Introduction:
Dominion Theology is a
theological perspective that asserts human beings' God-given authority and
mandate to exercise dominion and control over the natural world. This belief
has significant implications for environmental ethics, social justice, and
human interactions with the Earth. However, some feminist scholars have raised
critical concerns about dominant theologies, including Dominion Theology, which
they argue perpetuate patriarchal structures and contribute to the
marginalization of women and other marginalized groups. This article explores
Dominion Theology and the feminist critique on dominant theologies, shedding
light on the intersection of theology and social justice.
Dominion Theology: The practical theology that best lays the foundation for social
transformation is dominion theology, sometimes called kingdom theology.5
Dominion theology is about "subduing the earth" in the name of
Christ, a subjugation that extends from nature through the strict application
of biblical laws. to all forms of sociocultural existence.
Dominant theology against women:
Masculine centrism focuses on whether male or female interests are
in charge. The special use of masculine language and images of the three persons
of the Trinity limited the divine in the interaction of humans and creatures
with the nuclear family of all humans. Not only that, but it removes God from
women's lives and experiences, and as a result translates into God's language
much for modern women. Feminist theologians understand the analysis of the
masculine language of God itself as inseparable from the critical analysis of
its use as a means of condoning and enforcing the contempt, oppression, and
oppression of women. A woman who fights for women's rights.
A theologian's theological examination has two components: a
critical analysis of the language and metaphors used about the divine in
Christian culture, as well as the impact this has on women's experience. It
involves the construction of new words and divine images that consider the
possibility that the names of God's women can be, as well as God's
understanding of the fulfillment of these standards, namely equality, equality,
and that affirms love, which is important for students of religion who fight
for women's rights. Julian of Norwich, for example, speaks of God as both
father and mother, Syriac literature refers to the Holy Spirit as a woman.
Canadian feminist theologian Janet Martin Soskice argues the importance of
"metaphors" in our overview of the "language of God" and
the image of God used.
Feminist arguments about God criticize both the language and
imagery used in Christian theology and worship. They opposed the retranslation
of traditional images, such as God as Father or God as Wisdom, and the creation
of a new image that did not confine the divine to the frontier of patriarchal
theology or understanding. Central to feminist theological ideas about the
nature of God is also the search for an integrated understanding of God found in
integrated truths in the lives of women. Incarnation is understood as an
identification of person and non-human nature that invites people to celebrate
their life as a symbol of divinity. Woman So the theologians' thinking about
God replaces them with what they claim to be men. The importance of Christ's
manhood has been one of the most important questions for women in the
re-examination of Christology. Elizabeth Johnson argues that finding ways to
write Christologists conquer twisted anthropology twice, and then fully exploit
it in the human body exists only a man as a means of ensuring the existence of
the woman of Christ. This does not mean, however, that women theologians should
deny anything about Christ as a man. The critique of feminist theologians
consists in misusing ideas about one aspect of Jesus' personality as a
religious decision or identity of a healthy sense of belonging to the Christian
community.
Feminist critique on dominant theologies: Dominion theology (also known as
dominionism or informally Christian Sharia) is a group of Christian political
ideologies that seek to establish a nation ruled by Christians based on their
own understanding of biblical law. In a sexual society, a woman's main role in
life is to be a man's helper, to cook for her and to work without the right to
pay, to give birth to and raise her children, to strengthen her psychological
and sexual satisfaction. A woman's place is at home and a man's place is at
home in the money-making world, in charge of the state, schools and churches.
When a woman enters a man's land, then his work comes second, as in the home;
he has a low-paying job because he is said to work in his pocket; it remains
confined to women's craft and is kept out of high positions. The women's
liberation movement requires the reorganization of public institutions and the
redefinition of cultural images and roles for women and men if women are to be
independent and profitable in economic and political equality. A cultural
analysis of women revealed that this is natural and biology is not the
"end" of women, but the culture of sexism and its coexistence.
Women are stripped of the full range of human power; we sit
together to see ourselves as dependent, less intelligent, and descended from
men. From childhood, we read our own roles as humble people and value ourselves
according to male culture. Women are seen as "others" who are
associated as men's helpers or sexual objects to desire. Magazines, ads,
television and movies present us as dependent girls (eg talking to a
"baby"), as women who love and seduce, or as devoted women and
mothers. Teachers, psychologists, philosophers, writers and preachers describe
her as outgoing, meek and meek creatures without intelligence, courage and
intelligence Men. In the face of this cultural image and self-understanding of
women, femininity first emphasizes that women are human beings and therefore
need the full and liberal development of the personality of all, female and
male. Secondly, feminism claims that human rights, as well as talents or
weaknesses, are not segregated according to gender.41 The doctrine of feminism
is therefore based on the historical fact of sexism in human society. According
to Rosemary Ruether, gender is "the sexual rights of men over women".
Theologians also seek to reconstruct the essential attributes of
God, humanity, male and female, creation, sin and redemption, and the church to
explain these symptoms in a sex-inclusive and equal manner. This is what
theologians have become, no, they are merely criticizing prevailing theology.
Feminist theologians share this critique of the revival of emerging and equal
feminine themes in Christian culture, as well as their development in new uses
in sexual relations, such as: feminine attributes of God (wisdom culture);
humans, male and female, were created in God's image (Genesis 1:27); the
difference between victorious men and women in Christ in the new, unified
redemption of personality (Galatians 3:28); and both men and women called to
prophesy (Acts 2:17).
Implications of Dominion
Theology:
Environmental Exploitation: Dominion
Theology's focus on human dominion over the Earth has led to a disregard for
ecological sustainability, resulting in environmental degradation and
exploitation of natural resources.
Social Hierarchies: The
hierarchical notion of dominion may reinforce social hierarchies, with certain
groups, particularly men, being perceived as having greater authority over
others, contributing to gender inequality.
Anthropocentrism: The
anthropocentric nature of Dominion Theology prioritizes human interests and
downplays the intrinsic value of non-human beings and ecosystems.
Ecofeminist Alternative:
Ecofeminism is an
alternative theological perspective that merges ecological concerns with
feminist principles. It seeks to address the interconnections between the
exploitation of women and the exploitation of nature. Ecofeminism advocates for
an ethic of care, recognizing the intrinsic value of all beings and the need
for sustainable and equitable relationships.
1. Partnership with Nature: Ecofeminism
challenges the dominion approach to nature and advocates for a partnership with
the natural world, recognizing the interdependence between humanity and the
environment.
2. Intersectional
Analysis: Ecofeminism incorporates an intersectional analysis,
acknowledging the interconnectedness of various forms of oppression and
advocating for social justice and ecological sustainability.
3. Reimagining God
Language: Ecofeminism encourages the reimagining of God language and
the divine as beyond traditional gender norms, promoting inclusive and
non-hierarchical representations of the sacred.
Conclusion:
Dominion Theology and other
dominant theologies have historically shaped human interactions with the Earth
and influenced societal hierarchies. However, feminist critique challenges
these perspectives, highlighting their contributions to the marginalization of
women and the neglect of ecological ethics. Ecofeminism emerges as an
alternative approach that seeks to integrate environmental concerns with
feminist principles, advocating for an ethic of care and acknowledging the
interconnections between social justice and ecological sustainability. By
reevaluating theological perspectives and incorporating feminist and ecological
insights, societies can foster more equitable, inclusive, and sustainable
relationships with each other and the natural world.
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