By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try to supply a accomplished account of the rising box of Latina feminist theology, and many of the contributions illustrate how variegated this box provides to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity university conversing for the turning out to be neighborhood of Latina feminist theologians, the editors of this quantity write, "With the emergence and progress of the feminist theologies of liberation, we now not watch for others to outline or validate our event of existence and religion. . . . we wish to convey in our personal phrases our plural methods of experiencing God and our plural methods of dwelling our religion. And those methods have a liberative tone." With twelve unique essays by means of rising and demonstrated Latina feminist theologians, this first-of-its-kind quantity provides the views, realities, struggles, and spiritualities of U.S. Latinas to the bigger feminist theological discourse. The editors have collected writings from either Roman Catholics and Protestants and from a variety of Latino/a groups. The writers tackle a wide range of theological matters: renowned faith, denominational presence and appeal, method, lived event, research of nationhood, and interpretations of existence lived on a border that isn't basically geographic but in addition racial, gendered, linguistic, and non secular.
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Additional resources for A Reader in Latina Feminist Theology: Religion and Justice
Narcissus is found sitting in the forest, which George Tavard proposes as symbolic of Jesus’s temptation in the desert. Echo torments and tempts him. Human Nature, also in love with and in search of Narcissus, wanders the forest. 46 She exalts his beauty and proclaims her similarity to him. “Oh, with what reason all adore you! ” 47 Human Nature, in other words, is on a quest for divine beauty, yet she is frustrated that she cannot ﬁnd it. At this point God’s Grace arrives on the scene to help Human Nature directly.
23 Perhaps the greatest movement in Ortiz Cofer’s literary production is the movement toward freedom, a freedom that comes from reconciliation and love of oneself, of living in the ﬂux amidst the ambiguity and confusion and somehow emerging to tell about it. As a storyteller, she often takes on the persona of one-in-relation; that is, her characters are often those of child in relation to parent, mother in relation to child (daughter in her case), wife in relation to husband, grandchild in relation to grandmother, and so forth.
As a theology that privileges mestizaje/ mulatez as a theological locus, Latina/o theology should ﬁnd in Sor Juana’s writings on these themes an interesting theological resource. Also prominent in this work is Sor Juana’s understanding of the incarnation, as Tavard historically situates it: Juana does not side exactly with either of the two medieval answers to the purpose of the incarnation. She does not, with Anselm, Bonaventure, and Thomas Aquinas, understand the incarnation as primarily remedial, chosen by God to undo the effects of sin by way of redemption.