By Grace Ji-Sun Kim
This publication develops inventive imagining of conventional doctrines. Chapters express the effectiveness of Latina/mujerista, evangélica, womanist, Asian American, and white feminist imaginings within the furthering of worldwide gender justice.
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Extra resources for Christian Doctrines for Global Gender Justice
That is to say, at some point the church began to think less of YHWH and more of the “Father,” and with time, less of the One who participated directly in history and more in terms of the cosmic Unoriginate Source of the eternally begotten Son. Thus a conceptual “dehistorization” of God (and Jesus) took place as the context moved from soteriological relations in the world to cosmic notions of the divine. Consequently, metaphorical relational language of intimacy somehow eventually became ontic language of gender.
They included laywomen, professionals, retired pastors, and one with a doctorate in ministry. I was fascinated by the fact that as they each shared their stories with me, eventually each of them would reach a point in which the only way left for them to best express their theology was through song. Flor y canto. When I pastored in New York City, a mother from my congregation lost her 18-year-old son to gun violence as he sat next to his older sister on the stoop in front of their house. The sister was to be the intended victim, but the shooter missed and hit the boy instead.
See also Gutiérrez’s discussion on the link between life, love, and justice in God of Life, 16–28. Who Do You Say That I Am? O 35 37. Loida I. Martell-Otero, “From Satas to Santas: Sobrajas No More—Salvation in the Spaces of the Everyday,” in Latina Evangélicas, 36. Also, Martell-Otero, “My GPS Does Not Work in Puerto Rico: An Evangélica Spirituality,” American Baptist Quarterly 30, no. 3–4 (Fall–Winter 2011): 266. 38. Elizabeth Conde-Frazier, “Latina Women and Immigration,” Journal of Latin American Theology 3, no.
Christian Doctrines for Global Gender Justice by Grace Ji-Sun Kim