Beyond God the Father


The chapter starts off by stating that the language of God is thatwhich epitomizes men and leaves women and children in the margins. Itis clear from the author that theology, which is the study of God,has successfully managed to ignore equality and oppress women. Theargument that the women’s equality nature and their likeness to Godis suppressed in theology is clearly brought out (Johnson, 1992). Theauthor has also stated clearly that the issue of God’s language intheology is not a woman’s issue, but it is an issue that should beaddressed by all faithful people. It is clear that this is beingconsidered as a women’s issue since it is only time women arehaving voices of critique against the language.

It is clear from the reading that the traditional language of God intheology is becoming outdated and theologists have been developingnew language that is more accommodative of the women. It can be seenthat this coming at a point when female theologists are alsoadvocating for a change of the language used in theology. It isevident from the reading that the sexist language in the Bible wasthere since the classical theism time when God was always referred toas “He”. There is an intersection or a juncture where the womenare demanding more representation when talking about God (Johnson,1992). It is clear from the reading that women believe that they havebeen left out and it is time that they are listened. Feministtheology is one aspect through which women are airing their voicesaccording to the author of this chapter. The feminist movementaccording to the author is a movement by women which seeks to ensurethat the sound of people on the margins in theology is heard.

Sexism has also been highlighted as being extremely common intheology, the church and the language about God. The contemporarysexism is said to be favorable to the men and consider women as beinginferior. This is demonstrated through Aquinas of the Catholic Churchwho believed that the male seed carried the life to humanity. Womenare considered as people who were only born to or created by God forpurposes of reproduction. It is clear that the Aquinas’s theologywas that of oppressing women and considering them as second classbeings without any authority or power. It is clear and evident thatwomen have been affected both socially and psychologically by sexism(Johnson, 1992). The author of the chapter has clearly demonstratedhow women are denied employment opportunities, learning opportunitiesand leadership chances due to their gender all across the world.

It is worth noting that the author has also weighed in a differentperspective of women who can be dominating if they are given achance. An example is given of women who oppressed other women slavesin history. This is a vital point to make in this argument since itgives the other side of the coin. This also affirms the call by thefeminist theologists that they are after an equal society, but notafter a society that has one gender dominating over the other(Johnson, 1992). The argument made by the author is that despite theclear message that it is impossible to comprehend the mystery thatGod is, the church and theology has continually used pronouns thatare masculine. The Liturgical prayer is even addressed to the Father,the Son and the Holy Spirit whose masculine pronoun is used.

The whole chapter has clearly demonstrated that the females areignored in the whole language of God in theology. This is through theuse of the male as the dominating being. Sexism is rampant in thechurch and in theology as well (Johnson, 1992). Women are consideredas the second class beings that are under the authority andleadership of men. This is aspect that the feminist theology at theintersection juncture is trying to address.


Johnson, E. (1992). Feminist Theology and Critical Discourse aboutGod. Pg. 17-41