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⁴⁸ Davaney might respond that the claim that God's empowering presence is undergirding their struggle against patriarchal domination still continues to legitimate their feminist perspectives and discredit the views of non-feminist women and their experiences of the divine. While this is a potential danger, remaining aware of the perspectival nature of knowing, the fallibility of their own perspectives, and appreciation of differences among women should serve as an effective check against the temptation to assert that feminists by virtue of being feminists have special access to God's purposes.

⁴⁹ In defense of this interpretation, Beverly Harrison argues that early feminist theologians, with the exception of Mary Daly, did not presume theological categories were ontological in the way assumed by classical theologians; they recognized that the foundations for their claims were situated, historical-cultural constructs. See Harrison, Beverly, “Feminist Theola(o)logies at the Millennium” in Liberating Eschatology: Essays in Honor of Letty Russell, eds. Farley, Margaret and Jones, Serene (Louisville: Westminster John Knox Press, 1999), 157.Google Scholar

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⁵³ Ibid.

⁵⁴ Ibid., 152.

⁵⁵ Ibid.

⁵⁶ In my method of theological reflection, the importance of pragmatic criterion is grounded in the belief that God is passionately for the flourishing of human creation.

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⁵⁸ Ibid., 156.

⁵⁹ Davaney, , “Problems in Feminist Theory,” 92.Google Scholar

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⁶³ Ibid., 95.

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