Current feminist theory in validating women39s own
Given the interflowing streams of class, race, ethnicity, age, sexual orientation, ability, and nationality that shape the complex modalities of social experience, it is unlikely that gender or any other single factor could suffice as a single or unitary focal point.
Women cannot be presumed to speak in a single voice or to share a uniform “experience”.
For other feminists, especially those located within various communities of faith and resistance, gynocentric efforts to create a possible space for something “divine” hold considerable appeal.
To Luce Irigaray, writing one hundred years later, the becoming of women was premised on becoming divine, for God alone can save us, keep us safe.
The feeling or experience of a positive, objective, glorious existence, the feeling of subjectivity, is essential for us.
Third, many feminist philosophers themselves have harbored either a suspicion of religion or an impoverished understanding of it, and so have been slow to develop a significant body of scholarship in this area.
Fourth, the entrenched bias and resistance to feminism within mainstream analytic philosophy of religion, combined with the myth that its methods, norms, and content are gender-neutral, has impeded recognition of the relevance of work appearing under the rubric of feminist philosophy of religion.
As a form of critique, feminist philosophy of religion employs the practice described by Jeffner Allen and Iris Marion Young (1989) of showing the limits of a mode of thinking by forging an awareness of alternative, more liberating, ideas, symbols, and discourses.