 In the present situation, most practitioners of feminist philosophy of religion and of feminist theology are agreed that their discipline cannot be limited simply to a sociological assessment or confessional narrative of what a particular religious group believes to be true, without consideration of the difference that gender makes. Because feminist philosophy of religion is philosophical, it can take as primary neither the datum of scriptures believed to be revealed and self-authenticating nor the self-privileging endeavor of intratextual theologies. Because it is philosophy of religion, a subject matter that encompasses a broad array of cross-cultural material, it cannot be concerned simply with themes or questions drawn from the Christian religion alone. And because it is feminist, it must promote the elimination of gender inequality and take into account the multiplicity of human bodies, desires, and differences that are mapped onto the site of religion. At the same time, it cannot presume that religion exists as some common universal underlying all the various traditions; only particular religions exist, and even the very concept of religion itself has come to be recognized as a modern and Western concept.