By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try to provide a complete account of the rising box of Latina feminist theology, and a number of the contributions illustrate how variegated this box grants to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity university talking 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 adventure 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 by way of rising and confirmed 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 accumulated writings from either Roman Catholics and Protestants and from a number of Latino/a groups. The writers tackle a big selection of theological matters: well known faith, denominational presence and allure, technique, lived adventure, research of nationhood, and interpretations of existence lived on a border that's not simply geographic but in addition racial, gendered, linguistic, and non secular.
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Extra info for A Reader in Latina Feminist Theology: Religion and Justice
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. God’s Grace shows Human Nature a spring unsullied by Echo, a fountain that is unblemished. Tavard interprets the fountain as representative of the Virgin Mary. “It is one of the more notable features of Divine Narcissus that although the Virgin Mary is not represented by an actress she is nonetheless present at the climax of the play: she is the well with clear water.
48 Human Nature and God’s Grace hide and await Narcissus. God’s Grace tells Human Nature to make sure her face is seen in the water so that Narcissus will see himself in her and fall in love. He approaches the fountain and within it sees his reﬂection in the water. ” 49 Narcissus falls in love with his image, Human Nature puriﬁed in the divine spring with the help of God’s Grace. In other words, it is in recognizing that his Beauty is shared with humanity that the incarnation occurs. Sor Juana’s Christology and con- 15 16 SOURCES, THOUGHT, AND PRAXIS OF L ATINA FEMINIST INSIGHT sequently anthropology are based on this theme.
Ironically, when this critique was distributed in Spain, many rose to Sor Juana’s defense. Its publication in 1692 was authorized by Spanish ecclesial authorities. 27. Tavard, Juana Inés, 7. 28. Schons, “Some Obscure Points,” 47. 29. In “Some Obscure Points,” Schons writes, “Father Nunez was one of the most powerful ecclesiastic in New Spain . . There is plenty of evidence to show that all important cases of the Inquisition passed through his hands. The break, therefore, between him and Sor Juana was a most serious matter” (47).