Interpretations
- Bonewits, by implication, sees thealogy as the Goddess-focused variant of a thealogy/polytheology cluster viewable as subsets of the broader field of the philosophy of religion.
- Christ and Reid-Bowen focus thealogy specifically on post-Christian Goddess-spirituality and as a discourse systematically conceivable with specific thealogical methods.
- Caron defines a broader field of a female worldview of the sacred that also incorporates non-feminist approaches to thealogy.
- Raphael focuses on thealogy as an embodied discourse that may or may not be approached systematically; she situates thealogy closely with the views and beliefs held by Goddess feminists.
- Goldenberg's neologism as a political stance that marks the androcentrism of historical theology that summons her reader to think about the possibilities of a post-patriarchal discourse about the Divine.
- Hope's rendering situates thealogy as rooted in feminist epistemology and ontology. Similar to Raphael, she locates thealogy as a discourse involving more than just Neopagans, and including those who have not left their established religion.
- 'Iolana focuses on depth thealogy, which combines the depth psychology of Carl G. Jung with thealogy to provide a psychodynamic understanding of personal thealogical religious experience and praxis.
Thealogy is referred to as its own unique discourse separate from theology, rather than a sub-field within theology. In line with Christ and Reid-Bowen, thealogy can be conceived of in a systematic fashion with specific methods, while deasophy (a concept coined by Max Dashu) which addresses the wisdom of the Goddess tradition, may not necessarily be systematically ordered.
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