139 - Women-Church: Theology and Practice of Feminist Liturgical Communities

Women-Church: Theology and Practice of Feminist Liturgical Communities

By Rosemary Radford Ruether

San Francisco, Harper &Amp; Row, 1985. 306 Pp. $16.95.

Churches "poison the souls of women." Ruether represents increasing numbers of feminists who respond to ecclesiastical injuries with a collective "journey of liberation from patriarchy." Independent from institutional control, these women's communities function within as well as "at the edges" of traditional churches. Ruether is well-equipped to

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describe this phenomenon of "women-church" in her eighteenth book, for she is a participant as well as an internationally recognized theologian.

Her major resource for the journey is the exodus motif. Exodus began in the conspiracy of women to save Moses, continued through the prophets, and was enlarged by the New Testament exodus from all servitude and boundaries. Since neither the prophets nor the church clearly applied the liberating tradition to women, even this story is viewed as flawed. Therefore, "women-church" must be selective within the canon and also reach behind it and stretch beyond it into the future, creating a new thing.

Ruether argues that the agenda for "women-church" is enormous. Unmasking patriarchy is the first of three major tasks. The second task is the dismantling of clericalism and a return of ministry, sacraments, and theological education to the people. The third is for "women-church" to learn how to minister to and with each other. Mutual empowerment and a community of equals are essential. Ministry is defined functionally and leadership is diffused.

Ruether is anything but naive about the possibilities and dangers in such a movement. She reminds the reader, in fact, that there has always been a tension between spirit-filled religion and institutions and that reform movements create new structures.

Her hope seems to lie in a dialectical relationship between "women-church" and institutions in which many will choose to participate both in women's communities and the churches-creating the one, reforming the other. Such hope has foundation since the phenomenon of "women church" continues to grow across ecclesiastical boundaries. On the other hand, specific reforms are remote. For example, Protestants who already do have a functional view of ministry and dispersed leadership are still burdened with clericalism. Nevertheless, naming the lies is essential.

What might not be so essential to some are Ruether's samples of women-church liturgies, which comprise more than half the book.

The liturgies are based on "the three layers of tradition (that) have been built one upon the other": nonbiblical ancient Near Eastern, Jewish, and Christian. Concrete examples of how Christian rituals were built on the other two should help church women become more comfortable with enlarging images for baptism and communion.

Rites of healing from violence are particularly valuable. Shame and guilt are still projected onto the victims of rape, incest, and battering. Too often clergymen selectively use the canon to punish the victim and protect the abuser. Healing rites by a community of women who invoke a just God is a way to turn the world right side up.

Other suggestions include liturgies for the life-cycles of women and the earth, and rites of liberation and passage. I like the architecture for "women-church" because the human body is nurtured by gardens, healthy food, baths, and a circle of friends.

One of the most moving sections is an Ash Wednesday liturgy of

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repentance for the sins of the church: against the Jews, against women and sexual minorities, against racial minorities, against the poor, against its own believers who are labeled and banished. I found myself naming more. Many more. This liturgy is one of many that is already in use by "women-church." Ruether expects the women's communities to revise and continue to create a liturgical life as nurture for women and a witness to the churches.

For all readers, this book is a summary of much of Ruether's cogent theological and historical analysis. For "women-church" participants, it is a progress report and sketch for further work. For many, it is an invitation to join the journey.

DIANE TENNIS

General Assembly Mission Board
Presbyterian Church (U.S.A.)
Atlanta, Georgia