{"id":220,"date":"2026-04-08T16:46:57","date_gmt":"2026-04-08T20:46:57","guid":{"rendered":"https:\/\/sites.smith.edu\/religiousfeminism\/?page_id=220"},"modified":"2026-04-28T11:22:16","modified_gmt":"2026-04-28T15:22:16","slug":"theological-networks","status":"publish","type":"page","link":"https:\/\/sites.smith.edu\/religiousfeminism\/theological-networks\/","title":{"rendered":"Theological Networks"},"content":{"rendered":"\n

Throughout the late twentieth century, individual feminist theologians formed both formal and informal webs of collaboration and support to sustain their work. These networks included publications<\/a>, organizations<\/a>, and lecture series. For more, see Collections at Smith.<\/a><\/p>\n\n\n\n

Publications <\/strong><\/h2>\n\n\n\n
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In addition to theologians\u2019 individual books and articles, a key aspect of thinkers\u2019 scholarship during the late twentieth century was the creation of journals dedicated to feminist theology. The most widely known publication is the Journal of Feminist Studies in Religion, founded in 1985 by Judith Plaskow<\/a> and Elizabeth Schussler Fiorenza. Plaskow later wrote that this journal filled a gap in existing literature, since existing publications focused on women and religion were generally targeted towards religious communities and lacked peer-reviewed scholarship.<\/p>\n\n\n\n

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\u201cWe wanted to provide a forum for discussion and dialogue among women and men of differing feminist perspectives in a way that would contribute to the transformation of both the academy and religious and cultural institutions.\u201d <\/p>\nJudith Plaskow, A Short History of the JFSR, nd.<\/em>1<\/a><\/sup><\/cite><\/blockquote>\n<\/div>\n\n\n\n

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Cover of the Journal of Women and Religion’s Spring 1981 issue. This publication served a similar role to JFSR, and created space for feminist theologians to publish their work.2<\/a><\/sup><\/figcaption><\/figure>\n<\/div>\n<\/div>\n\n\n\n

They also aimed to legitimize feminist work within the field of theology, so that scholars could publish their work and make it \u201ccount\u201d for tenure, promotion, and employment. Publications like the JFSR were crucial for expanding these thinkers\u2019 influence in religious studies, and broadening the reach of feminist thought. Plaskow also wrote that they wanted to create a space for feminist theologians to resolve disputes and disagreements, and make room for individuals with different lived experiences. Intersectionality was a crucial consideration, and Plaskow and Fiorenza were intensely aware of how women of color and other marginalized scholars had been shut out of theological conversations in the preceding decades.3<\/a><\/sup> She believed that the journal provided a space that had previously been absent for crucial conversations and analysis.    <\/p>\n\n\n\n

Organizations<\/strong><\/h2>\n\n\n\n

Beyond publications, other organizations found ways to connect theologians and foster the spread of ideas. As thinkers and believers created theological centers across the country, they established formal and informal links with each other. For example, groups focused on using feminist theology to re-develop religious practices built a \u201cNetwork of Women\u2019s Centers for Spirituality and Liberation\u201d in the late \u201890s, to collaborate and build a collection of shared resources.4<\/a><\/sup><\/p>\n\n\n\n

Some of the members in this network included:<\/p>\n\n\n\n