Introduction

Abstract

Abstract What is the relationship between feminist theology and classical Christian the ology7’ Is feminist theology “Christian” and, if so, in what respect and to what extent7 These questions may be approached in many ways. One could ask feminist theologians if they are Christians. Many would answer positively. For a Roman Catholic version of the answer, one might inquire of the magisterium, or one could ask feminist theologians if they honor the church’s tradition as a source and norm in theology. Again, many feminist theologians would answer positively. For a Protestant take on the answer, one could ask feminist theologians if they affirm the authority of the Bible for theology. Likewise here, many feminist theologians would answer affirmatively. However, the answers to these questions will not be helpful in getting us any closer to a satisfying answer to the first question with which we started: what is the relationship between feminist theology and classical Christian theology7 After all, some feminist theologians admit that they are no longer, or maybe never were, Christian, and others answer that they are indeed practicing and faithful Christians. The mag isterium’s hypothetical answer to the question might be extrapolated from the recent study by Francis Martin, The Feminist Question ( I 994), which concludes that feminist theologians pose questions that are not, properly speaking, theological. Most Christian feminists would answer the question regarding the authority of the Bible in the affirmative: yes, the Bible is an important authority in their feminist theology. None of these answers, however, would give an adequately detailed description of the relationship of feminist theology to classical Christian theology.