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 some of the contributions illustrate how variegated this box can provide to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity institution talking for the growing 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 not stay up for others to outline or validate our event of existence and religion. . . . we wish to exhibit 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 tested 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 quite a few Latino/a groups. The writers tackle a wide range of theological matters: renowned faith, denominational presence and appeal, technique, lived adventure, research of nationhood, and interpretations of existence lived on a border that isn't basically geographic but additionally racial, gendered, linguistic, and spiritual.
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Additional info for A Reader in Latina Feminist Theology: Religion and Justice
Various scholars, including Margo Glantz and Marie Bénassy Berling, have documented Sor SEEING BEAUTY WITHIN TORMENT Juana’s sympathy toward the indigenous populations of New Spain. Sor Juana directly addresses, explicitly in the loa and implicitly in the auto-sacramental, indigenous religious practices and interprets them as preﬁguring Christianity. Perhaps in our day this view of nonChristian religions seems imperialistic. However, in Sor Juana’s time this view was quite progressive and dangerous when one considers her position as a woman.
57 Goizueta describes a profound loss in modern-day theology. In its struggle to become an “academic” discipline, theology has lost its form, its beauty, and consequently its ability to reﬂect the glory of the God whom it claims as its focus. As a result, Goizueta continues, theology has lost the ability to speak with a signiﬁcant voice. “[W]e have become irrelevant to the faith communities that we claim to represent, and, therefore, increasingly desperate in our attempts to say something that actually matters to people—not least of all to ourselves.
From the Puerto Rican context, these creative writers have positioned themselves outside of the realm of solutions and ﬁnality. For them, good writing is not prescriptive, but it is more than descriptive as well. The Puerto Rican women writers, through the process and content of description and storytelling, speak a prophetic word to the reader with the hope, I believe, that the reader will spread and act upon that prophetic word. ” Through their gifts of imagination, they are calling us into action by their critique.