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Opening First-World Catholic Theology to Third-World Ecofeminism: Aruna Gnanadason and Johann B. Metz in Dialogue" (2012)

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Opening First-World Catholic Theology to Third-World Ecofeminism: Aruna Gnanadason and Johann B. Metz in Dialogue Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Opening First-World Catholic Theology to Third- World Ecofeminism: Aruna Gnanadason and Johann B. Metz in Dialogue Gretchen Baumgardt Marquette University Recommended Citation Baumgardt, Gretchen, "Opening First-World Catholic Theology to Third-World Ecofeminism: Aruna Gnanadason and Johann B. Metz in Dialogue" (2012). Dissertations (2009 -). Paper 198. http://epublications.marquette.edu/dissertations_mu/198 OPENING FIRST-WORLD, CATHOLIC THEOLOGY TO THIRD-WORLD ECOFEMINISM: ARUNA GNANADASON AND JOHANN B. METZ IN DIALOGUE by Gretchen M. Baumgardt, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2012 ABSTRACT OPENING FIRST-WORLD, CATHOLIC THEOLOGY TO THIRD-WORLD ECOFEMINISM: ARUNA GNANADASON AND JOHANN B. METZ IN DIALOGUE Gretchen M. Baumgardt, B.A., M.Div. Marquette University, May 2012 This dissertation responds to the dearth of scholarship in first-world, Catholic theology, particularly in the United States, that adequately and actively engages theologies of third-world women who highlight the disproportionate effects of environmental degradation on women, humanity’s interconnectedness with all creation, and the spiritualities of third-world women that shape their relationship to and care for the earth. I contend that greater intentional dialogue with these theologians, particularly third-world, Christian ecofeminist theologians, could expand first-world, Catholic theology’s appropriation of ecofeminism, develop a more comprehensive understanding of the disproportionate effects of environmental degradation on women, especially in the third world, and deepen understanding of spirituality and social action from a third-world, ecofeminist perspective. As an interdisciplinary project, I adapt the “boomerang pattern of influence” model, developed by political scientists Margaret E. Keck and Kathryn Sikkink, for theological discourse. This model comprises practical and intellectual dimensions for engaging dialogue among first-world, Catholic theologians and third-world, Christian theologians on third-world, ecofeminist concerns. To further explicate this model, I orchestrate an intellectual dialogue between third-world, Indian, Protestant theologian Aruna Gnanadason’s ecofeminist theology and first-world, German, Catholic theologian Johann B. Metz’s concept of the mystical-political dimension of Christianity. By integrating their theological approaches, I demonstrate how Metz’s dimension provides a conduit for opening first-world, Catholic theology to third- world, Christian ecofeminist theology, as articulated by Gnanadason, and especially deepens our understanding of the relationship between spirituality and social action from an ecofeminist perspective. i ACKNOWLEDGEMENTS Gretchen M. Baumgardt, B.A., M.Div. I could not have completed this project without the support and guidance of many people who have accompanied me on my ongoing journey of becoming a theologian. I would like to begin by thanking the academy – that is, the theological academy. First, I would like to thank Marquette University’s Theology Department for the opportunity to pursue this degree. In particular, I offer my sincere thanks to my dissertation director, Dr. Jame Schaefer, for her theological insights, guidance, encouragement, and consistent optimism. My independent study with her on environmental justice became the foundation for this project, which developed in ways I never imagined. I also extend deep thanks to my board members, Rev. Bryan Massingale, Dr. Irfan Omar, and Dr. McGee Young, and my former advisor, Rev. Thomas Hughson, SJ, for their support and for helping me shape my dissertation. I would also like to thank the theology faculty of the University of Notre Dame and the Graduate Theological Union (GTU) who inspired my original interests in feminist theology and spirituality, especially Cathy Hilkert, OP, and Bob Krieg, who also served as tremendous mentors for me. Along these lines, I am grateful for my international friends at the GTU who led me to examine the relationship between human rights and spirituality. I also extend my thanks to my undergraduate advisor, Bro. Bob Smith, FSC, at Saint Mary’s University of Minnesota, who initially encouraged me to consider pursing graduate studies in theology. On a professional level, thank you to my former colleagues in Marquette’s Division of Mission and Ministry, especially the staff of the Office of Campus Ministry. I greatly appreciated your collegiality, sense of humor, and support throughout this process (“oh, and just one more thing...”). I am also humbled by the grace and blessings of being able to walk with so many amazing college students on their journeys. My dissertation would not be the same without these powerful experiences of ministry. On a personal level, I owe many, many thanks to my family and friends. To my parents, Mary and George, I am incredibly grateful for your loving support and concern, especially your generous hospitality (and patience with me!) over the past year. Thanks also to my siblings (Erika, Rich, George, and Greg), in-laws (Peter and Mel), nieces and nephews (Paige, Hunter, Peyton, Logan, and Kamrynn), and my huge extended family for the moments that reminded me that there is more to life than writing a dissertation. I have also been blessed with the deep friendship of people throughout my life who have shaped me and my theological vision – too many to name here lest I forget someone. However, there are several friends I must mention. Tracy and Anthony, you will always be two of my dearest friends and theologians. To my lay M.Div. classmates, Rhodora, Monica, Gary, and Mark, and our “honorary M.Divvers,” Zeynep and Jen, where do I begin? I think another class reunion is in order. To my dissertation “coaches,” Jen and Lee, if not for your cajoling conversations with me, ii this moment would not have arrived. Mark, thanks for your hilarious analogies and for “keeping it real.” Rebecca, thanks for your spiritual wisdom and consistent encouragement. Nikki, thanks for modeling a Christian “spirituality of resistance” for me. In closing, I would like to thank Sharon, Tara, and my spiritual directors on directed retreats whose care, wisdom, and guidance changed my life and shaped the nature of this dissertation. As the poetry in my appendix reflects, through the grace of God, I have been able to more deeply understand and experience the power of God’s abiding love in the lives of others and in my own life during the time in which I wrote this dissertation. My hope is that my life’s work can contribute in some small way to healing and reconciliation in our world. iii LIST OF ABBREVIATIONS CCCC Catholic Coalition on Climate Change CRS Catholic Relief Services CTS College Theology Society CTSA Catholic Theological Society of America EATWOT Ecumenical Association of Third World Theologians EU European Union GBV Gender-based violence GGCA Global Gender and Climate Alliance INGO International non-governmental organization IPCC Intergovernmental Panel on Climate Change IUCN International Union for Conservation of Nature NGO Non-governmental organization TAN Transnational advocacy network UN United Nations UNDP United Nations Development Programme USCCB United States Conference of Catholic Bishops WCC World Council of Churches WTO World Trade Organization iv TABLE OF CONTENTS ACKNOWLEDGEMENTS………………………………………………………………………………………...i LIST OF ABBREVIATIONS……………………………………………………………………………………iii CHAPTERS 1) CHAPTER ONE: INTRODUCTION………………………………………………………………..1 a) Statement of the Problem…………………………………………………………………......1 b) Defining Third-World, Christian Ecofeminist Theology………………………..14 c) Research Questions……………………………………………………………………………22 d) Engaging Aruna Gnanadason’s Ecofeminist Theology…………………………..23 e) Engaging Johann B. Metz’s Mystical-Political Dimension of Christianity..26 f) Defining Spirituality and Mysticism…………………………………………………….27 g) Conceptual Framework and Outline of Dissertation……………………………..30 2) CHAPTER TWO: THE ECOFEMINIST THEOLOGY OF ARUNA GNANADASON………………………………………………………………………………………...34 a) Contextualizing Gnanadason………………………………………………………………39 i) Gnanadason’s Assessment of Christian Liberation Theologies………...39 ii) Gnanadason’s Assessment of Christian Feminist Theologies…………...41 b) Roots and Implications of the “Theology of Dominion”………………………...46 i) Roots of the Theology of Dominion………………………………………………..47 ii) Implications of the Theology of Dominion……………………………………...50 (1) Violations against the Integrity of Women………………………………..51 (2) The Nexus of Violations against Women and our Natural Environment…………………………………………………………………………...55 v (3) The Impact of Environmental Racism and Problematic Derivatives of “Sustainable Development”…………………………………………………..59 c) Dimensions of Gnanadason’s Ecofeminist Theology……………………………..65 i) Gnanadason’s Ecofeminist Approach to Theological Anthropology…66 (1) Reclaiming the Christian Tenet of Humanity Created in the Image of God……………………………………………………………………........................66 (2) Reclaiming Marginalized Images of God……………………………………68 (3) Reclaiming the Concept of Motherhood as an “Ethical Value”…….72 ii) Gnanadason’s Ecofeminist Approach to Ethics…………......………………...75 iii) Gnanadason’s Ecofeminist Approach to Spirituality and Social Action…………………………………………………………………………………………..80
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