: Beacon, 1997).
73 Elizabeth A. Johnson, She Who Is: The Mystery of God in Feminist Theological Discourse (New York: Crossroad, 1995), pp. 7071.
74 Rebecca Alpert, Like Bread on the Seder Plate: Jewish Lesbians and the Transformation of Tradition (New York: Columbia University Press, 1997), pp. 2122.
75 LaCugna, p. 407.
76 My discussion here focuses on the image of God and humankind, but the concept can (and I believe should) be extended to the natural world as well. See Sallie McFague, Life Abundant: Rethinking Theology and Economy for a Planet in Peril (Minneapolis: Fortress, 2001), p. 199.
77 For Christians, the image of God will necessarily be linked to some discourse of the imago christi and the imago trinitatiseven if one's Christology and doctrine of the trinity are very open and revisionary (see Douglas, pp. 112 ff.; Hilkert, pp. 199 ff.).
78 This position is quite pervasive in certain theological circles. A recent versions of it is given by Miroslav Volf, who argues that the fixed dimorphism of sexed bodies is the lesson taught by the Genesis creation stories and contributes toward a nonsexist notion of gender fluidity. While he may make some persuasive points to address sexism in the tradition's interpretations of gender roles, he is notably silent on the issue of heterosexism. I contend that his sex binarism model in fact undergirds a discourse of compulsory heterosexuality and hence heterosexismwhich is at odds with his overall theme of promoting justice and embrace of the other (see Miroslav Volf, Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation [Nashville: Abingdon, 1996], esp. chap. 4).
79 Amy-Jill Levine, "Settling at Beer-lahai-roi," in Daughters of Abraham: Feminist Thought in Judaism, Christianity and Islam, ed. Yvonne Yazbeck Haddad and John L. Esposito (Gainesville: University Press of Florida, 2001), pp. 1234; Dora R. Mbuwayesando, "Childlessness and Woman-to-Woman Relationships in Genesis and African Patriarchal Society: Sarah and Hagar from a Zimbabwean Woman's Perspective (Gen. 16:116; 21:821)," Semeia 78 (1997): 2736; Cheryl J. Sanders, "Black Women in Biblical Perspective: Resistance, Affirmation, and Empowerment," in Living the Intersection: Womanism and Afrocentrism in Theology, ed. Cheryl J. Sanders (Minneapolis: Fortress, 1995), esp. pp. 13138; Williams, Sisters in the Wilderness (see n. 61 above); Danna Nolan Fewell and David M. Gunn, "Keeping the Promise," in Gender, Power, and Promise: The Subject of the Bible's First Story (Nashville: Abingdon, 1993), pp. 3955; Savina J. Teubal, Ancient Sisterhood: The Lost Traditions of Hagar and Sarah (Athens: Ohio University Press/Swallow Press, 1990); Jo Ann Hackett, "Rehabilitating Hagar: Fragments of an Epic Pattern," in Gender and Difference in Ancient Israel, ed. Peggy L. Day (Minneapolis: Fortress, 1989), pp. 1227; Renita T. Weems, "A Mistress, a Maid, and No Mercy," in Just a Sister Away: A Womanist Vision of Women's Relationships in the Bible (San Diego, Calif.: Lura Media, 1988), pp. 119; Phyllis Trible, "Hagar: The Desolation of Rejection," in Texts of Terror: Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress, 1984), pp. 935.
80 I am not attempting a poststructuralist reading of the text in the sense of Derridean deconstructive criticism (see William A. Beardslee, "Poststructuralist Criticism," in To Each Its Own Meaning: An Introduction to Biblical Criticisms and Their Application, ed. Steven L. McKenzie and Stephen R. Haynes [Louisville, Ky.: Westminster John Knox, 1999], pp. 25367). Mine is a more informal close literary reading of the text, using poststructuralism to analyze specific aspects (agency and sin) related to two characters in the story.
81 See the texts by Sanders, Weems, Williams, and Trible in n. 79. Abraham's and God's roles are also variously examined by most of the scholars listed above; however, I will focus on Sarah and Hagar.
82 See Serene Jones's (see n. 65 above) use of strategic essentialization in her discussion of how diverse women cope with the sense of fragmentation that results from various societal and interpersonal oppressions (pp. 42 ff.).
83 Sanders, pp. 132, 137.
84 Renita Weems, though largely sympathetic to Hagar, directs a critical eye to Hagar's passivity and slave mentality (pp. 12 ff.).
85 The hermeneutical approach of queering a text emerges out of queer theory. Jagose (see n. 44 above) explains that this term early on "was, at best, slang for homosexual, at worst, a term of homophobic abuse. In recent years `queer' has come to be used differently, sometimes as an umbrella term for a coalition of culturally marginal sexual self-identifications and at other times to describe a ... theoretical model which has developed out of more traditional lesbian and gay studies" (p. 1). Queering has been called "a heuristic tool devised by scholars like Eve Sedgwick and Judith Butler ... to understand the function of the (homo)social and (homo)erotic ... in opaque, resilient texts" and to foster "a new kind of reading for the questions of `friendships,' passion, and sex" (Francesca Sautman and Pamela Sheingorn, "Charting the Field," in Same Sex Love and Desire Among Women in the Middle Ages, ed. Francesca Sautman and Pamela Sheingorn [New York: Palgrave, 2001], p. 18).
86 Elizabeth Stuart, "Camping about the Canon: Humor as a Hermeneutical Tool in Queer Readings of Biblical Text," in Take Back the Word: A Queer Reading of the Bible, ed. Robert E. Goss and Mona West (Cleveland: Pilgrim, 2000), pp. 29 ff.
87 Elisabeth Schussler Fiorenza, Bread Not Stone: The Challenge of Feminist Biblical Interpretation (Boston: Beacon, 1995), pp. 15 ff.
88 Robert E. Goss and Mona West, "Introduction," in Take Back the Word: A Queer Reading of the Bible (Cleveland: Pilgrim, 2000), pp. 45. The phrase "text of terror" refers to Trible's book by that name (see n. 79 above).
89 See Celena M. Duncan, "The Book of Ruth: On Boundaries, Love, and Truth," in Take Back the Word: A Queer Reading of the Bible, ed. Robert E. Goss and Mona West (Cleveland: Pilgrim, 2000). For related discussions of queer approaches to the Christian tradition, see Robert E. Goss, Queering Christ: Beyond Jesus Acted Up (Cleveland: Pilgrim, 2002); Mary McClintock Fulkerson, "GenderBeing It or Doing It: The Church, Homosexuality, and the Politics of Identity," in Que(e)rying Religion: A Critical Anthology, ed. Gary David Comstock and Susan E. Henking (New York: Continuum, 1997); Nancy Wilson, Our Tribe: Queer Folks, God, Jesus and the Bible (San Francisco: HarperSanFrancisco, 1995).
90 Ruether, Sexism and God-Talk (see n. 24 above), pp. 17677.
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