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Patriarchy, Feminism and Mary Daly: a Systematic-Theological Enquiry Into Daly’S Engagement with Gender Issues in Christian Theology

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Patriarchy, Feminism and Mary Daly: a Systematic-Theological Enquiry Into Daly’S Engagement with Gender Issues in Christian Theology PATRIARCHY, FEMINISM AND MARY DALY: A SYSTEMATIC-THEOLOGICAL ENQUIRY INTO DALY’S ENGAGEMENT WITH GENDER ISSUES IN CHRISTIAN THEOLOGY by JOHANNA MARTINA WOOD Submitted in accordance with the requirements for the degree of Doctor of Theology In the subject Systematic Theology at the University of South Africa Promoter: Prof Daniël Petrus Veldsman TABLE OF CONTENT DECLARATION viii ACKNOWLEDGEMENTS ix SUMMARY x CHAPTER ONE: INTRODUCTION: THE FOCAL POINT OF THE THESIS 1.1 Orientation 1 1.2 Approach and relevance 5 1.3 Research interest 8 1.4 Research aims 9 1.5 Qualitative research 10 1.6 The way forward 10 CHAPTER TWO: PATRIARCHY 2.1 Introduction 13 2.2 Defining patriarchy 14 2.3 Theoretical approaches in the understanding of patriarchy 17 2.4 The rise of patriarchy 25 2.5 The influence of Plato and Aristotle 30 2.6 The Church fathers and perpetuation of misogyny 33 2.6.1 Clement of Alexandria 36 ii 2.6.2 Origen 38 2.6.3 Tertullian 39 2.6.4 Jerome 41 2.6.5 Augustine of Hippo 42 2.6.6 John Chrysostom 44 2.7 Patriarchy during Medieval 46 2.7.1 Thomas Aquinas 46 2.7.2 Bonaventure 49 2.7.3 John Duns Scotus 50 2.8. Patriarchy and the Reformation Theologians 50 2.8.1 Martin Luther 51 2.8.2 John Knox 53 2.9. Conclusion 55 CHAPTER THREE: FEMINISM 3.1 Introduction 56 3.2 The history of feminism 61 3.2.1 12th century – 17th century (Protofeminism) 62 3.2.1.1 Hildegard of Bingen 63 3.2.1.2 Julian of Norwich 65 3.2.1.3 Christine de Pizan 67 iii 3.2.1.4 Jane Anger 68 3.2.1.5 Margaret Fell 69 3.2.1.6 Mary Astell 70 3.2.2 18th Century 71 3.2.3 Mid-19th – Early 20th Century (First wave feminism) 73 3.2.4 Mid-20th Century (Second wave feminism) 78 3.2.5 Late 20th Century – Current (Third wave feminism) 91 3.2.6 Post-Christian feminism and the Goddess movement 95 3.3 Conclusion 100 CHAPTER FOUR: MARY DALY 4.1 Introduction 102 4.2 Biographical Information 103 4.3 Daly’s use of language 110 4.4 Daly’s theological and philosophical development 114 4.4.1 de Beauvoir’s influence on Daly 117 4.4.1.1 Oppression and deception 118 4.4.1.2 Dogma versus women 119 4.4.1.3 Harmful moral teaching 120 4.4.1.4 Women’s exclusion from the hierarchy 121 4.4.1.5 Transcendence through religion 121 iv 4.4.2 Paul Tillich’s influence on Daly’s theological views 123 4.4.2.1 Method of Correlation 123 4.4.2.2 Kairos 126 4.4.2.3 Development of a theological norm 127 4.4.2.4 God as Power of Being 128 4.4.2.5 Courage 130 4.5 Daly’s case against the church 131 4.5.1 Sisterhood as Antichurch 134 4.5.2 The Church as a space set apart 135 4.5.3 The Church as Exodus Community 135 4.5.4 The Church as Charismatic Community 136 4.5.5 The Church as Communicating Community 137 4.5.6 The Church as Antichrist 138 4.6 Christian and Postchristian Myth 139 4.6.1 The Myth of the Triune God 140 4.6.2 Christolatry 143 4.6.3 Mariology 148 4.6.4 The Myth of the Fall 151 4.7 Conclusion 153 v CHAPTER FIVE: PATRIARCHY, FEMINISM, AND MARY DALY: A CRITICAL EVALUATION 5.1 Introduction 155 5.2 Daly’s Quadripartite Theological and Philosophical Paradigm 160 5.2.1 An overview of Daly’s patriarchal male 161 5.2.2 An overview of Daly’s patriarchal female 164 5.2.3 An overview of Daly’s patriarchal God 166 5.2.4 An overview of Daly’s Biophilic Woman 168 5.3 Evaluation of Daly’s Quadripartite Theological and Philosophical Paradigm 171 5.3.1 Patriarchal male 178 5.3.2 Patriarchal female 180 5.3.3 Patriarchal God 181 5.3.4 Biophilic women 185 5.4 The case of Mary Daly 188 5.4.1 Critical response 191 5.4.1.1 Reformer 192 5.4.1.2 Rejectionist 192 5.4.1.3 Radical critic 193 5.4.1.4 Revolutionary 194 5.4.1.5 Separatist 195 vi 5.4.1.6 Antagonist 196 5417 Prescriptive, Authoritarian 197 5.4.2 Daly speaking for herself 199 5.4.2.1 Daly’s anger, bitterness, and rage 202 5.5 Reflection and Conclusion 203 5.5.1 Daly the philosopher 206 5.5.2 Daly the metaphorical linguist 209 5.5 Closing remarks 212 Bibliography 215 vii DECLARATION I declare that PATRIARCHY, FEMINISM, AND MARY DALY: A SYSTEMATIC- THEOLOGICAL ENQUIRY INTO DALY’S ENGAGEMENT WITH GENDER ISSUES IN CHRISTIAN THEOLOGY is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. Signature: ________________ Date: ________________ viii ACKNOWLEDGEMENTS The present work would have been possible without the expertise, guidance, understanding, patience, and advice of my promoter Prof. Danie Veldsman. Thank you for the many inspiring and academic dialogues and challenges that navigated the completion of this thesis. I am indebted to Drs. David Olivier for his moral support, encouragement, and motivation, which added considerably towards the completion of this thesis. To Mrs. Jacqui Grieve, my sincere thanks for your excellent editorial skills and the hours you have spent in proofreading the text. Rev. Cobus van Wyngaard, thank you for your excellent support with the proofreading of the bibliography. I would also like to express my gratitude to the Head of the Department of Philosophy, Practical and Systematic Theology, Prof. Rothney Tshaka, for his support and encouragement. ix SUMMARY PATRIARCHY, FEMINISM, AND MARY DALY: A SYSTEMATIC-THEOLOGICAL ENQUIRY INTO DALY’S ENGAGEMENT WITH GENDER ISSUES IN CHRISTIAN THEOLOGY KEY TERMS Mary Daly, Patriarchy, Feminism, Patriarchal male, Patriarchal female, Patriarchal God, Biophilic women. The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly x one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions xi CHAPTER ONE INTRODUCTION THE FOCAL POINT OF THE THESIS 1.1 Orientation Feminism is represented by a wide range of theological and biblical positions and accepts that women have been living in a patriarchal culture in which women are often the victims of violence, abuse and discrimination, and that this makes them dependent on male autonomy. In analysing feminism, one becomes aware of how painful it is for women to live in a patriarchal society. To engage with feminism is not a simple task, firstly because of the many variations of feminism that have developed over time, and secondly, people who criticise feminism risk being labelled in the case of men as sexist, or in the case of women, of being in collaboration with male oppressors. Feminists are not always in agreement and many controversial personal attacks and disagreements exist amongst them and others who hold differing views on what actually constitutes feminism. It is important, however, that women did begin to question stereotypical views held by men on the very nature and existence of women. In analysing feminism, it is clear that feminists communicate a shared emotional experience of women’s suffering, their feelings of humiliation, inferiority and the emotional pain inflicted upon them under patriarchy. In fact, throughout Western history, a grim and alarming picture of discrimination against women has been painted. Feminism, without a doubt, made important contributions to the liberation of women and the respective roles women play, especially within the church and society. Women may now be ordained, hold positions of power and their perspectives on the development of new statements of belief receive more recognition.
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