 The maturing of feminist philosophy of religion as a field distinct from feminist theology was evident at the end of the twentieth century. It could be seen in the appearance of two book-length studies: Pamela Anderson’s A Feminist Philosophy of Religion: The Rationality and Myths of Religious Belief (1998), and Grace Jantzen’s Becoming Divine: Towards a Feminist Philosophy of Religion (1999). Another measure of the vitality of this field was the publication of such collections as Feminist Interpretations of Mary Daly (Hoagland &amp; Frye 2000), devoted to an assessment of one of the most original authors in the field, and Feminist Interpretations of Soren Kierkegaard (Leon &amp; Walsh 1997), containing critical analyses by feminist philosophers of the “father of religious existentialism”. In addition, Volume 1 of Kluwer’s Handbook of Contemporary Philosophy of Religion (Long 2000), a major reference work covering 1900–2000, concluded with a chapter on feminist philosophy of religion as represented by Mary Daly, Sally McFague, Luce Irigaray, Julia Kristeva, Pamela Anderson, and Grace Jantzen. Finally, an anthology on Feminist Philosophy of Religion: Critical Readings (Anderson &amp; Clack 2004) exhibited the methodological range of the field in terms of psychoanalytic, poststructuralist, postmetaphysical, and epistemological frameworks, and provided specialized treatments of such topics as divinity, embodiment, autonomy and spirituality, and religious practice.