This thesis is a narratological analysis of the poem “The Miracle” by Edith Södergran. The thesis uses narratological tools from Mieke Bal in order to investigate different themes mainly connected to Christological sacrificial mythology. The thesis furtermore offers a discussion that highlights the poem from a feminist theological point of view, mainly with the help of ideas developed by Catherine Keller and Anne-Sofie Eriksson. ”The Miracle” is a dialogue between a girl and a nun about a troublesome dream that the girl has. It is a dream, which the girl finds strange and it concerns the need for revenge to reach relief. The dialogue also shows the risk of a kind of oppressive forgiveness by covering unfairness, and how the girl finds her way with help from the nun. With the altar in the poem as a kind of stage, “The Miracle” offers a challenge for the church and the whole world about attitudes, and about how to be constructive and liberating. This includes questions about the need to be careful and realistic when it comes to danger as well. How can you aim for fairness and at the same time handle unfairness, at several levels? Both the girl and the nun keep progressing in their different situations, from a horizon including escatological expressions. It is not easy, but they are not tied to oppressive traditions in their way of thinking either. What makes “The Miracle” such an interesting poem is the way it directs the reader to pose several constructive questions, without offering preformed answers.

The aim of this study is to explore how it might be possible to talk about God as powerful within a Christian feminist framework. This has been declared impossible by Mary Daly who, in her book Beyond God the Father (1973), strongly criticises the Christian tradition for being too deeply intertwined with patriarchy to be of any use for women seeking liberation from male oppression. This essay compares the works of two contemporary feminist theologians, with the aim to answer Daly’s criticism and seek for ways to talk about God’s power that considers this criticism as relevant while still remaining Christian. The method used is textual analysis, and the material consists of the books Cloud of the impossible by American process theologian Catherine Keller and Powers and Submissions by British Anglican theologian Sarah Coakley. The views presented on God’s power by these two theologians are introduced thematically. The three themes used are The relation between humans and God, The importance of language and The Male Trinity. These are then discussed in comparison to Daly’s standpoints. Keller promotes an image of God as radically relational and uses apophatic theology to show how limited our knowledge of any definite insights of God and the limitations of the human language is. Coakley advocates for submission to God through contemplation, which leads to insights about God’s genderlessness and makes space for God’s power to work within humans in order for them to overthrow gender inequalities. When compared to Daly this essay reaches the conclusion that there are ways to speak of God’s power in a “feminist friendly” way, such as through a form of submission to the creative power of God, although it has to be done with consideration to context and without forgetting the dark history of how the Church has misused power in the past.

This study aims to examin how the production of knowledge is intrinsic to the production of power in the New Materialist Process theology of Catherine Keller. The object of critical examination is the theology of Keller and her essay; ”Tingles of Matter, Tangles of Theology: Bodies of the New(ish) Materialism,” from her book Intercarnations: Exercises in Theological Posibility (2017). Keller’s essay will be analyzed through Linda Alcoffs, Alison Baileys and Sara Ahmeds epistemological critical theory of how power produces knowledge and vice versa.  Keller’s theology will be examined based on the study points of analysis on texts of Alcoff, Bailey and Ahmed: subjectivity, making of knowledge, epistemology, making of ignorance, power and authenticity/purity. The study shows that Keller’s notion of apophatic matter has the effect of producing knowledge practices about the object. When the object is obscured from the subject in Keller’s theology, a theological analysis of power and the subject’s position in producing knowledge through theology, is prohibited. By analyzing Keller's notion of entanglement through Ahmed’s thinking, it is shown that the subject is presupposed as free, white and independent. Entanglement among human beings exists as bodily physicality for Keller. Social and economic factors are, thus, made irrelevant for the existence of knowledge and relations between humans. Life situations that are, for example, violent or in position of dependence are incompatible with the reality constituted in entanglement. The subject’s knowledge as socially situated and possibly part of structural power, is also made irrelevant in entanglement-thinking. Thus, the study shows that through the reading of Alcoff, Bailey and Ahmed, theology has the ability to constitute knowledge making practices, that forms the subject’s production of knowledge and ignorance.