Title: Holistic Spirituality in Feminist Theology: Reclaiming the Sacred in Body, Nature, and
Community
Abstract
Holistic spirituality, as articulated in feminist theology, offers an integrative model of faith that honors
embodiment, ecology, and relationality. This paper examines how feminist theologians have
deconstructed traditional dualismsspirit/body, male/female, sacred/profaneand proposed alternative
frameworks grounded in lived experience. Through engagement with ecofeminist theology,
postcolonial critiques, and contemporary spiritual practices, this paper highlights how holistic
spirituality functions as both theological reflection and social critique. By embracing the
interconnectedness of all life, feminist holistic spirituality contributes to a transformative vision of
justice, healing, and inclusivity.
1. Introduction
Feminist theology arose in the 20th century as a response to the patriarchal and androcentric
structures embedded in traditional religious systems. One of its most significant contributions is the
articulation of holistic spirituality, which resists fragmentation and embraces the full complexity of
human existencemind, body, emotion, spirit, and community. As Elizabeth A. Johnson (1992) writes,
the spiritual life is not lived in abstraction but in the thick of everyday experience, in the particularities
of the body and history.
2. The Critique of Dualism in Patriarchal Theology
Feminist theologians like Rosemary Radford Ruether and Mary Daly have exposed the harmful
effects of dualism in classical theology. These dualisms, rooted in Greek philosophical traditions and
reinforced by Christian doctrines, often elevate spirit over body, reason over emotion, and male over
female. Daly (1973) argues that such dichotomies result in a disembodied, hierarchical, and
exclusionary spirituality. Holistic spirituality, by contrast, seeks integrationaffirming that the body and
emotions are essential to the sacred.
3. Reimagining the Divine
A central concern of feminist theology is the re-imagination of God. Traditional male-centric images
of God reinforce patriarchal authority. Feminist thinkers like Carol Christ and Sallie McFague offer
alternative metaphors: Goddess, Mother, Friend, and Earth. McFague (1993) suggests viewing the
world as the body of God, emphasizing divine immanence and ecological responsibility. These
images do not merely replace old ones but reshape the way people experience the divineless as
distant judge, more as nurturing presence and relational being.
4. Embodied and Contextual Spirituality
In feminist spirituality, the body is not an obstacle to transcendence but a site of sacred knowledge.
Rituals that involve movement, touch, sound, and storytelling are crucial. As Judith Plaskow (1990)
demonstrates in her work on Jewish feminist theology, reclaiming women's stories and rituals is
essential for a liberative spirituality. Embodiment also includes attention to sexuality, reproduction,
and physical laborexperiences often neglected in male-dominated theology.
5. Ecofeminism and the Sacredness of Earth
Ecofeminist theology links the oppression of women and the degradation of nature to patriarchal
systems that devalue both. Ivone Gebara (1999) articulates a holistic spirituality rooted in Latin
American contexts of poverty and ecological crisis. Ruether (1993) describes an ecofeminist ethic
where the flourishing of all life is central. This theology envisions the Earth not as a resource but as
a living, sacred community. Practices such as environmental rituals, sustainable agriculture, and
Earth-based spirituality exemplify this ethic.
6. Community, Justice, and Liberation
Holistic spirituality is inherently relational and political. It recognizes that spiritual well-being cannot
be separated from social justice. Kwok Pui-lan (2005) emphasizes the importance of postcolonial
and intercultural perspectives in spirituality, highlighting the experiences of women from the Global
South. Community is not only a support system but a locus of transformation. Feminist spiritual
practices often involve collective healing, inclusive leadership, and activism against racism, sexism,
and ecological destruction.
7. Intersections with Contemporary Spiritual Movements
Holistic feminist spirituality intersects with broader spiritual movements such as mindfulness,
trauma-informed care, and indigenous traditions. These movements, while diverse, often share an
emphasis on presence, embodiment, and relational healing. Feminist theologians critique the
appropriation of non-Western practices while advocating respectful dialogue and learning.
8. Conclusion
Holistic spirituality in feminist theology offers a deeply embodied, ecological, and justice-oriented
vision of the sacred. It challenges inherited theological paradigms that separate spirit from matter
and fosters new practices rooted in interconnectedness and compassion. In a fragmented world
facing ecological collapse and social injustice, this integrative vision of spirituality is both urgently
needed and profoundly hopeful.
References
- Christ, C. P. (2003). She Who Changes: Re-imagining the Divine in the World. Palgrave
Macmillan.
- Daly, M. (1973). Beyond God the Father: Toward a Philosophy of Womens Liberation. Beacon
Press.
- Gebara, I. (1999). Longing for Running Water: Ecofeminism and Liberation. Fortress Press.
- Johnson, E. A. (1992). She Who Is: The Mystery of God in Feminist Theological Discourse.
Crossroad.
- Kwok, P. (2005). Postcolonial Imagination and Feminist Theology. Westminster John Knox Press.
- McFague, S. (1993). The Body of God: An Ecological Theology. Fortress Press.
- Plaskow, J. (1990). Standing Again at Sinai: Judaism from a Feminist Perspective. HarperOne.
- Ruether, R. R. (1993). Gaia and God: An Ecofeminist Theology of Earth Healing. HarperOne.
