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Contesting the feminist critique of the dangers of Christianity's
self-giving ethics, this book advances a contemporary feminist
christology engaging the strength of self-giving power. Feminist
theologians have established that the self-giving doctrines can
disempower women and other oppressed persons, teaching passivity
and evasion of one's own self-development. Christ's kenosis, or
self-emptying on the cross offers a central example of sacrifice
for others to the detriment of one's own self-care. And yet, in
contrast to previous feminist theologies, this book argues for the
power available in self-giving. This feminist christology affirms
that we come into ourselves through our own kenosis. Drawing on
diverse sources, including traditional voices like Luther or
Balthasar, contemporary feminist theologians such as Rosemary
Radford Ruether or Marcella Althaus-Reid, and studies of abuse
survivors, this book explores passionate self-giving as a power for
divine and human revelation, a power for resistance of abuse, and a
power for the continued anointing of Christic presence in a
postmodern context. Self-giving engages a force that differs from
both the 'power in mutual relation' common to feminist theology and
the 'power over' of patriarchal thought. Christic self-giving
conveys a power for: for God's thriving in the world, and for our
own.
Contesting the feminist critique of the dangers of Christianity's
self-giving ethics, this book advances a contemporary feminist
christology engaging the strength of self-giving power. Feminist
theologians have established that the self-giving doctrines can
disempower women and other oppressed persons, teaching passivity
and evasion of one's own self-development. Christ's kenosis, or
self-emptying on the cross offers a central example of sacrifice
for others to the detriment of one's own self-care. And yet, in
contrast to previous feminist theologies, this book argues for the
power available in self-giving. This feminist christology affirms
that we come into ourselves through our own kenosis. Drawing on
diverse sources, including traditional voices like Luther or
Balthasar, contemporary feminist theologians such as Rosemary
Radford Ruether or Marcella Althaus-Reid, and studies of abuse
survivors, this book explores passionate self-giving as a power for
divine and human revelation, a power for resistance of abuse, and a
power for the continued anointing of Christic presence in a
postmodern context. Self-giving engages a force that differs from
both the 'power in mutual relation' common to feminist theology and
the 'power over' of patriarchal thought. Christic self-giving
conveys a power for: for God's thriving in the world, and for our
own.
Many of the available resources for teaching courses on feminist
spirituality either come from the 1980s to 1990s or are written by
the same authors as those earlier texts, thus showing us a
progression of spiritual beliefs and practices of 'second-wave'
feminists. This is useful, but when addressing this topic with
university students it is also important to show the ways in which
spirituality has been rethought by 'third-wave' feminists. This
rethinking can be found in various small circulation 'zines, but
these are not always accessible to a wide audience. This anthology
addresses the experiences of third-wave feminists in the
construction and reformulation of spirituality. It examines the
experiences of young feminists and others who have been influenced
by second-wave feminist spirituality and engaged in developing and
critiquing themes of Goddess religion, queer theory, protest
movements, and popular culture.
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