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In her report on her visit to Lima, where she met leaders from the Women’s Ecumenical Round Table and the Catholic Talitha Kuma movement, Rosemary Radford Ruether referred to the distinction Gustav Gutierrez (Peruvian liberation theologian and Catholic priest) made between feminist and liberation theology.

According to Ruether, Gutierrez regards feminism as foreign to Latin American thought and detracting the attention from the fundamental liberation of the poor. Ruether’s was surprised that Gutierrez has never really taken the spirituality of the indigenous Indian tribes seriously. According to her this reflects an attempt to keep liberation theology within the confines of institutional Catholicism.

She also points out how he ignores new fields, such as feminism, sexuality, reproduction, ecology,
Protestant perspectives on religion and indigenous religions (National Catholic
Reporter, as recorded in Inter Nos 28 3/98).

This debate illustrates not only how important the role of doctrine is in spirituality,
but also how complicated it has become to write on Feminist Spirituality. Not
only confessional doctrine and societal structures, but hermeneutical insights and theological
positions contribute to or restrict forms of Feminist Spirituality. From the above
remark of Ruether’s, it is strange to see how a progressive political agenda (the liberation
of the poor from oppressive structures) can be paired with a conservative ecclesiastic
position (retention of a male ecclesiastical structures).

Whilst the empowerment of the poor is pulled into the heart of theological reflection, the liberation of women, especially spiritually, is moved to the periphery.

On the other hand, it is striking to see how Ruether focuses on coherence of thought and action. What is needed, is consistency in the liberation struggle. A feminist position with its sensitivity for oppression and bondage, is extended in a consistent way toward the liberation of other institutions and areas where women are unfree. It is ultimately a remarkable insight in the nature of Spirituality itself as a irenist movement that wants a renewal of theology beyond the traditional confines and wants to think inclusively about all areas of human oppression.
Feminist Spirituality represents a major development in modem theological thought.

It reflects a totally new paradigm of theologising that transcends an individualist,
interior experience of faith, and that seeks to transform society. At the same time
it struggles with many of the problems of traditional theology, that is, with the hermeneutical
and doctrinal issues that determine how faith is experienced.

It also seeks to overcome stagnation in traditional theologies by focusing on transformation, and, perhaps, by creating an awareness of the seminal role female spirituality has to play in
healing a broken world. As in all human endeavours, there are major problems and
obstacles regarding this new movement, but those require separate attention. That
Feminist Spirituality contributed decisively to the spiritual healing and growth of women,
and consequently of men too, is beyond question. Through its liberation of women and
the dynamic, powerful process set in motion by women taking up their rightful positions
in society with a deep inner strength, Feminist Spirituality is contributing to the spiritual
healing of humanity as few other movements have done before.

Feminist Spirituality has taught us that spirituality is generated within and by the
struggle. It is a spiritual experience to realize and acknowledge that women have indeed
been exploited and to challenge the pious denials of this. It requires deep reflection on
the character of God. Faith and the believing community have to come to terms with how
inequality between sexes has been perpetrated over many centuries.

The burden of history can become a heavy and suffocating one, causing much pain and threatening faith in the love of God. True spirituality will have to come to terms with this or develop where
people come to terms with it. An even more difficult task is to become enpowered in
order to counter the extremely powerful forces that resist changes to the status of women,
to work towards a liberated time and world, to be strong enough for conflict if necessary.
It can be extremely painful since it is often conflict with loved-ones within the family,
with society and the believing community.

A strong inner encounter with God is required in order to overcome the battered
syndrome. A profound inner reflection and meditation is demanded in order to develop a
dignity that will counteract a self-deprecating attitude and cultivate an awareness of one’s
God-given value (Cady et al 1986:83). A special strength of inner contemplation is
necessary in order to ponder the oppressors’ condition and to break through their suffering
under their own prejudices, assumptions, attitudes and actions in such a way that
women and men will all grow spiritually. The condition of the oppressor, but also the
nature of the process of restoration and healing, must be understood spiritually and conducted
in a spiritually mature way.

For all of this the women’s movement needs to reflect deeply on spirituality. The
struggle is already spiritual when the pain of being enslaved is recognised and expressed
in language, story and analysis. Speaking out about it, empowers. As such it transcends
a privatized spirituality. Speaking out about it communally, empowers even more.