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Many feminist theologians have made timely and valuable contributions to rethinking the eschaton by framing it as cyclical and by embracing endings as they are experienced by present relational, fluid, and sensuous bodies. However, any sense of eschatological finality or ultimacy has either been rejected or ignored. Feminist Eschatology seeks to think differently about Christian eschatology in light of contributions from feminist theologians, noting the numerous and varied critiques they have made of traditional models. These critiques are identified as being directed towards three key claims: eschatology is understood to be actuated by a domineering God, populated by masculinised beings, and disassociated from present lives. Using a form of strategic feminism, wherein traits associated with female bodies, and some women's experiences of their bodies, are used to rethink the end-time of the eschaton, this book contributes to the meaning and significance of both bodies and eschatology.
Feminist theology is a significant movement within contemporary theology. The aim of this Companion is to give an outline of feminist theology through an analysis of its overall shape and its major themes, so that both its place in and its contributions to the present changing theological landscape may be discerned. The two sections of the volume are designed to provide a comprehensive and critical introduction to feminist theology which is authoritative and up-to-date. Written by some of the main figures in feminist theology, as well as by younger scholars who are considering their inheritance, it offers fresh insights into the nature of feminist theological work. The book as a whole is intended to present a challenge for future scholarship, since it critically engages with the assumptions of feminist theology, and seeks to open ways for women after feminism to enter into the vocation of theology.
Many feminist theologians have made timely and valuable contributions to rethinking the eschaton by framing it as cyclical and by embracing endings as they are experienced by present relational, fluid, and sensuous bodies. However, any sense of eschatological finality or ultimacy has either been rejected or ignored. Feminist Eschatology seeks to think differently about Christian eschatology in light of contributions from feminist theologians, noting the numerous and varied critiques they have made of traditional models. These critiques are identified as being directed towards three key claims: eschatology is understood to be actuated by a domineering God, populated by masculinised beings, and disassociated from present lives. Using a form of strategic feminism, wherein traits associated with female bodies, and some women's experiences of their bodies, are used to rethink the end-time of the eschaton, this book contributes to the meaning and significance of both bodies and eschatology.
Providing a tool for all who wish to learn about the growing fields of womanist, mujerista, Asian feminist, and white Euroamerican feminist studies in religion, this dictionary furnishes a pluralistic approach to feminist theologies, guiding readers who are interested in all areas of Christian theology as they relate to feminism.
The distinct subjects of eschatology and gender equality have seen an explosion of interest in recent decades, particularly within Pentecostal scholarship. Pentecostalism is regarded ideally as both an eschatological and egalitarian movement. However, many Pentecostals have lamented the inconsistency between the early egalitarian impulse of the movement and its current restrictive practices. This situation has been described as the so-called Pentecostal “gender paradox,” referring to the conflicting freedoms and limitations experienced by Pentecostal women. Pentecostals have also recognized the waning eschatological fervor within the movement and its shifting eschatological convictions, leading to calls to rediscover the eschatological heart of the movement. Despite the renewed interest in both eschatology and women's equality, little research has been done to put these two areas into conversation with each other: eschatological convictions are often absent in the debate on gender roles in the church. For Pentecostals, eschatology has often been about urgency in “saving souls” rather than attending to social issues, but could Pentecostal eschatology be the key to (re)discovering greater equality for women in the church? Is the waning of both eschatology and women's equality within Pentecostalism potentially interrelated? For over one hundred years the role of women in Pentecostalism has been debated without a firm consensus. By examining gender solely through an eschatological lens in history, Scripture, and praxis, this work provides a valuable and creative contribution to one of the most important theological and global issues of our time, women's (in)equality. This book is also one of the first comprehensive studies to approach a single social issue solely through an eschatological lens and to provide attention to developing a thorough and methodologically connected eschatological praxis. By uncovering the unified eschatological-egalitarian narrative thread within both the Pentecostal and biblical story, this work suggests that the present end of women's inequality begins with fidelity to the future eschaton of gender equality.
Covering religious traditions ranging from Buddhism to Christianity to Zoroastrianism and modern apocalyptic movements such as Arun Shinrikyo and the Branch Davidians, this book addresses prophesied end of days from a breadth of perspectives and includes material on often-neglected themes and genres. End of Days: An Encyclopedia of the Apocalypse in World Religions describes apocalyptic writings in the world's major religious traditions, including Judaism, Christianity, Islam, Hinduism, and Buddhism. The cross-referenced entries address ancient traditions—Zoroastrianism, as one example—as well as modern apocalyptic movements, such as Arun Shinrikyo, the Branch Davidians, and the Order of the Solar Temple. This book's broad scope offers coverage of overlooked traditions, such as Mayan Apocalyptic, Norse Apocalyptic, Native American eschatological literatures, and the Tibetan Book of the Dead. Readers seeking detailed information on the eschatological and apocalyptic movements and proponents of End Times can reference entries about individuals such as Harold Camping, Jerry Falwell, David Koresh of the Brand Davidians, and James Jones and the People's Temple. This single-volume encyclopedia also contains numerous historical entries on subjects such as the Great Disappointment, the Great Awakening periods of religious revival, Joachim of Flora, the Maccabean Revolt, and the Plymouth Brethren. The influence of apocalyptic ideas far outside the realm of religion itself is documented through entries on film, including well-known modern movies such as The Hunger Games and Apocalypse Now, literature by writers such as Dante, and works of fine art like Wagner's Götterdämmerung. The inclusion of entries related to literature, film, and other art forms further attests to the wide-ranging social influence of belief in the end of days.
From a gender perspective, Romans differs from many biblical texts. It contains few explicit mentions of gender, no household code and it has been understood as promoting universalism. This volume joins several feminist commentators in showing how crucial Romans is for understanding Paul's view of gender. Divided into three parts: mapping traditions in Romans, challenging gendered traditions in Romans, and gender and the authority of Romans, the concluding essays ask: Does scriptural criticism really do justice to feminist concerns? Both avenues and obstacles for feminist scholars interpreting Romans are pointed out.
Since Karl Rahner posited the importance of the nature of the human as the starting point for theological reflection, the field of Christian anthropology has been one where very basic questions - and much creative theologizing - have been focused. For example, liberation theologians have had much to say about the presumptions inherent in classical definitions of human being and have pointed up the vital idea of social location as an integral part of human experience. Theological anthropology has come to be of vital interest to Christian feminists as well. As in other disciplines, the study of what is human tends to either ignore gender or to favor one as normative. In the quest to understand the totality of human experience it is necessary to view it from 'lived' experience. At the same time and deeply embedded in the Christian tradition is the recognition that human beings come from God, are going to God, and dwell in the embrace of God. 'In the Embrace of God' provides a well-organized, clearly focused volume of original essays by North American feminist theologians encompassing the major areas of theological anthropology. In addressing the meaning of creation and end-time, fall and redemption, sin and grace, pain and suffering, sexuality and ecology, these contributors offer fresh insights and helpful new ways to approach the rich complexities of human experience.
This book is about ecofeminism and its encounter with theology, predominantly that of Christian theology in Euro-western contexts. It introduces and explores ecofeminism and the encounter. The goal is to understand the significance and implications of ecofeminism and its contribution and challenge to theology. A further goal is to assist ecofeminist theology, or theologies, to be more effective in preventing ecological ruin, assisting women's struggles for freedom and supporting the flourishing of all life on earth. Ecofeminism represents ways of discerning associations of many kinds between the feminist and ecological movements, and between the oppression and domination of both women and the earth. Ecofeminism is an insight, referring to critical analyses, political actions, historical research, intuitions and ideals. The ecological crisis is creating a pivotal moral and religious challenge, and new contexts for theology. There is a renewed spiritual sensitivity towards the natural world. We are in a time of a spiritual awakening, wherein the earth and all life are experienced, as sacred, where it is possible to experience awe and wonder, and encounter the ineffable. Ecofeminist theologies are at the intersection of these ideas and experiences. They are the efforts of particular people who see and experience possibilities for greater life, more justice and freedom. They do not accept that injustice and ecological ruin are inevitable. Ecofeminist efforts are directed towards reducing further ecological and social devastation, and awakening consciousness to the immense beauty and elegance of all life on this fragile yet awesome blue-green planet.