https://orcid.org/0009-0001-7928-8232
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ABSTRACT
This article presents a somatic pneumatology, defined as a theological approach in which embodied encounters with Christ through the Holy Spirit in worship form a basis for critical and constructive work. Arising from pentecostal feminist theology, this somatic pneumatology is a vital resource for women’s empowerment to subvert patriarchal structures, demonstrating positive personal and social consequences. A somatic pneumatology highlights and corrects limitations in liberation feminist theologies that do not account for ecstatic, embodied worship praxis in theological construction, instead deeming such praxis ‘otherworldly’ sublimation that upholds patriarchal power structures. Marginalization of embodied worship as a basis for theological construction stems from an understanding of power that struggles to account for the role of ecstatic religious experience in empowering women to work for social justice. A somatic pneumatology reveals and corrects this blind spot, offering an important contribution to feminist liberation theology.
Disclosure statement
No potential conflict of interest was reported by the author(s).
Notes
1 Stephenson, “Feminist Theologies,” 392–396.
2 Vondey, The Scandal of Pentecost, 103.
3 For example, see Collins, “Weaving a Web,” 54; Hollingsworth, “Spirit and Voice,” 189; Pierce, “Womanist Ways and Pentecostalism”; and Stephenson, “Feminist Theologies,” 389.
4 Ruether, Christianity and the Making of the Modern Family, 223.
5 Ruether, Christianity and the Making of the Modern Family, 224.
6 For a summary, see Pears, Feminist Christian Encounters, 32–35.
7 Ellison, Making Love Just, 140.
8 Ellison, Making Love Just, 141.
9 For an example, see the passages from Ivone Gebara, detailed later in this article.
10 See Archer, “A Pentecostal Way of Doing Theology.”
11 For the former, see Nel, LGBTIQ+ People and Pentecostals; Sewapa, “Can a Queer Be Born Again?”. For the latter, see Gabaitse, “Luke 4:18–19 and Salvation.”
12 Solivan, The Spirit, Pathos, and Liberation.
13 See Miller and Yamamori, Global Pentecostalism and McRandal, Christian Doctrine and the Grammar of Difference, 161–176.
14 Yong, Renewing Christian Theology, 4–7.
15 Roso, Holleman, and Chaves, “Changing Worship Practices,” 678.
16 Roso, Holleman, and Chaves, “Changing Worship Practices,” 678–680.
17 Alexander et al., Sisters, Mothers, Daughters; Clifton, “Spirit, Submission, Power, and Abuse”; Gabaitse, “Luke 4:18–19 and Salvation”; Qualls, God Forgive Us for Being Women; Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry.
18 Hollingsworth, “Spirit and Voice”; Johns, “Grieving, Brooding, and Transforming.”
19 Hollingsworth, “Spirit and Voice.”
20 See Jennings, After Whiteness.
21 Sigurdson, Heavenly Bodies, 452–455.
22 Taylor, A Secular Age, 539–593.
23 Ivone Gebara’s view of pentecostal worship, detailed later in this article, is a representative example.
24 Shantz, Paul in Ecstasy, 21–27.
25 Percy, “Sweet Rapture: Subliminal Eroticism.”
26 See Eaton, Introducing Ecofeminist Theologies, 11–36.
27 Isherwood and Clay, “Introduction.” in Women in Christianity in the Modern Age, 19.
28 Gebara, Out of the Depths, 161.
29 Gebara, Longing for Running Water, 164.
30 Gebara, Longing for Running Water, 202.
31 Gebara, Longing for Running Water, 202–203.
32 Gebara, Longing for Running Water, 203.
33 Gebara, Longing for Running Water, 203.
34 Hollingsworth, “Spirit and Voice”; McRandal, Christian Doctrine and the Grammar of Difference, 161–176.
35 Holtmann, “Introduction.” in Sisters, Mothers, Daughters, 3.
36 Sigurdson, Heavenly Bodies, 452–455; Asad, Formations of the Secular, 75.
37 Martin, “The Pentecostal Gender Paradox”; Dutko, The Pentecostal Gender Paradox, 1–2; Vondey, Pentecostalism, 122–124.
38 Vondey, “Embodied Gospel.”
39 Hollingsworth,“‘Spirit and Voice,” 190.
40 Hollingsworth, “Spirit and Voice,” 190.
41 Stephenson, “Feminist Theologies,” 392.
42 Peterson, “Spirit and Body,” 156.
43 For a summary, see Hollingsworth, “Spirit and Voice,” 198–204; and McRandal, Christian Doctrine and the Grammar of Difference, 163–164.
44 Vondey, Pentecostalism, 125–127.
45 Hollingsworth, “Spirit and Voice,” 198–204.
46 Hollingsworth, “Spirit and Voice,” 205.
47 Hollingsworth, “Spirit and Voice,” 204.
48 Hollingsworth, “Spirit and Voice,” 191–192.
49 A full unpacking of this suggestion is beyond the scope of this article. For an argument on how the ideals of the white self-sufficient male (namely mastery, possession and control) have shaped Western theological education, see Jennings, After Whiteness.
50 Allen, Womanist Theology of Worship, 75–101; Alexander, Black Fire, 21–22; 28–31.
51 Allen, Womanist Theology of Worship, 75–101. I am indebted to Angela N. Parker for making me aware of Allen’s work.
52 Asad, Formations of the Secular, 75.
53 Tippett, Krista, “Bessel Van der Kolk.”
54 Vondey, The Scandal of Pentecost, 109.
55 Hollingsworth, “Spirit and Voice,” 209.
56 Williams, Faith in the Public Square, 292–301.
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Faith Van Horne
Faith Van Horne is a doctoral researcher in Theology and Religion at University of Birmingham, UK. She is also co-director of Red Letter Christians UK, a relational organization devoted to the intersection of Christian faith and social justice.