454 - Making the Connections: Essays in Feminist Social Ethics

Making the Connections: Essays in Feminist Social Ethics
By Beverly Wildung Harrison and edited by Carol S. Robb
Boston, Beacon Press, 1985. 312 pp. $22.95.

This collection of Beverly Harrison's essays has been awaited eagerly by many church people, feminists, ethicists, and others in theological studies who have worked with and been influenced by this professor of' Christian social ethics at Union Theological Seminary. Carol Robb's contribution in gathering and editing the essays is significant, and her own introductory essay analyzing Harrison's work in the broader context of feminist ethics and of mainstream ethics is an especially valuable part of the whole work.

Harrison's feminist ethics begins with reflection on women's livedexperience. It is grounded in the Christian story and characterized by a strong social consciousness involving both critical historical analysis of' capitalist political economy and sexist, class, and racial oppression. Ethics rooted in the Jesus story means to Harrison that Jesus is to be followed in "the Way" of the commonwealth of God, not simply "believed about." Her work of feminist socialist Christian ethics is motivated by a passion, a love for justice, and is intellectual theological work intended to be accountable to the well-being of subjugated people.

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This critical and constructive work enables moral agency, understanding of justice, and work for change.

This wide-ranging liberation ethics contributes profoundly to sex. ethics, economic ethics, and feminist theory and social criticism. Several essays address public policy issues, including the ERA, energy politics. procreative choice, sexuality, and older people, each examining what interests keep patterns of injustice in place, with special attention to domestic and global power and interests. The autobiographical essay, "Keeping Faith in a Sexist Church," arises out of Harrison's own faith and feminist journey. She reflects on Christian ministry in light of implications of feminism and liberation theology and as a vocation for feminists. There is a postscript for "men who recognize that feminism is not for women only." Two essays in particular feature the historical analysis characteristic of Harrison's work, one on the effect of industrialism on the role of women in society and another on the evangelical basis of American feminism in the nineteenth century. Theological reflection, which runs throughout the book, is the particular focus of the first and last essays, "The Power of Anger in the Work of Love" (Harrison's inaugural address as professor at Union) and "Theological Reflection in the Struggle for Liberation: A Feminist Perspective," as well as of a section of "Keeping Faith," which lays out the feminist theological agenda within Christianity.

A number of essays focus particularly on ethics. One which criticizes dualistic moral language has been very influential in feminist ethics, as it has circulated widely for several years. Another is a creative, insightful exploration of the interrelationship of misogyny and homophobia. One of the most substantial essays challenges the discipline of Christian social ethics for its relative lack of critical consideration of economic reality--due primarily, Harrison argues, to the hegemony of' Reinhold Niebuhr's mistaken interpretation of Marx. She calls the discipline to a reevaluation of economic life and reorientation of our economic ethics.

The most systematic and constructive statement of Harrison's religious social ethics and its methodology appears in the last chapter. In her inductive methodology, she begins with the moral experience of' persons, in collective story-telling, resulting in conscientization or critical consciousness. She then searches for the roots of oppression and dehumanization involved in the situation, through analysis of its historical and cultural context and identification of the interests at stake. This leads to transformation of the situation through clarification of the solidarities and loyalties of the change agents, their options for action, and communitarian-egalitarian moral norms relevant to the situation. Finally, there is a reconstructive phase of annunciation and celebration of radical mutual love (which is, Harrison says, at the heart of all things) and of God encountered as passion for justice shared and embodied.

Beverly Harrison manifests and articulates a critical appreciation of' religion and takes her stance explicitly as a Christian feminist, beginning

458 - Making the Connections: Essays in Feminist Social Ethics

with Jesus and the Jesus story of "the Way." She criticizes the shift from this praxis to ideology (beliefs and propositions about Jesus and God) early in Christian tradition, and names a feminist theological agenda within Christianity: (a) reappropriation of neglected life-affirming Christian traditions over against otherworldliness, and (b) development of a praxis of justice as feminist spirituality. Her criticisms of Christian tradition and her constructive work are sound and vital. However, we could ask for a more substantial recognition and addressing of the liberating contribution of Christian Scriptures in particular. The vision, values, ideology, and social critique mined from Scripture by Latin American liberation theologians and members of base communities are not given a central place. This is a warranted "connection" which I hope she will make in subsequent work.

Despite the fine editing and organization of the essays by Carol Robb, a few of the chapters are less coherently organized than would be desirable, perhaps reflecting stages of development of some of the material. Nevertheless, the book as a whole is highly readable, fresh with surprising insights and connections, challenging, and rewarding. It will be appealing to a wide audience as a resource for teaching and study.

Jane Cary Peck

Andover Newton Theological School
Newton Centre, Massachusetts