 Pushing with and against Lacanian and Freudian theories, Jantzen (2002), Armour (2002), and Hollywood (2002, 2004) offer three important readings of Irigaray’s essay “Belief Itself” (1980 [1993b]). These feminist readings rely on critical appropriations of psychoanalysis and Derridean reading practices to re-assess a topic that stands at the center of much modern philosophy of religion. Belief and its formation, they show, is implicated in the formation of the subject and sexual difference, as well as related issues of embodiment and presence and absence. The argument is not only the familiar feminist one that the object of belief is male-defined, but the more radical claim that the structure and discourse of belief itself is masculinist and in need of deconstruction. That is to say that the constitution of the normative (Western, bourgeois) subject of religion and philosophy depends on the association of the body with the mother and femininity and an always incomplete and ambivalent mastering, concealment, or denial of the mother’s body. Freud’s own account of the fort/da game (“gone”-“there”) played by his grandson, Ernst, exposes the relationship between belief and the little boy’s mastery of the mother’s presence and absence, concealedness and unconcealedness. Despite her apparent absence, she is there, the boy comes to believe, and in so believing he experiences his own power. For Irigaray (1993b), God, as the Father and the source of meaning, emerges as the object of a belief first articulated in the (male child’s) attempt to master the mother’s absence; the dismantling of the subject as master, then, implies a concomitant deconstruction of the object of belief. For Armour (2002), the implications of this reading on the other side of ontotheology entail a challenge to any narrow definition of ontotheology or too-easy hope that it might swing free of logocentrism and phallocentrism. The wound at the heart of normative masculine subjectivity, evident in Derrida’s display of his dying mother’s body in his essay “Circumfession”, is an effect of the current sacrificial economy on the mother/son relationship. As Armour suggests, 