By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try to provide a entire account of the rising box of Latina feminist theology, and a few of the contributions illustrate how variegated this box supplies to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity college conversing for the starting to be group of Latina feminist theologians, the editors of this quantity write, "With the emergence and development of the feminist theologies of liberation, we not look ahead to 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 residing our religion. And those methods have a liberative tone." With twelve unique essays through rising and verified 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 amassed writings from either Roman Catholics and Protestants and from a variety of Latino/a groups. The writers deal with a wide range of theological issues: well known faith, denominational presence and charm, technique, lived event, research of nationhood, and interpretations of existence lived on a border that isn't simply geographic but additionally racial, gendered, linguistic, and spiritual.
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Extra info for A Reader in Latina Feminist Theology: Religion and Justice
The very nature of her work required the excesses of the Baroque. In Sor Juana’s dramas, for example, the lives of the saints are illustrated in a lively fashion to make it interesting 9 10 SOURCES, THOUGHT, AND PRAXIS OF L ATINA FEMINIST INSIGHT for the viewers. Much like the architecture of the Baroque era, Sor Juana’s writings are lavish and ornamented. ”25 The ﬁrst volume of her works was published in 1689 in Madrid, sponsored by the wife of the viceroy. In 1692, a second volume of her work was published, again with the vicerine’s aid.
14 Our theology, emerging in part as a response to the ethical, moral, and spiritual contradictions and ambiguity we face, also changes. The literature, as a written stream of Puerto Rican consciousness and consciousness-raising, is central to our spirituality as a people as well as a source for our theology in that it (1) reﬂects our will to be free and our free will, (2) helps us maintain a hermeneutics of suspicion 15—a grounding element of our living faith—toward all that may diminish our spirit, (3) passes on our cultural tradition, with change and dynamism, despite attempts to exterminate, domesticate, or prostitute that tradition, and (4) acts as a form of resistance that, as our history has borne out, cannot be defeated.
Ada María Isasi-Díaz and Fernando Segovia, 240 –258. 56. Roberto S. S. Hispanic Catholicism as Theopoetics,” in Hispanic/Latino Theology: Challenge and Promise, ed. Isasi-Díaz and Segovia, 261–288. 57. , 261. 58. , 262. 59. Peter Casarella, “The Painted Word,” Journal of Hispanic/Latino Theology 6, no. 2 (November 1998): 18– 41. 60. The theological aesthetics of Sor Juana Inés de la Cruz, in conversation with the work of Hans Urs von Balthasar, is the intended focus of my dissertation. 61. Aquino, “Collective ‘Dis-Covery,’” 241–242.