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Gaia and God: An Ecofeminist Theology of Earth Healing – A Path to Wholeness for Men, Women, and Communities Worldwide
Now in paperback--the most significant work of an internationally acclaimed author and teacher. Sifting through the legacy of Christian and Western history, Ruether traces the development of beliefs and ethics that define our relationship with each other and the earth. At once provocative and inspiring, the author's insights assert an ecofeminist vision of a healed world.
310 pages, Paperback
First published March 15, 1992
18 people are currently reading
921 people want to read
About the author
Rosemary Radford Ruether
86 books58 followersVisiting Professor of Feminist Theology B.A. Scripps College; M.S., Ph.D., Claremont Graduate School
Rosemary Radford Ruether was the Carpenter Emerita Professor of Feminist Theology at Pacific School of Religion and the GTU, as well as the Georgia Harkness Emerita Professor of Applied Theology at Garrett Evangelical Theological Seminary. She had enjoyed a long and distinguished career as a scholar, teacher, and activist in the Roman Catholic Church, and was well known as a groundbreaking figure in Christian feminist theology.
Education
B.A. – Scripps College
M.S., Ph.D. – Claremont Graduate School
Recent Publications / Achievements
Christianity and Social Systems: Historical Constructions and Ethical Challenges (Rowman & Littlefield Publishers, 2009)
Catholic Does Not Equal the Vatican: A Vision for Progressive Catholicism (New Press, 2008)
America, Amerikkka: Elect Nation and Imperial Violence(Equinox, 2007)
Encyclopedia of Women And Religion in North America, with Rosemary Skinner Keller (Indiana University Press, 2006)
Goddesses and the Divine Feminine: A Western Religious History (University of California Press, 2005)
Integrating Ecofeminism, Globalization, and World Religions(Rowman & Littlefield Publishers, Inc., 2005)
Mountain Sisters: From Convent To Community In Appalachia, Forward (University Press of Kentucky, 2004)
The Wrath of Jonah: The Crisis of Religious Nationalism in the Israeli-Palestinian Conflict (Fortress Press, 2002
Rosemary Radford Ruether was the Carpenter Emerita Professor of Feminist Theology at Pacific School of Religion and the GTU, as well as the Georgia Harkness Emerita Professor of Applied Theology at Garrett Evangelical Theological Seminary. She had enjoyed a long and distinguished career as a scholar, teacher, and activist in the Roman Catholic Church, and was well known as a groundbreaking figure in Christian feminist theology.
Education
B.A. – Scripps College
M.S., Ph.D. – Claremont Graduate School
Recent Publications / Achievements
Christianity and Social Systems: Historical Constructions and Ethical Challenges (Rowman & Littlefield Publishers, 2009)
Catholic Does Not Equal the Vatican: A Vision for Progressive Catholicism (New Press, 2008)
America, Amerikkka: Elect Nation and Imperial Violence(Equinox, 2007)
Encyclopedia of Women And Religion in North America, with Rosemary Skinner Keller (Indiana University Press, 2006)
Goddesses and the Divine Feminine: A Western Religious History (University of California Press, 2005)
Integrating Ecofeminism, Globalization, and World Religions(Rowman & Littlefield Publishers, Inc., 2005)
Mountain Sisters: From Convent To Community In Appalachia, Forward (University Press of Kentucky, 2004)
The Wrath of Jonah: The Crisis of Religious Nationalism in the Israeli-Palestinian Conflict (Fortress Press, 2002
Ratings & Reviews
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Displaying 1 - 25 of 25 reviews
January 4, 2022
This is the third Ruether I've read, and I'm starting to feel familiar with her ideas. She is a very clear thinker. Here, she looks at the appalling mess people have made of the Earth. She makes a good case for the claim that the desperate predicament we currently find ourselves in has its roots in the religious ideas that have shaped Western culture, and which we misleadingly call Christianity. As she says, the teachings of Christ form a rather minor part of this curious hybrid system. More important are ancient Babylonian creation myths, which recount in symbolic form the defeat of the old Goddess religion (Tiamat) by the new patriarchal religion (Marduk); apocalyptic prophecies from the Hebrew tradition; and Plato's Timaeus, which provides a philosophical picture in which ideas and minds are primal, forming the universe out of inchoate matter.
Together, these have created a toxic ethos which identifies the mind, the male, the heavens, the notion of good, and the creative force, contrasting them against the opposing ideas of the body, the female, the Earth, the notion of evil, and the destructive force. I am surprised to see how much this clarifies things. One of the most alarming developments is the transhuman vision presented as science-fiction in Greg Egan's Diaspora and scientific futurology in Max Tegmark's Life 3.0: we should forget about the Earth, and realise our destiny by transforming ourselves into pure intelligences, voyaging out into the stars until we have colonised the entire universe. When I read Tegmark, who says these ideas are taken very seriously by the movers and shakers of Silicon Valley, I had trouble understanding why we were supposed to want to do it. But indeed, it makes perfect sense in terms of Ruether's analysis. We don't want to be weighed down with all that dirty mortal flesh, created by evil females; so much better to take our rightful place as immortal beings in the clean male skies. Now that I think of it, The Iron Dream, Norman Spinrad's wonderfully deranged 70s Nazi satire, has exactly that ending.
Ruether gives sensible practical advice about how we could stop committing global suicide, but I thought this was the weakest part of the book. We surely know by now that our chances of survival would be better if we quickly moved towards renewable energy sources, got rid of nuclear weapons, ate a mostly vegetarian diet, etc. The problem is that, for the reasons she explains so well, we want the world to end. As C.S. Lewis tells us in The Last Battle, that would be a good thing: somehow (and even as a child, I did find this reasoning a bit obscure), by killing everyone we will overcome Death itself.
What we need to do first is to get better at distinguishing real life from fantasy novels. Read Ruether, she knows how to tell them apart.
Together, these have created a toxic ethos which identifies the mind, the male, the heavens, the notion of good, and the creative force, contrasting them against the opposing ideas of the body, the female, the Earth, the notion of evil, and the destructive force. I am surprised to see how much this clarifies things. One of the most alarming developments is the transhuman vision presented as science-fiction in Greg Egan's Diaspora and scientific futurology in Max Tegmark's Life 3.0: we should forget about the Earth, and realise our destiny by transforming ourselves into pure intelligences, voyaging out into the stars until we have colonised the entire universe. When I read Tegmark, who says these ideas are taken very seriously by the movers and shakers of Silicon Valley, I had trouble understanding why we were supposed to want to do it. But indeed, it makes perfect sense in terms of Ruether's analysis. We don't want to be weighed down with all that dirty mortal flesh, created by evil females; so much better to take our rightful place as immortal beings in the clean male skies. Now that I think of it, The Iron Dream, Norman Spinrad's wonderfully deranged 70s Nazi satire, has exactly that ending.
Ruether gives sensible practical advice about how we could stop committing global suicide, but I thought this was the weakest part of the book. We surely know by now that our chances of survival would be better if we quickly moved towards renewable energy sources, got rid of nuclear weapons, ate a mostly vegetarian diet, etc. The problem is that, for the reasons she explains so well, we want the world to end. As C.S. Lewis tells us in The Last Battle, that would be a good thing: somehow (and even as a child, I did find this reasoning a bit obscure), by killing everyone we will overcome Death itself.
What we need to do first is to get better at distinguishing real life from fantasy novels. Read Ruether, she knows how to tell them apart.
August 17, 2007
First off- she HATED the titled and it was pushed on her.
This is a very interesting discussion about how myth shapes culture for better and worse. In particular it is about how the transition from myths of nurturing mother-like deities are replaced with increasingly detached male constructors. It forms our world paradigm and gives us a model (even a subconscious one) of how to live in relation to our world.
Ruether gives examples throughout history and leads us through a philosophical discussion about implications. Yes, she is a Catholic theologian, but she is a whip-smart highly academic and extremely progressive one. One of the most respected ones alive.
This is a very interesting discussion about how myth shapes culture for better and worse. In particular it is about how the transition from myths of nurturing mother-like deities are replaced with increasingly detached male constructors. It forms our world paradigm and gives us a model (even a subconscious one) of how to live in relation to our world.
Ruether gives examples throughout history and leads us through a philosophical discussion about implications. Yes, she is a Catholic theologian, but she is a whip-smart highly academic and extremely progressive one. One of the most respected ones alive.
August 17, 2020
Ruether is a theologian in the Roman Catholic tradition. Her topic is the exploration of our Western cultural heritage, specifically ancient Hebrew religion, Hellenistic culture, and the New Testament. She does so through the lens of ecology and feminism. That is to say, the questions she is seeking to answer have to do with how the Western heritage affects ecological stability and gender equality.
Ruether's analysis is thoughful and nuanced. She engages with feminist theo/thealogians like Mary Daly and Carol Christ, who have both rejected Christianity for being incompatible with egalitarian ideals. However, she concludes that Christianity does still have something to contribute. She rightly observes, "It would be surprising indeed if there were no positive insights that could be reclaimed from 3,000 years of collective human struggle about the meaning of life and the way to live justly and well." (pp.3-4)
Yet she is certainly not doing so uncritically. Ruether exposes the misleading conclusions that follow when one adopts a "fall narrative." There is no idyllic past to which we can return. All viewpoints that start with the assumption of a lost paradise, whether sacred or secular, will ultimately be unhelpfully reductive. Human societies have always had aspects of inequality and exploitation. But in contrast to the past, we are now faced with the same problems on a global scale. And this was written nearly thirty years ago. Much has gotten worse since then.
Ruether ends the book by recounting how she was frequently asked if she was optimistic or pessimistic about the future of humanity (p. 273). Her response was that neither option is preferable. Undue optimism leads to inaction, assuming everything will work out alright on its own. But pessimism similarly leads to inaction, since there is little point in trying to rescue something that cannot be saved. Rather, we should embrace a viewpoint of committed love. Love for one another and for the world is best fostered in concrete communities of life.
I accept Ruether's answer. I was somewhat skeptical of this book when I started it. I was expecting a critique of traditional Christianity in terms similar to Daly and Christ. That critique is certainly present in the book. But I was not expecting the critique of the critique. She doesn't really argue much for her own answer as she does paint in large brush strokes what such an answer must look like. As someone who is sorting through my own theological position, I welcome her vision with open arms.
Ruether's analysis is thoughful and nuanced. She engages with feminist theo/thealogians like Mary Daly and Carol Christ, who have both rejected Christianity for being incompatible with egalitarian ideals. However, she concludes that Christianity does still have something to contribute. She rightly observes, "It would be surprising indeed if there were no positive insights that could be reclaimed from 3,000 years of collective human struggle about the meaning of life and the way to live justly and well." (pp.3-4)
Yet she is certainly not doing so uncritically. Ruether exposes the misleading conclusions that follow when one adopts a "fall narrative." There is no idyllic past to which we can return. All viewpoints that start with the assumption of a lost paradise, whether sacred or secular, will ultimately be unhelpfully reductive. Human societies have always had aspects of inequality and exploitation. But in contrast to the past, we are now faced with the same problems on a global scale. And this was written nearly thirty years ago. Much has gotten worse since then.
Ruether ends the book by recounting how she was frequently asked if she was optimistic or pessimistic about the future of humanity (p. 273). Her response was that neither option is preferable. Undue optimism leads to inaction, assuming everything will work out alright on its own. But pessimism similarly leads to inaction, since there is little point in trying to rescue something that cannot be saved. Rather, we should embrace a viewpoint of committed love. Love for one another and for the world is best fostered in concrete communities of life.
I accept Ruether's answer. I was somewhat skeptical of this book when I started it. I was expecting a critique of traditional Christianity in terms similar to Daly and Christ. That critique is certainly present in the book. But I was not expecting the critique of the critique. She doesn't really argue much for her own answer as she does paint in large brush strokes what such an answer must look like. As someone who is sorting through my own theological position, I welcome her vision with open arms.
August 19, 2020
Reuther is a profound visionary, as expressed in her embracing holistic ecofemist theological perspective.
She writes of our existence as ultimately one of inter-relationality. Of self with others, God, animals and the earth. She writes This book in four parts, firstly she deconstructs the Christian creation mythology and presents an alternate story of creation that considers evolution, ecology and inter- and co-dependence of planetary life inclusive of the bio- and geospheres.
She outlines how the apocalyptic vision in Hebrew and Christian scripture often springs from prophetic protest against oppressive systems and that the attraction of such visions is an inability to comprehend unmanageable social chaos. She expands on how this vision persisted from early Christian times, continued into the American colonisation and exists in the present. She argues apocalyptic vision falls into disarray in that it perpetually creates dualism, a separation of an elect and pure vs the wicked world which is waiting to be destroyed.
Reuther outlines how this dualism has become so destructive to the interdependent relationships of the planet. In particular she expands on the problems of population expansion in the context of increasing economic inequality, as well as fossil fuel and irresponsible land use and pollution and the resultant decline and extinction of biodiversity She also decries militarism and war.
I do find some of her explanations regarding family size to be too generalising as each woman who bears children does so in her unique complex cultural, ethical, relational, political, geographical situation and is also affected by accessibility to reproductive technology/contraception.
Reuther writes powerfully about gender and intersectional power imbalances, and patriarchy. In a well balanced and moderate manner - clearly outlining the devastation a patriarchal society has had for women, children and the planet, while also not overly fantasising about pre-patriarchal cultures.
Obviously the crowning feature of this thesis is the healing she calls us all into for ourselves, our fellow humans, animals, plants and our planet. Proposing a ecofeminist theology which draws upon the writings of Mathew Fox, Pierre Teilhard de Chardin and Process Theology she collapses dualism and sees humanity as the universe conscious of itself. Finally she proposes this holistic vision essential for the survival of humanity on our planet, through examples drawn in the pattern of the Hebrew covenental and the Christian sacramental traditions.
She writes of our existence as ultimately one of inter-relationality. Of self with others, God, animals and the earth. She writes This book in four parts, firstly she deconstructs the Christian creation mythology and presents an alternate story of creation that considers evolution, ecology and inter- and co-dependence of planetary life inclusive of the bio- and geospheres.
She outlines how the apocalyptic vision in Hebrew and Christian scripture often springs from prophetic protest against oppressive systems and that the attraction of such visions is an inability to comprehend unmanageable social chaos. She expands on how this vision persisted from early Christian times, continued into the American colonisation and exists in the present. She argues apocalyptic vision falls into disarray in that it perpetually creates dualism, a separation of an elect and pure vs the wicked world which is waiting to be destroyed.
Reuther outlines how this dualism has become so destructive to the interdependent relationships of the planet. In particular she expands on the problems of population expansion in the context of increasing economic inequality, as well as fossil fuel and irresponsible land use and pollution and the resultant decline and extinction of biodiversity She also decries militarism and war.
I do find some of her explanations regarding family size to be too generalising as each woman who bears children does so in her unique complex cultural, ethical, relational, political, geographical situation and is also affected by accessibility to reproductive technology/contraception.
Reuther writes powerfully about gender and intersectional power imbalances, and patriarchy. In a well balanced and moderate manner - clearly outlining the devastation a patriarchal society has had for women, children and the planet, while also not overly fantasising about pre-patriarchal cultures.
Obviously the crowning feature of this thesis is the healing she calls us all into for ourselves, our fellow humans, animals, plants and our planet. Proposing a ecofeminist theology which draws upon the writings of Mathew Fox, Pierre Teilhard de Chardin and Process Theology she collapses dualism and sees humanity as the universe conscious of itself. Finally she proposes this holistic vision essential for the survival of humanity on our planet, through examples drawn in the pattern of the Hebrew covenental and the Christian sacramental traditions.
September 27, 2020
Ruether provides a thoughtful introduction to all of the misperceptions and false ideas about humanity's relation to nature that have been incorporated and passed on through Christianity's history. She eviscerates the idea that we are lord and master over the earth, with the right to exploit and extract, situating it in its historical patriarchal origins, and argues compellingly for a renewed understanding of the inherent relationality of woman, man, and the earth.
July 22, 2020
Eh, just one of my favorite books ever! The book that introduced me to ecofeminist theology, which I wish everybody knew about. You should read it if you want to think very deeply about the relationship between feminism and the one planet Earth we're all on.
May 31, 2022
This was a dense read, packed with theory and historical, sociological and anthropological references, but oh my Gaia did all of it ring true. So much modern religious doctrine encourages and supports male domination over women, domination of disadvantaged cultures, and domination over and the exploitation of nature, all while denying the intrinsic interrelatedness of us all with one another and the Earth. My only complaint was that I wish the last section of the book, which maps out an alternate more sustainable and mutually respectful relationship with one another and our planet, was more detailed and specific. But I guess that's our job to go and do. We need to write those next chapters and flesh out all the details.
January 4, 2026
Very interested read and thoughts. Great interdisciplinary work between theology, environmentalism, anthropology, and gender studies with a strong tone of systems transformations. Took a while to work through, since it was a little bit jargony, but learned a lot!
August 26, 2008
If you are a feminist that enjoys classical literature or studies, you will thoroughly enjoy this book!!!
October 30, 2025
This book should be in the school syllabus, everybody should know that absolute Patriarchy throughout the world is killing the biosphere that sustains all life.
The way we treat women is the way we treat this Earth.
The author starts with the creation myths of the ancient Mesopotamians, Assyrians and Babylonians, pointing out the negation of the Feminine Divine in their story of creation. In one such story the male God kills a female God and creates the world out of her dead remains. These creation myths had a tremendous effect on ancient societies and slowly paved the way for cultures to drift away from matriarchy and establish a Ecologically destructive Patriarchal custom and culture throughout the world.
Although being a Christian theologian, she states that the advent of Christianity propagated a belief that nature is devoid of divinity and is something to be conquered and subjugated to the will of man. Feminine cultures considered the Divine immanent in nature, but Christian patriarchy robbed nature of its divinity and put God against nature. This in turn resulted in men (corporations) becoming "controlling subjects" and women (earth) the "exploited object". She highlights that there is a direct correlation between treating women as exploitative objects and the rampant ecological destruction that is taking place in our societies today, which includes exploitative means of extracting labour.
In religions and cultures that draw a creation myth with a male god creating the entire universe, slavery is an everyday norm, because to obtain the favour of these gods you need give your labour in exchange for it. This created an inhuman elite circle who accumulated wealth in excess and kept the exploited population in scarcity. These male centered cultures needed these large swathes of wealth for Military conquest keeping the populations in a constant state of threat.
Towards the end she states that to establish a peaceful matriarchal society we need the stop using fossil fuels and defund the military industrial complex. This makes one wonder if all male power is simply vested in the control and supply of fossil fuels or we can even say all mineral resources and wars waged to control it.
The way we treat women is the way we treat this Earth.
The author starts with the creation myths of the ancient Mesopotamians, Assyrians and Babylonians, pointing out the negation of the Feminine Divine in their story of creation. In one such story the male God kills a female God and creates the world out of her dead remains. These creation myths had a tremendous effect on ancient societies and slowly paved the way for cultures to drift away from matriarchy and establish a Ecologically destructive Patriarchal custom and culture throughout the world.
Although being a Christian theologian, she states that the advent of Christianity propagated a belief that nature is devoid of divinity and is something to be conquered and subjugated to the will of man. Feminine cultures considered the Divine immanent in nature, but Christian patriarchy robbed nature of its divinity and put God against nature. This in turn resulted in men (corporations) becoming "controlling subjects" and women (earth) the "exploited object". She highlights that there is a direct correlation between treating women as exploitative objects and the rampant ecological destruction that is taking place in our societies today, which includes exploitative means of extracting labour.
In religions and cultures that draw a creation myth with a male god creating the entire universe, slavery is an everyday norm, because to obtain the favour of these gods you need give your labour in exchange for it. This created an inhuman elite circle who accumulated wealth in excess and kept the exploited population in scarcity. These male centered cultures needed these large swathes of wealth for Military conquest keeping the populations in a constant state of threat.
Towards the end she states that to establish a peaceful matriarchal society we need the stop using fossil fuels and defund the military industrial complex. This makes one wonder if all male power is simply vested in the control and supply of fossil fuels or we can even say all mineral resources and wars waged to control it.
January 11, 2018
Rosemary Radford Ruether, Roman Catholic theologian and former professor at Claremont, Pacific School of Religion, and Garrett-Evangelical, provides a carefully reasoned and passionately worded defense of an ecofeminist examination of history and a proposal for new communities going forward. Ruether charitably insists on the value of mining biblical and Christian traditions for their worth while not being sparing in her critique of their dangers and excesses. As she says drily in the introduction, “It would be surprising indeed if there were not positive insights that could be reclaimed from three thousand years of collective human struggle about the meaning of life and the way to live justly and well.” In Part One, Ruether traces the intersecting lines of the Genesis story, Babylonian mythology, and Plato’s Timaeus on the Christian imagination, as well as the rise of science and its concomitant virtues and deficits. Part Two examines stories of destruction and apocalypse, noticing apocalyptics’ roots in outsider protest but its dangers of exclusivist dualism. Part Three examines the classical theological doctrines of sin and evil under the rubric of the dangers of patriarchy and militarism, while also being appropriately critical of a dualistic mythological feminism that pits men against women in a longing for a mythical Golden Age. Rather, in Part Four, Ruether suggests a new model of community built on the Christian traditions of covenant and sacrament: God’s voice speaking into Creation, and Christ as God’s being in Creation itself. The last chapter then outlines some practical markers of what such communities should enact. Although slightly dated in 2018, Ruether’s reasoning about the ideological lineage of dangerous and promising Christianity is exemplary, and her theological evaluations fair and sound. Ruether provides ecologically worried Christians a history of their heritage and steps to redeem it towards God’s good future – a prime example of tenderly changing the baby’s bathwater without discarding our child.
July 22, 2023
Gaia and God, An Ecofeminist Theology of Earth Healing by Rosemary Ruether was a personal revelation for me! Though it was written almost thirty years ago, except for a few political and geopolitical references it remains topically relevant and fresh. My more traditional theological education and training had not given me any exposure to either ecological or feminist theologies. However, my work with Catholic social justice and the principles of Christian stewardship had laid the groundwork for a fruitful discovery and learning of Ruether’s work. Additionally, my reading and study of the tenants of Jesus Christ as presented in the NT gospels as well as my sensitivity to the patriarchal nature of much of contemporary religious practice made me receptive to the ecofeminist message. I was struck by the truth of many of her points and I was forced to rethink and reevaluate my perspectives on gender relations, and social, political and religious power as they relate to current affairs. I now believe, as Ruether asserts, that many of humanity’s most difficult issues are as such because our efforts are based in a masculine context of violence, dominance and death, as opposed to a feminine context of gestational development, growth, natural death and rebirth. This has been a fundamental shift for me that has transformed my thinking in ways I am still discovering, but I believe it is making me a better chaplain as well as a better husband, father, grandfather and human being.
April 27, 2025
Wow! I simply say wow at the feelings evoked in me by this wonderful work of research blended with remnants of an altar call to ecojustice. This work validated my desire to marry my values of ecojustice, social justice, and Biblical formation. My perspective of what matters in this world is displayed and developed in Ruether’s writing. The central question asked is “How can we reframe the western Christian narrative to both more accurately honor the truth of God and advocate for ecological justice?” The book is organized in terms of Creation, Destruction, and Redemption which allows Ruether to walk through where the earth began (according to three different belief systems), what has happened in the history of humanity, and where we can advocate for healing and restoration of the earth and ourselves by being "rooted in love for our real communities of life and for our common mother, Gaia".
August 12, 2019
This book provides foundational conversation surrounding the interconnections between Ecofeminist and theological thought particularly looking at Christianity’s connection to nature. This was a thoughtful read that noted changes throughout Christianity in regards to human responsibility and connection to the Earth within the framework of patriarchy and male dominance, and how this framework must be altered.
April 30, 2021
I really enjoyed this early work of ecofeminist theology. I love how she pulls out the sacramental and covenantal traditions in Christianity and re-framed them in the context of ecofeminism. She also takes a good look at the destructive traditions, such as patriarchy, militarism, and exploitative consumption. How can we heal our relationships with each other in society and with the Earth? I appreciated in her conclusion where she invoked "patient passion."
Read
May 9, 2023An author well ahead of her time which now seems dated, but she was prescient in her views and I greatly admire her courage and progressive views. She never taught at a Catholic college probably because of her feminist positions, but a brilliant scholar. Appreciated being introduced to her and her feminist views from an earlier time and the integration of ecology to feminism-well ahead of her time.
November 12, 2019
The author has an interesting perspective to the human history. I liked it a lot. The book gave me so many directions to future readings.
May 28, 2020
It reads like a philosophy textbook.
June 19, 2024
Phenomenal! Changed my life forever! This is what I call comscietisation!
January 17, 2024
3 stars. I liked this book. It was interesting to learn about how Western beliefs and interactions with ecology developed throughout history. Although this wasn't something Radford Ruether discussed, it seems that those in power had more control over beliefs and benefitted the most from them. The author's discussions of war and competition in patriarchy versus cooperation in theoretical egalitarian societies were very intriguing. Overall, however, the author's main arguments didn't stick with me because they seemed quite vague.
March 15, 2010
I wish I hadn't gone to Haiti in the middle of this book. It was a rather large interuption in the flow. Still, interesting. For those of you who would not want to read it based solely on the title, I think you should anyway. She has a lot to say about the good and bad of our traditions (Hebrew and Greek and secular). She also starts to recommend a way forward out of subjugation of the other (whomever or whatever that may be).
September 15, 2016
I love this book, I will read it again. Insightful, interesting and erudite. The only thing about it is the title, I feel it's a bit simplistic. Something more suiting would have been a title similar to Midgley's "The Myths we live by". I feel like the title makes it a book many people are likely to dismiss and that's a shame. It's got many years on it's neck by now and personally I'm ashamed and sad that I haven't heard of it until now.
January 17, 2016
I had to read this book for my religion class. It is EXTREMELY boring. I could not make it through most chapters. Ruether states her main opinions in basic words, but then goes on to give lengthy explanations, more opinions or history lessons.
August 2, 2013
Theology was interesting but I found it dry on the visuals. What I've learned: Egalitarian is the only way to heal and nurture of precious home and families.
May 6, 2016
Even better than I thought It'd be. Covered more ground than I had imagined. Best book I have read this year. Highly recommended.
Displaying 1 - 25 of 25 reviews