Holding that Christianity is neither true nor moral (in not being gender inclusive), she believes the overcoming of patriarchal religion to be fundamental to human emancipation.

Following a year teaching British history, she went to Harvard as a Knox scholar (the second woman ever to enter the advanced degree programme in systematic theology).

[citation needed] Now an insider, she took a lead in arguing in fundamental theological terms for the ordination of persons without respect to sex, writing the statement circulated to members of the Synod of the Church of England before the vote in 1979.

[citation needed] With a growing feminist consciousness, in 1980 she left the church and, shortly after, Christianity, behind her as incompatible with human equality.

Hampson is unusual in being both schooled in Continental thought, thus having a post-Kantian, post-Freudian and feminist ideological critique of Christianity, and also a marked British empirical streak, holding that theology should be grounded in human religious experience.

She is adamant that Christian claims to a unique revelation in Christ are incompatible with what, since the eighteenth century Enlightenment, has been known to be the nature of reality.

[7] As she points out, a theology which makes no such claim to a particular revelation, in which God is rather conceived as everywhere and at all times available, while expanding a secular Enlightenment paradigm as to what is possible does not contravene the recognition that nature and history form a (non-determinative) causal nexus.

The values and outlook of that patriarchal age, in its constant reiteration, come to form the religious subconscious, affecting present-day relations between men and women.

[10] Prompted by Luce Irigaray's building on the thought of Ludwig Feuerbach, Hampson came to hold that religious thought-structures are a masculinist projection, both reflecting and serving to legitimise male superordination; and thus a form of fascism.

[11] Hampson would have theology become like any other discipline; drawing on the past when that remains appropriate, taking novel directions when the progress of human knowledge or ethics demands this.

Drawing on the thought of Schleiermacher and feminist writing, she suggests that a 'porous' and relational understanding of the self may allow us to envisage how humans and 'that which is God' are inter-related.

She has found herself over many years existentially involved with the differing (and as she believes incompatible) structures of Lutheran and Catholic thought and their resulting spiritualities; the subject of her Harvard doctorate.

It is a brilliant, subtle, elaborate, male cultural projection, calculated to legitimise a patriarchal world and to enable men to find their way within it.