 To date, a much larger literature exists under the rubric of feminist theology than of feminist philosophy of religion. Four main reasons have been suggested for this (Frankenberry &amp; Thie 1994: 2–4). First, from the seventeenth to the nineteenth century, the perspective of white European males dominated the formative period of philosophy of religion to such an extent that it was hard to see how the distortions of this long tradition might be overcome. Second, in the twentieth century, once philosophy of religion was professionalized and gerrymandered within Philosophy faculties at universities, it was insulated both from the old Theology faculties and the new Religious Studies faculties created in the 1960s and 1970s; therefore, feminists interested in pursuing a Ph.D. had to choose between Philosophy (where philosophy of religion was not regarded as “real” philosophy during the ascendancy of the analytic movement) or Religious Studies/Theology which took philosophical concerns seriously and thus provided a more welcoming location for feminist theorizing on religion. Third, many feminist philosophers themselves have harbored either a suspicion of religion or an impoverished understanding of it, and so have been slow to develop a significant body of scholarship in this area. Fourth, the entrenched bias and resistance to feminism within mainstream analytic philosophy of religion, combined with the myth that its methods, norms, and content are gender-neutral, has impeded recognition of the relevance of work appearing under the rubric of feminist philosophy of religion. Feminist theology, on the other hand, flourishes in an academic field that for over forty years has been hospitable to a variety of liberation theologies, death-of-god theologies, environmental theologies, postcolonialist theologies, and queer  studies.[1] 