Feminism and theology

I spent the weekend in lovely Portland attending the annual conference of the Western Psychological Association. Allegra and I presented a poster on the theoretical overlap between a feminist approach to psychotherapy and Christian theology. Sound bizarre? It is actually quite possible.

In case you are interested, here is a sample:
Feminist theory:
1. The personal is political. Personal struggles are connected to larger social and political structures. In addressing individual and social transformation, it is imperative that the therapist recognize the political nature of therapy and be committed to being an agent of socio-political change (Enns, 1997). As part of their individual healing process, therapists may encourage clients to pursue community and societal-level changes.

Theological response:
1. Faith is political. To participate in Israel’s covenantal relationship with God is to act politically by challenging the unjust status quo. The four main Hebrew and Greek words for justice are used 1,060 times in the Bible. Laments in both the Old and New Testaments challenge injustice, and oppressive power dynamics (Billman & Migliore, 1999). The Sermon on the Mount (Matt 5-7) is highlighted as a political and ethical discourse which asserts that Christ’s new kingdom is a practical mandate to struggle against mechanisms of bondage (Friesen, Langan, & Stassen, 1998). Therapeutic goals reflect an ethical principle that mental health involves alleviating injustice. In the Christian tradition, the Church body is an arena for ethical discernment for healthier and more just standards of living (Dueck, 1995).

Feminist theory:
2. Egalitarian therapeutic relationship. Feminist therapists address power differentials within society and the therapeutic relationship. Clients are viewed as competent, co-investigators and are invited to be active participants in defining and producing change. Therapists clearly state their values at the outset of therapy in an effort to demystify the process and prevent destructive power hierarchies (Enns, 1997). Most feminist approaches to therapy emphasize the importance of the therapeutic relationships. It is in solidarity with an equal other that the wounds of injustice are formed into sources of power.

Theological response:
2. Mutuality in relationships is Biblical. The Biblical narrative supports mutual thriving for men and women. Men and women were both created in the image of God, blessed as good creations, and entrusted with the care of other creatures. Although the Hebraic law considered only circumcised men to be legitimate members of the community, the incarnation of Jesus signified a new mutuality, equality, and ethic of gender reconciliation (Van Leeuwen, 1990). In the New Testament, Jesus invited both men and women to follow him. He defended women who wanted to learn and affirmed women’s authority to bear witness to important events. In the new church both men and women were baptized and participants in the Eucharist celebration.