ABSTRACT
My explorations in this book arose out of an engagement with and an examination of feminist theological challenges to traditional Christian constructions of eschatology in relation to characterisations of female bodies. This was presented as the starting point for my explorations on account of my desire to both engage with and contribute to the field of feminist theology. Traditional Christian constructions of eschatology were problematized by feminist theologians on account of their promotion of patriarchal notions of God, their androcentric constructions of creation, and their dislocation from lived realities. Such critiques appeared to be aligned with specific themes; namely the eschatological process, content, and time. It was detected that feminist theologians deemed traditional models of eschatology to present the process as one that is realised by an omnipotent God; the content as one modelled on masculinised ideals of a fleshless, static existence; and the time as being locked and isolated in the future. These notions were perceived to privilege qualities associated with male bodies, with female bodies being constructed as oppositional to divine and redeemed life. Feminist theologians exposed how women’s bodies have, on the basis of such assignations, been excluded from and devalued by eschatology. Moves to remedy this were seen to revalue traits that have been aligned with women in order to highlight their presence in and meaning for all existences. Most prominent here were the traits of relationality, fluidity, and sensuality. In engaging with these responses, I detected both potentials and problems. I felt that their affirmation of previously marginalised and devalued qualities posed a much-needed and substantial challenge to damaging notions of eschatology. I also, however, felt that their focus on how these aspects were experienced predominantly in the present was ultimately limited in scope and hope. I argued that abandoning eschatology’s sense of ultimacy and finality, whilst understandable, may not be the most beneficial option for feminist theology.
