Abstract: Developments in theological method arise from the changing perception of the theologians’ task and the changing composition of those who ‘do’ theology. Feminist Liberation theology results when the insights of Feminist and Liberation theologians are synthesized and incorporated such that the discipline as a whole is renewed. They were chosen for this study as examples of constructive theology offered by heretofore marginated people. The theocultural background reveals that all theologies emerge out of concrete conditions as partial, limited and contextual expressions. Theologies are useful in specific situations to bring about the preconditons for the possibility of the reign of God. Presuppositions ground every method. They affect content and are in dialectical relationship with the method. Four presuppositions ground Feminist Liberation theology: (1) forgiveness is possible; (2) hope is warranted; (3) courage to act justly is expected; (4) starting point is with the struggling poor. These emerge in tension with Christian faith but are not meant to limit the method to persons who share the presuppositions. Feminist theology is illuminated by an understanding of the historical and contemporary oppression of women and by strategies to overcome it. Feminists challenge theology to consider individual experience. They invite the continual expansion of consciousness so that racism, classism, imperialism, etc. can be seen as aspects of an interstructured analysis. Latin American Liberation theology is an indigenous response to situations of conflict which result from systemic poverty. It is based in praxis and makes extensive use of the social sciences. Liberation theologians articulate the urgent struggle to make sense of God in the midst of suffering. They subject everything, including Scripture, to a “hermeneutics of suspicion.” Comparison of the two methods yields a common element, namely, their mutual challenge to the notion of ‘universal’ in theology. What was previously considered universal came from the limited experience of the theologian. Now ‘universal’ requires that as many perspectives as possible be brought to bear on issues. This ever expanding base needs a method to prevent it from being chaotic. Method is a set of parameters within which to theologize communally. It is a framework for creative reflection and structured praxis. Contemporary constructive theology as articulated by Bernard Lonergan, Bernard Meland, Gordon Kaufman and David Tracy provides the components of Feminist Liberation theology: Experience, Culture, Mystery and Tradition. Together these elements result in personal conversion and structural change. A method adequate for contemporary theology must be pluralistic, ecumenical, eschatological, historical and pastoral. The adequacy of Feminist Liberation theology must be measured in concrete situations. Hence the study concludes with the method in action academically in case of God-language and pastorally in the case of the death penalty. The method is intended to focus discussion not provide preprogrammed answers. It is meant for use by professional theologians in their task as facilitators and chroniclers of communal quests to live faithfully. It is meant for use by nonprofessionals who can now claim their theological birthright. Feminist Liberation theology is being refined in academic and pastoral application. It is intentionally provisional, designed as a model which will facilitate sharing. It is a step toward transforming theology into ‘theopraxis.’ Ultimately its adequacy will be judged by how it enhances the God-human-world relationship.