In her book, Sexism and God-talk: Toward a Feminist Theology, Dr. Rosemary Radford Ruether begins building the framework for a comprehensive feminist theology. This work, published originally in 1983, was an attempt to provide a methodological guide for the budding study of a newly opening field. The pioneering effort of Sexism and God-talk has undoubtedly been formative in the development of this branch of theology. It is with this in mind, and a humble, appreciative spirit, that this revolutionary book is reviewed.

Radford Ruether begins her argument with the essential assertion that the uniqueness and necessity of feminist theology lies in the idea that it utilizes woman's experience, which has been invisible throughout theological reflection in the past.[1] Any ideology that denies or diminishes the full humanity of women is not redemptive and is not reflective of God's character or an authentic relationship with God.[2] In the Judeo-Christian tradition, the primary culprit of this discrimination is patriarchy, which is defined as, "...not only the subordination of females to males, but the whole structure of Father-ruled society: aristocracy over serfs, masters over slaves, king over subjects, racial overlords over colonized people."[3]

In our rightful pursuit of gender justice, we cannot try to excuse or disguise patriarchy. Instead, we must utilize contrasting biblical traditions and establish these as our guiding principles. That is to say, we must connect with the sacred narratives and principles present within the biblical text and tradition that liberate humanity, using those to support claims of equality and critique our exclusion of women, children, outcasts and the poor from our current (and dominant) Christian paradigm. Through this, we can succeed in discrediting patriarchy and loosening its grip on Judeo-Christian religious interpretation.[4]

Radford Ruether next systematically speaks to crucial theological concerns within Christianity. She contends that our view of the nature of women (and humanity)--which has been traditionally assumed to be more debase and unholy than that of men--our subordination of the earth and all life on it to our whims and our use of male nouns and pronouns to reference God--to name a few--are rooted in patriarchy. Therefore, each of these dogmas must be reoriented towards an egalitarian system that invites, encourages and supports the active participation and empowerment of women. There are alternative traditions in the Bible, the author claims, that lead us to a more inclusive picture of God and that the incorporation of these is essential to including women in religious society.

These necessary shifts serve as the impetus for the alteration of the function of the church and its ministry. Feminist liberation theology, as Radford Ruether refers to it, is the means by which women can experience the church as a liberating force in their lives.[5] This can be done by dismantling the divide between clergy and laity and thereby effectively incorporating women into the activities of the church--creating a mutually beneficial collective whole.[6] Through this reorganization of church structure, those who are blessed with a given talent can serve in the way for which they are best suited, rather than being inhibited by gender, class, education level, etc.

Ultimately, the message of Sexism and God-talk is a redemptive one that points not only to the injustices of the past and present, but hastens hope for a brighter future. Radford Ruether refuses to allow the challenge of casting off the chains of patriarchy and its hierarchy to inhibit a vision of a transformed reality, for women and men. This is a constructive critique, offering helpful prescriptions for a feminist and egalitarian church--creating a faith community where all can find solace and acceptance regardless of gender, race or class. Most of all, this book leaves women with a tremendous and essential challenge; as Radford Ruether so eloquently proclaims: "Woman, as the denigrated half of the human species, must reach for a continually expanding definition of inclusive humanity-inclusive of both genders, inclusive of all social groups and races."[7]

Note: As a part of the second annual Young Women and the Word conference, "Adventist Women and the Earth: A Response to Ecofeminism," the Women's Resource Center at La Sierra University, who was one of the sponsors, has started a book club that is examining this very work. The aim is to continue to engage with these crucial issues in the aftermath of the conference. Please contact the WRC at 951-785-2470 or wrc@lasierra.edu if you are interested in participating or feel free to visit the WRC group page on Facebook to join the online discussion.

[1] Rosemary Radford Ruether, Sexism and God-talk: Towards a Feminist Theology 2d ed. (Boston, Beacon Press, 1993), 13.

[2] Ibid, 18-19.

[3] Ibid, 61.

[4] Ibid, 22-23.

[5] Ibid, 201.

[6] Ibid, 206-208.

[7] Ibid, 20.