Welcome to CBE’s Library

Tip: to find an exact phrase or title, enclose it in quotation marks.

Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all. 

 

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The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.

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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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Arising from the experiences of Asian women, Asian feminist theology provides an example of viewing God not only as Father, but also as Mother.

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Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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As a scholar of rhetoric and as a Pentecostal Christian, I notice that, although rhetoric and religion embody quite different theoretical perspectives, rhetoric, religion, and gender collide when we examine who is given the authority to speak and who is believed within the church.

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I used to hate the word lonely. Where I came from, to say you were lonely was to admit weakness. Even to utter the word was to confess vulnerability. You were exposed, out of control. And maybe a little incompetent. God forbid a white, educated, middle-class woman from the great American West should be incompetent!

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In my life journey as an Asian American woman who has lived in two cultures—in the post-colonial milieu of a country in the developing world and in the post-modern setting of cities like Boston, I have gradually begun to embrace the meaning of that recurrent dream. It resonates with the universal search for identity, with the promise and peril of leaving home, and, finally, with the understanding that even the unsorted pieces of every life are ultimately part of God’s gift.

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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.

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