Women as theological figures

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Women as theological figures have played a significant role in the development of various religions and religious hierarchies.

Throughout most of history women were unofficial theologians. They would write and teach, but did not hold official positions in Universities and Seminaries. Beginning in the second half of the twentieth century, women theological scholars began to be appointed to formal faculty positions at theological schools. Women are slowly being recognized as theological scholars.

George Gallup Jr. wrote in 2002 that studies show women have more religiosity than men. Gallup goes on to say that women hold on to their faith more heartily, work harder for the church, and in general practice with more consistency than men.[1]

Women theological scholars

  • Catherine L. Albanese, American religious studies scholar, professor, lecturer, and author
  • Karen Armstrong, British author known for her books on comparative religion
  • Marta Benavides, El Salvadorian feminist religious leader
  • Katie Cannon, American Christian theologian and ethicist associated with womanist theology and black theology
  • Monica Coleman, theologian associated with process theology and womanist theology
  • M. Shawn Copeland, American womanist and Black Catholic theologian
  • Kelly Brown Douglas, African-American Episcopal priest, womanist theologian, and academic
  • Elisabeth Schüssler Fiorenza, Romanian-born German Roman Catholic feminist theologian
  • Wilda C. Gafney, American biblical scholar and Episcopal priest
  • Jacquelyn Grant, American theologian and Methodist minister who is one of the founding developers of womanist theology
  • Nyasha Junior, American biblical scholar focusing on the connections between religion, race, and gender within the Hebrew Bible
  • Joanna Macy, environmental activist, author, and scholar of Buddhism
  • Sallie McFague, American feminist theologian, who emphasized God as mother in her theology
  • Mercy Amba Oduyoye, Ghanaian theologian and founder of the Circle of Concerned African Women Theologians
  • Muriel Orevillo-Montenegro, Filipina theologian known for her writings in Asian feminist theology
  • Jamie T. Phelps, American Catholic theologian known for her contributions to womanist theology
  • Elizabeth Schrader Polczer, American biblical scholar who concentrates on textual studies concerning Mary Magdalene, the Gospel of John, and the Nag Hammadi corpus
  • Rosemary Radford Reuther, American feminist theologian who helped define fields of Christian feminist and eco-feminist theology
  • Letty M. Russell, American Christian feminist theologian who pioneered feminist ecclesiology
  • Joan E. Taylor, English historian of the Bible and early Christianity with special expertise in archaeology, and women's and gender studies.
  • Emilie Townes, American Christian social ethicist and theologian
  • Renita J. Weems, ordained minister, a Hebrew Bible scholar, and an author
  • Delores S. Williams, American Presbyterian theologian notable for her formative role in the development of womanist theology
  • Traci D. Blackmon, minister and spiritual leader involved in peaceful protests during unrest in Ferguson, Missouri in 2014

Baháʼí Faith

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In writings of the Baháʼí Faith, the Holy Spirit is often described as the "Maid of Heaven".[2]

Three women figure prominently in the history of the Baháʼí Faith: Táhirih, a disciple of the Báb; Ásíyih Khánum, the wife of Baháʼu'lláh; and Bahíyyih Khánum the daughter of Baháʼu'lláh. Táhirih and Bahíyyih, in particular, held strong leadership positions and are seen vital to the development of the religion.

Several women played leading roles in the early days of the Baháʼí Faith in America.[3][4][5] Among them are: May Maxwell, Corinne True, and Martha Root. Rúhíyyih Khanum and a mix of male and female Hands of the Cause formed an interim leadership of the religion for six years prior to the formation of the Universal House of Justice. Later prominent women include Patricia Locke, Jaqueline Left Hand Bull Delahunt, Layli Miller-Muro, and Dr. Susan Maneck, who herself wrote books documenting the role of women in the Baháʼí Faith.

Buddhism

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Christianity

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In the New Testament

In the Early Christian Church

In the Medieval church

In the Catholic Church (Post-Reformation)

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In 1970 three women were declared Doctor of the Church

In Protestant churches

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In Eastern Orthodoxy

In the Latter Day Saint movement

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Hymnodists

A number of hymns and psalms have been written by women, from the pen of Fanny Crosby and Emily Gosse, for example.

Hinduism

Script error: No such module "labelled list hatnote". Recognition of the feminine aspect of God during the last century by Tantric and Shakti religious leaders, has led to the legitimization of the female teachers and female gurus in Hinduism. A notable example was Ramakrishna, who worshiped his wife as the embodiment of the divine feminine. [1]

Islam

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Jainism

The status of women in Jainism differs between the two main sects, Digambara and Śvetāmbara. Jainism prohibits women from appearing naked; because of this, Digambaras, who consider renunciation of clothes essential to moksha, say that they cannot attain enlightenment in the same life.[15] Śvetāmbara, who allow sadhus to wear clothes, believe that women can attain moksha. There are more Śvetāmbara sadhvis than sadhus and women have always been influential in the Jain religion.[16]

Judaism

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Sikhism

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Daoism

Script error: No such module "labelled list hatnote". One of the Daoist Eight Immortals, Immortal Woman He, is a woman. Additionally, Sun Bu'er was a famous female Taoist master in the 12th century. Her work "Secret Book on the Inner Elixir (as Transmitted by the Immortal Sun Bu'er)" discussed some of the particularities of female "Inner Elixir" (Neidan) cultivation. Daoist nuns usually have equal status with monks.

Other religions

Spiritual mediums

See also

References

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  1. Robert Roy Britt, Women More Religious Than Men, http://www.livescience.com/7689-women-religious-men.html, February 28, 2009 October 27, 2014 (2014)
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  7. A Magnificent Faith: Art and Identity in Lutheran Germany by Bridget Heal
  8. Huguenot Women of the Tower of Constance
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  14. translated by Peter Andrew Sveeggen, it is #198 in Ambassador Hymnal: for Lutheran Worship, #61 in Evangelical Lutheran Hymnary, #326 in Lutheran Book of Worship, and #364 in Christian Worship: A Lutheran Hymnal, see also the entry for the hymn on hymnary.org
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Bibliography

  • Joan Breton Connelly Portrait of a Priestess: Women and Ritual in Ancient Greece Princeton University Press March 2007
  • <templatestyles src="Citation/styles.css"/>^ Silvia Evangelisti Nuns: A History of Convent Life, OUP 2007
  • <templatestyles src="Citation/styles.css"/>^ Pechilis, Karen. The Graceful Guru: Hindu Female Gurus in India and the United States Template:ISBN
  • <templatestyles src="Citation/styles.css"/>^ Shattuck, Cybelle and Lewis, Nancy D. The Pocket Idiot's Guide to Hinduism (2002). Template:ISBN
  • http://www.rhul.ac.uk/bedford-centre/history-women-religious/ being the webpage of the History of Women Religious of Britain and Ireland, which has a number of entries on the links page.Script error: No such module "Unsubst".

External links

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