 A still deeper critique involves the differentiation of embedded levels of bias and androcentrism in the crucial assumptions, methods, and norms of traditional philosophy of religion. Rooted in an ancient dualistic worldview whose philosophical inadequacy has been harder to detect until recently than its social and legalistic inequities, Western religious categories have been inextricably bound up with a certain metaphysical exigency. The metaphysical worldview that once supported the sacred canopy may have lost much of its cogency for the modern mind, along with the arguments of medieval scholastics that sailors cannot kiss their wives goodbye on Sundays, or hangmen go to heaven, but the dualisms associated with that worldview have continued to haunt the philosophical imagination. Beginning with Greek philosophy’s equation of the male principle with mind and reason and act, the female principle was associated with the contrasting identification in terms of matter, body, passion and potency. The subsequent history of Western philosophy, despite major conceptual shifts, displayed a characteristic logic and form. Taking the form of hierarchical opposition, the logic of binary structuring mutually opposed such elements as mind and body, reason and passion, object and subject, transcendental and empirical. As argued by any number of feminist philosophers, these hierarchical oppositions are typically gender-coded. Body, matter, emotions, instincts, and subjectivity are coded as feminine, while mind, reason, science, objectivity are coded as masculine (see Bordo 1987, Harding &amp; Hintikka 1983, Irigaray 1977 [1985], Lloyd 1985). The specific link between this metaphysics and western conceptions of God is a complex chicken-and-egg question. Certainly it is fair to say that the Hellenizing of Christian theology from the second century C.E. on saddled classical theism with problematic philosophical valences. But classical theism in turn reinforced and sanctioned the philosophical valorization of mind, reason, and male over and against body, passion, and female. Some feminists would trace the cultural roots of this way of thinking to the phenomenon of “male bodily alienation” that arose in late classical antiquity’s asceticism (see Ruether 1983).