refer to the Goddess Movement's ethos, particularly when used to construct Christianity as the diametrical opposite of the Goddess. Here, the term becomes a distinguishing concept that sets the movement apart from Christianity with little room for overlap. Goddessing is a recent contribution to Goddess vocabulary, possibly derived from the British journal of the same name, following from Mary Daly's suggestion that deity is too dynamic, too much in process and changing continually, to be a noun, and should better be spoken as a verb (Daly 1973). Goddessing may also mean Goddess culture, Goddess way of life, Goddess practice, or 'my goddessing' as in my individual interpretation and experience of Goddess. Priestess refers to women who dedicate themselves to one or more goddesses. It may or may not include leadership of a group, and it may or may not include legal ordination. The analogous term for men is "priest." However, not everyone who dedicates themselves to the Goddess or goddesses calls themselves a priestess (or priest). Thealogy is a term whose first use in the context of feminist analysis of religion and discussion of Goddess is usually credited to Naomi Goldenberg, who used the term in her book Changing of the Gods. It substitutes the Greek feminine prefix "thea-" for the supposedly generic use of the Greek masculine prefix "theo-". It refers to the activity of determining the meaning of Goddess as opposed to theology, which reflects on the meaning of God. Frequently used to mean analysis of Goddess thought and mysticism, it can also be used more liberally to mean any kind of divine, not just deity divine, as in meditation, ethics, ritual pragmatics. Capitalization of terms such as "Goddess" and "Goddesses" usually vary with author or with the style guides of publications or publishers. Within the Goddess community, members generally consider it proper to capitalize the word "Goddess", but not necessary when generic references are made, as in the word "goddesses". Use of mythological materials Participants in the Goddess movement often invoke ancient religion and mythology. Some skeptics argue that these have been reconstructed from ancient sources and others are modern inventions. Indeed, these myths are not interpreted literally, but rather figuratively or metaphorically as reflecting ancient understandings and worldviews. For instance, creation myths are not seen as conflicting with scientific understanding but rather as being poetic, metaphoric statements that are compatible with, for example, the theory of