It would seem that those who read the Dictionary of Feminist Theologies would just use it like other dictionaries, to look up definitions of words that are listed in alphabetical order. Yet this is only one of many uses for this particular dictionary. Just as feminist theologies are plural, so are the needs of those who want to learn about these theologies. This volume provides a pluralistic approach to feminist theologies so that the reader can look for entries from different contexts or different theological disciplines. The bibliographies and the list of contributors provide an opportunity for further reading and research, and the more general, area entries provide an overview of the field. It is hoped that the entries and the reader's interest will overlap sufficiently so that the Dictionary will continue to spark new ideas and questions among us all.

In this volume it is generally under stood that feminist theologies are a reflection of the meaning of God's self- revelation in our lives from the perspective of advocacy for the full humanity women of all races, classes, sexual orientations, abilities, and nationalities. In the Preface, however, we indicated that a dictionary about feminist theologies is almost impossible because there are so many different points of view and per- spectives that are emerging both within and beyond the Christian tradition. Even the word feminist is suspect as a general designation, because its use is associated with the dominant perspectives of white, middle-class, Western women.

Theologies is also suspect, because it has been associated with the dominance of white, Western Christianity and with patriarchal images of God. Some women indicate that their discussion on God/ Goddess moves beyond male images of God by speaking of "thealogy." Others want to move beyond the structures of institutional religions and speak of spirituality instead of religion or theology. Weaving the Visions: New Patterns in Feminist Spirituality, edited by Judith Plaskow and Carol P. Christ in 1989, is a good example of a religious and theo- logical pluralism that is also reflected in the many entries on spirituality in this volume.

In our title, the plural theologies is very appropriate. In an emerging field, there is no one corner on the current explorations. This is what makes the Dictionary so exciting! We can find entries from many different perspectives, depending on the racial, economic, national, sexual, and political background of the writer. To introduce the reader to feminist theologies from many different contexts, there are entries from different regions: Africa, Asia, Europe, Latin America, North America, the Pacific Islands, and South Asia. There are also entries on Jewish theologies and Buddhism, Hinduism, Islam, Shintoism, and Wicca. Women speaking out of their racial oppression are heard from through indigenous, womanist, and mujerista theologies, as are those writing lesbian theologies.

A dramatic difference of perspective arises from the varied theological disciplines of the authors. Sacraments, for instance, is covered by a variety of entries: a historical view from Fredrica Thompsett, an African view of sacrifice from Elizabeth Amoah, a biblical view of sacrifice and Christology from Joanna Dewey, a liturgical view of Eucharist from Janet Walton, and a biblical view of baptism from Sharon Ringe. The differences in theological fieIds are increased further by the way the authors draw from related fields of social analysis, psychology, economics, history, and literature. For these reasons, it is very important to note the cross-references that are marked in each entry with asterisks (*), indicating where the reader can find other information on a particular topic. The reader can use this additional infer- mation to take part in the continuing dialogue and discussion of the definitions.

Two other helps for the reader confronting such a diverse feast of definitions are the Bibliography and the introductory entries on different areas in feminist and liberation theologies. The Bibliography provides a major resource for the reader. In such short entries the authors can offer only an aperitif, not a full meal. However, through the entry bibliographies they can direct readers to further sources. The authors' names and dates at the end of each entry are keyed to the long. Bibliography in the back of the book, where everything is listed alphabetically, by author and date, so that the reader can find the complete reference all in one place. Readers can also use the Bibliography to look up books written by a particular author whose entries they find useful for their own learning.

The area entries are alphabetically with the other entries and are marked with a double asterisk (**). Readers who have never read feminist theologies will have an easier time knowing what to look up and how things fit together if they read all of the introductory area articles first, as an introduction to the field. The area entries include Biblical Studies; Church Histories; Church Ministries and Worship; Theologies, Con- temporary; Ethics and Moral Theologies; Feminist Theories; Theologies, Histori- cal; Justice and Social Change; and Spirituality, Women's. As the Yale Editorial Advisory Group tried to plan the areas of the book, we found ourselves surprised at how far we had to go beyond the traditional Christian theological categories to include the feminist scholarship in religion that is crucial to the shaping of this new field. We are confident that the entries will be part of the continuing work of reshaping and transforming theological scholarship.

Inclusive language is used in the entries, but the scripture texts cited are not necessarily inclusive, especially in God language. Unless otherwise noted, quotations and chapter and verse references are from the New Revised Standard Version of the Bible (NRSV, 1989). The Older Testament is referred to as Hebrew Scriptures, Old Testament, or First Testament, de- pending on the preference of the author. The Younger Testament is referred to as the Greek Testament, the New Testament, or the Second Testament. Again, the different terms both remind us of the differences in the canon of the Bible among Jews, Catholics, Orthodox, and Protestants and make us aware of the pluralism of biblical perspectives found among the theological entries.

Overall, the Dictionary contains a feast of information and an invitation to join in the continuing dialogue about what constitutes feminist theologies. The format of the entries tries to shape that dialogue both by giving attention to the traditional meaning of a term and by then expanding on its meaning from a feminist perspective. Many entries close with questions and issues that are posed for further study and reflection. There are still many questions, so use the Dictionary of Feminist Theologies with caution, because these questions may become your questions. It doesn't have "all the answers," but it does invite us all to reflect on the transformations that are happening within and among us and to name these transformations as gifts in our lives.