Women as theological figures have played a significant role in the development of various religions and religious hierarchies.
Throughout most of history women were unofficial theologians. They would write and teach, but did not hold official positions in Universities and Seminaries. Beginning in the second half of the twentieth century, women theological scholars began to be appointed to formal faculty positions at theological schools. Women are slowly being recognized as theological scholars.
George Gallup Jr. wrote in 2002 that studies show women have more religiosity than men. Gallup goes on to say that women hold on to their faith more heartily, work harder for the church, and in general practice with more consistency than men.[1]
Women theological scholars
Catherine L. Albanese, American religious studies scholar, professor, lecturer, and author
Karen Armstrong, British author known for her books on comparative religion
Jamie T. Phelps, American Catholic theologian known for her contributions to womanist theology
Elizabeth Schrader Polczer, American biblical scholar who concentrates on textual studies concerning Mary Magdalene, the Gospel of John, and the Nag Hammadi corpus
Rosemary Radford Reuther, American feminist theologian who helped define fields of Christian feminist and eco-feminist theology
Letty M. Russell, American Christian feminist theologian who pioneered feminist ecclesiology
Joan E. Taylor, English historian of the Bible and early Christianity with special expertise in archaeology, and women's and gender studies.
Emilie Townes, American Christian social ethicist and theologian
Renita J. Weems, ordained minister, a Hebrew Bible scholar, and an author
Delores S. Williams, American Presbyterian theologian notable for her formative role in the development of womanist theology
Traci D. Blackmon, minister and spiritual leader involved in peaceful protests during unrest in Ferguson, Missouri in 2014
Three women figure prominently in the history of the Baháʼí Faith: Táhirih, a disciple of the Báb; Ásíyih Khánum, the wife of Baháʼu'lláh; and Bahíyyih Khánum the daughter of Baháʼu'lláh. Táhirih and Bahíyyih, in particular, held strong leadership positions and are seen vital to the development of the religion.
Elisabeth of Brandenburg (1510-1558), secretly took communion in both kinds against the wishes of her Catholic father. She implemented the Reformation when governing in place of her underage son
Amalia of Cleves (1517-1586), authored a songbook, rejected as possible wife by Henry VIII
Anne Askew (1521–1546), tortured in the Tower of London and martyred in Smithfield for Protestantism
Joan Bocher (?–1550), English Anabaptist martyr in Smithfield
Elizabeth Pepper (?–1556), martyred while pregnant for Protestantism, together with Agnes George
Guernsey Martyrs, three women martyred for Protestantism in 1556, one woman was pregnant and gave birth while being burned, the child was rescued but then ordered to be burned too
Ann Lee, Shaker, founder of Shaker movement in America
Alice Driver (?–1558), testified for and martyred for Protestantism
Anna Maria of the Palatinate (1561 – 1589), a Lutheran who was concerned about the spread of Calvinism and described by Charles IX of Sweden as "more educated in religion than anyone to be found."
Elizabeth Melville (c.1578–c.1640), Scottish Calvinist poet, first known woman to print a book in Scotland.
Augusta of Denmark (1580 – 1639), walked to Lutheran church and refused to attend Calvinist services. Later fired a Calvinist minister and restored the previous Lutheran minister to his position.
Anna Maria von Eggenberg (1609-1680), moved court to a city in Hungary where she would be able sponsor Protestant church services.
Catherine Vasa of Sweden (1539-1610) actively supported Lutheranism above Calvinism, visited Wittenberg to study theology, wrote interpretations of the bible
Johanna Sibylla Küsel (1650 – 1717), Lutheran printmaker who illustrated religious and scientific books.
Mary Dyer, avid follower of the Quaker religion who became a martyr when she was hanged in Boston in 1660 for her religious activism
Katharina Elizabeth – in 1698, Catholic village leaders of Radibor attempted to have her disciplined for attempted Lutheranization of the population.[7]
Barbara von Krüdener (1764–1824), her spiritual relationship with Tsar Alexander influenced the religious character of the Holy Alliance, for a time she gave up her noble lifestyle and wandered, supporting crowds who wandered with her.
Amalie Sieveking (1794 –1859), founded society which trained women to help for poor and invalids, wrote tracts
Catherine the Great, Russian Orthodox from 1744 to 1796, had been Lutheran from 1729 to 1744, nationalised all church lands, issued 1773 "Toleration of All Faiths" edict
Princess Eugénie (1830–1889), her hymn "O, at jeg kunde min Jesus prise" is set to a Norwegian folk tune and was translated as "My heart is longing."[13]
Louisa Maria Hubbard (1836–1906), involved in the deaconess movement; published in 1871 the pamphlet "Anglican Deaconesses: is there No Place for Women in the System?"
Recognition of the feminine aspect of God during the last century by Tantric and Shakti religious leaders, has led to the legitimization of the female teachers and female gurus in Hinduism. A notable example was Ramakrishna, who worshiped his wife as the embodiment of the divine feminine. [1]
The status of women in Jainism differs between the two main sects, Digambara and Śvetāmbara. Jainism prohibits women from appearing naked; because of this, Digambaras, who consider renunciation of clothes essential to moksha, say that they cannot attain enlightenment in the same life.[14] Śvetāmbara, who allow sadhus to wear clothes, believe that women can attain moksha. There are more Śvetāmbara sadhvis than sadhus and women have always been influential in the Jain religion.[15]
Mallinath, the 19th Tirthankara; she was female according to Śvetāmbara (but male according to Digambaras)
One of the DaoistEight Immortals, Immortal Woman He, is a woman. Additionally, Sun Bu'er was a famous female Taoist master in the 12th century. Her work "Secret Book on the Inner Elixir (as Transmitted by the Immortal Sun Bu'er)" discussed some of the particularities of female "Inner Elixir" (Neidan) cultivation. Daoist nuns usually have equal status with monks.