This thesis focuses upon the writings of the contemporary North American feminist theologian Mary Daly. It takes the form of a critical study of Daly's thought in terms of five tributary influences. It represents a contribution to two areas of research: the history of feminist ideas, and the ongoing methodological debate within feminism as to the possible relationship between feminist theory and 'conventional' theory. In chapter one Daly's political thought is introduced through a discussion of the influence of the tradition of radical feminism. The principle aim of this chapter is to clarify, as far as possible, the dual process of influence that exists between her thinking and the work of certain radical feminist theorists. In chapter two the influence of Beauvoirian existentialism upon Daly's thought is examined in the wake of the claim that in drawing from Simone de Beauvoir's feminist existentialist analysis of women's situation, in The Second Sex, Daly assimilates Sartrean existentialist assumptions which are problematic from a feminist perspective. In chapter three turn to address Daly's philosophical- theological debt to Thomas Aquinas and the Thomist tradition. I trace the history of Daly's dealings with Thomism, including her criticism, and briefly evaluate her continued feminist engagement with its ontology. In chapter four Daly's utilisation of Peter L. Berger's sociological theory is explored. I discuss Daly's feminist criticism of Berger's theory of 'worldbuilding' and proceed to evaluate her subsequent attempts to use Berger's work as the starting-point for a new feminist sociology of knowledge. In the fifth and final chapter the abiding influence of Christianity to Daly's 'revolutionary' theological agenda is highlighted and explored with reference to the contemporary division of theological labour between so-called 'reformists' and 'revolutionaries'. The thesis ends with a few concluding remarks about Daly's methodology with regard to 'conventional' theory.

The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions / Philosophy and Systematic Theology / D. Th. (Systematic Theology)