By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try and provide a accomplished 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 tuition talking for the transforming into group of Latina feminist theologians, the editors of this quantity write, "With the emergence and development of the feminist theologies of liberation, we not watch for others to outline or validate our event of lifestyles and religion. . . . we wish to show 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 via 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 accumulated writings from either Roman Catholics and Protestants and from a number of Latino/a groups. The writers deal with a big selection of theological matters: renowned faith, denominational presence and allure, technique, lived event, research of nationhood, and interpretations of lifestyles lived on a border that's not simply geographic but additionally racial, gendered, linguistic, and spiritual.
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Additional info for A Reader in Latina Feminist Theology: Religion and Justice
This is afﬁrmed by Tavard, Juana Inés, 104. 37. Paz, Sor Juana, 338. 38. , 513. 39. , 346. 40. Kirk, Sor Juana Inés, 38. 41. Alejandro López López, “Sor Juana Inés de la Cruz y la loa al Divino Narciso (Raíces autóctonas en los escritos de Sor Juana),” in Memoria del Coloquio Internacional Sor Juana Inés e la Cruz y el Pensamiento Novohispano, Biblioteca Sor Juana Inés de la Cruz (Toluca, Mexico: Instituto Mexiquense de Cultura, 1995), 225. 42. Due to space constraints and familiarity, I felt it was unnecessary to include the story of Echo and Narcissus as told by Ovid.
12. The date of Sor Juana’s birth is disputed. Her biographer, Father Diego Calleja, gives the date of 1651. A baptismal certiﬁcate that is most likely Sor Juana’s, however, dates her birth in 1648. See Alfonso Méndez Plancarte’s introduction to Obras Completas de Sor Juana Inés de la Cruz, vol. 1, LII– LIII, note 1. 13. A criollo/a is a person born in the Americas of Spanish/European parents. 14. Stephanie Merrim, preface to Feminist Perspectives on Sor Juana Inés de la Cruz, 7. 15. Gaspar de Alba, Sor Juana’s Second Dream.
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. 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.