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Moore articulates that the Journal of Feminist Studies in Religion has always been and continues to be an exemplary model of scholarly public discloser in the field of Feminism. It's emphasis on scholarship pursued in the interest of transformative change both within the acedemy and in religious institutions themselves gives the journal a broad relevance and clearly defined purpose. Moreover, she stresses that the dialogical format exemplifies the process of discousre as a series of conversations that are themselves transformative.

Plaskow discusses the short history of Journal of the Feminist Studies in Religion (JFSR) pertaining their 20th anniversary in the involvement of different people in addressing feminism over two decades. She cites that the evaluation process has served as a vehicle for feminist scholars to mentor others, including people whose articles were not accepted by the journal but who came away from the submission process with a clearer sense of what a feminist perspective in religion means.

A poem is presented.

Pritchard recounts how she prepared for the celebration of the 20th anniversary of the Journal of Feminist Studies in Religion (JSFR), which was based on her assessment of JFSR's past five years. As the host of the conference, she confirms the vision of the JFSR as far more than a journal, which is an institution that uses and shares its power to denounce oppressive power structures and to liberate persons from the structures. She assesses that JFSR was a hybrid institution from the start, with linkages to both the academy and the feminist movement.

Gower details the celebration of the twentieth anniversary of the Journal of Feminist Studies in Religion (JFSR) in which he thinks that he have come to understand more fully the animating conviction of feminist studies in religion, namely, that activism and the academy can be made to work together in constructive synergy. He asserts that, for as long as students are reading and participating in the dialogical encounters found in JFSR, the memory of the feminist movement in the academy will not fade.

Mitchem emphasizes the need to seriously consider the intersection of race, gender, class, and sexuality in feminist studies. She cites that the Journal of Feminist Studies in Religion not only models but sets up standards that demand continued excellence.

Kang points out that Journal of Feminist Studies in Religion could be a \"transit Home\" away from home for many scholars in religion, who become homeless either by choice or by force. Despite the differences of cultural background, geopolitical context, religious affiliations, and/or institution settings, she affirms the simple but powerful fact that she is not alone in her feminist struggle, which makes her feel truly \"at home.\" Moreover, she cites that the contemporary phenomenon of English as an international language is becoming overwhelmingly dominant, and it transmit the values, cultures, worldviews, and interests of the English-speaking nations to the two-thirds world.

Goldenberg challenges feminist scholars to critically examine terms such as religion, faith, spirituality, and world religions. Future feminist scholarship about religion should follow women's studies by fostering discourse that energetically deconstructs the foundational vocabulary and institutional sites built on these terms.

Jost cites that the Journal of Feminist Studies in Religion is a successful combination of feminist theory and practical reflection. The journal can be a vehicle for building solidarity among feminist internationally through discussing religious questions in a political context and combining such questions with scholarly discourses.