In the wake of important scholarship on Jesus' humanity, feminist christology suffers from a struggle to articulate the divinity of Jesus Christ because of its criticism of sacrificial atonement theory, which has led to didactic or exemplary models of redemption. Feminist theology stands in need of further discussion in an effort to articulate feminist incarnational atonement theory more thoroughly. Schleiermacher's theology, especially as it is articulated in his theory of preaching, aids feminist theology in claiming Jesus' divinity while simultaneously maintaining criticism of a violent atonement and relocating the power of the incarnation away from Jesus' maleness to the preached Word in the community. The basis of feminist incarnational atonement theory is initially found within four major areas of dialogue: in a central focus on Jesus' life, in definitions of redemption, in the centrality of community, and in criticism of the violence of the atonement.Having spent considerable energy on the significance of Jesus' humanity, much of feminist christology suffers from a struggle to articulate the divinity of Jesus Christ because of its criticism of sacrificial atonement theory, which has led to didactic or exemplary models of redemption. Feminist theology stands in need of further discussion in an effort to explicate feminist incarnational atonement theory more thoroughly, one that neither simply gives us an example or teacher in Jesus nor ignores the problems of a violent atonement and theologically construed male deification. Schleiermacher's theology, especially as it is articulated in his theory of preaching, aids feminist theology in

Reading Luther from a feminist perspective reveals paradoxes and ambiguities in Luther's writings related to language and sex, but we cannot make sense of Luther without important historical information, particularly the history of the meaning of sex; it affords a fresh reading of Luther. Even while Luther reinforces male-identified language and symbolism, he begins to shift it, and his work offers clues relevant to theological dialogue on the androcentrism of the Christian tradition 500 years into the ongoing reformation of Christianity. Because of the power dynamics infused in Western accounts of sex, gender, and sexuality for humans, Christians cannot in good faith cling to a primary gender or sex identity for God. More careful English translations demonstrate Luther is a resource in this work because he begins to shift an androcentric view of God and humanity even while paradoxically repeating it. Previous English translations of Luther have obscured his shifts in language and imagery and thus have led English readers to misunderstand Luther's subtle but powerful views.

When seen as the theocentric political confession it is, the confession “only Christ” is possible and meaningful for victim/survivors of violence against women. To confess only Christ undoes what is “required” in an empire of violence against women and is the recognition that Jesus Christ embraces our bodies, all of them. Moreover, this confession changes the body's response—individual and communal—to violence in an empire of violence against women.

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