 In the study of the so-called divine attributes, none has received more discussion in the literature than “omnipotence”, defined as some version of “perfect power”. Both the conceptualization of the nature of this power as well as descriptions of its effects embody sexism and androsexism. In twentieth century studies, the standard definition of perfect power ranged from “unilateral power to effect any conceivable state of affairs” to the more moderate notion of “self-limiting power”. But the kind of power in question was in principle one of domination, or power-over, as it has been persistently associated with the characteristics of ideal masculinity. In the eleventh century, Peter Damian could quote approvingly the biblical passage “O Lord, King Omnipotent, all things are placed in your power, and there is no one who is able to resist your will”, as he argued, contra St. Jerome, that divine omnipotence is even able to “cause a virgin to be restored after she has fallen” (1065 [1969: 143). Like the two favorite heroes of modern philosophy, the Cartesian cognitive subject and the Kantian autonomous will, an omnipotent deity reflects the mirror image of idealized masculinist qualities, according to feminist philosophers of religion.  Among contemporary schools, only process philosophers of religion have explicitly argued against the attribute of omnipotence on the grounds that it is conceptually incoherent, scientifically superfluous, and morally offensive in its association of the divine with male controlling power (see, for example, Cobb &amp; Griffin 1976; Suchocki 1988; Howell 1988).