Biblio Format	Annotation
Abraham, K. C. "Asian Theology Looking to 21st Century." Voices (1997): 81-98.	Asian theologies are contextual theologies; they are also people's theologies. Being truly rooted in the Asian realties they are given different names such as: Theology of Struggle, Minjung Theology, Dalit Theology, and there are women's (Feminist) theologies, They reflect on the deeper yearnings of their religions and cultures, critically rejecting some and reaffirming others. In the past, the Asian churches, by an large, a product of western missions, were content with repeating, without reflection, the confessions of faith evolved by the Western churches. Creative theologies in Asia began to emerge in the 19th century when the churches started relating their faith to the questions and concerns peculiar to Asia. This theological encounter continues as the Church faces new problems and challenges. We have embarked on a new journey, breaking the tutelage of our erstwhile Western masters. A new stage in this journey has begun as we are on the threshold of 21st century. How do we articulate our agenda for the future?
Ackermann, Denise. "Engaging Freedom: A Contextual Feminist Theology of Praxis." Journal of Theology for Southern Africa 94 (March 1996): 32-49.	My purpose in this paper is to explore the contribution of a feminist theology of praxis in which the notion of 'liberating praxis' is a central concern to the present South African context. The actual histories of living women and other marginalized and oppressed people struggling against race, gender and class oppressions are an important source for my reflections.
Ackermann, Denise. "Faith and Feminism: Women Doing Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 197-211. Maryknoll, NY: Orbis Books, 1994.	Years ago, as part of the collect in a eucharistic service, I was asked to pray that I might grow to my full manhood'. This simple request jarred me into a new consciousness. What was happening?. The prayers were led by male priests; God was addressed almost exclusively as 'Father'; in the hymns we sang lustily about 'sons' or 'men' of God; and the sermon was preached by a man who relied for his interpretation of Scripture on men's experience of the world around us. There have been changes. However, nearly two thousand years of a male dominated church, backed by theology that is derived from male scholarship and experience, cannot be dealt with simply by ordaining women or a commitment to inclusive language, important as such steps may be. Profound changes are required. Feminist theology is one of the vehicles through which women express a critique of existing theology and religious practices, and contribute creatively towards the unfinished dimension of theology.
Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women." Missiology 15:3 (July 1987): 323-37.	Women have unique qualities that allow them to work effectively in Christian ministry among their own people and cross-culturally. Catherine Booth and Mary Slessor are historical models. Today women throughout the world continue to model resourceful ministry roles. Evelyn Quema, an evangelist and church planter in the Philippines, is an example, as are So Yan Pui who, before her recent death, was involved in writing and parachurch work in Hong Kong, and Ayako Miura, a Japanese novelist. For these women, who are often better educated than their peers, opportunities for ministry are plentiful, but there are also outreach opportunities for oppressed women, and they too are serving as models in ministry.
Aklé, Yvette. "The Religious Role of Women." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 61-69. Kampen, Netherlands: J. H. Kok, 1991.	In Africa, as elsewhere, the malaise remains. A great many consultations and seminars have studied the question of the role of women within society. Women themselves have struggled to redefine their social and religious roles. Yet they have still not managed to find their place in secular life and in the sacred domain. Thus we must once again analyze the roles which the woman plays--and which she is called to play--in African societies. If we are to grasp the nature of relationships in the African context we must first of all study the religious traditions. How, indeed, can we redefine the role of women unless we analyze the myths and the rites, the practices of witchcraft and magic, the composition of the whole range of gods, cults of possession, etc.? The question, which we touch on here is too vast to be dealt with in all its complexity. Nevertheless, we should like to offer some guidelines for analysis and reflection. Before examining the religious role of African women, we must review the situation.
Amoah, Elizabeth and Oduyoye, Mercy Amba. "The Christ for African Women." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 35-46. Maryknoll, NY: Orbis Books, 1988.	"Christology" is a familiar word among Christian theologians and one that is quite able to stand by itself and be explicated as a theological issue and concept. The curiosity that arises-if any-will be in relation to the word "women" and the conjunction "and." The import of the conjunction is to my mind that of a question, which could be stated in various ways: What have women to do with the concept of Christology? What do women say about Christology? Is there such a thing as a women's Christology? Do the traditional statements of Christology take into account women's experience of life? What we shall do here is to share some thoughts on the Christ from the perspective of African women. To do this, however, it is undoubtedly of use and interest to begin with what African men say about Christ, since they have dominated the field of written theology. This will necessitate taking a look at scriptures and church history, alongside African Christianity and traditional religions, before coming to what the women of Africa wish to say about Christ.
Bidegain, Ana Maria. "Women and the Theology of Liberation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 105-20. Maryknoll, NY: Orbis Books, 1989.	I should like to present a historical view of the role of woman in Latin America. I shall focus on the notion of sexuality propagated in society by the Catholic Church, which used as mediators, in the twentieth century, women themselves, through Catholic Action--the same women who would one day help to create the theology of liberation. By way of conclusion, I shall indicate our search for new horizons--the quest for the foundation of a human and Christian relationship between men and women in church and society.
Bingemer, Maria Clara. "Jesus Christ and the Salvation of Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 194-204. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	We believe that perhaps the primary task in this field should be to return to the biblical roots of the Jesus Christ event, trying to arrive at the messianic expectations of the Israel people in order to try and verify what, in such event, belongs to the essence of divine Revelation and what are cultural data which have imposed themselves down through history, sometimes even anachronically and inadequately. Although the Church has always stated that the Incarnation of God in Jesus Christ is Good News of Salvation for all "Jews and Greeks, slaves and free men, men and women" (cf. Gal 3:28) in all times and places,. we can see that in practice most of the time, this has not been true. The woman has been, through the ages, seriously discriminated against in the ecclesiastical community, not only at the ministerial level but also and above all at the theological level. We, therefore, believe that the feminine perspective of the New Testament salvation events may discover new aspects of the mystery of Christ and furnish us with more elements to state that Christology has an irreplaceable word to say in the process of women's liberation here and now.
Bingemer, Maria Clara. "Women in the Future of the Theology of Liberation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 473-90. Maryknoll, NY: Orbis Books, 1989.	It is audit time in Latin America. The theology of liberation is coming up to its twentieth birthday. It is time to look back to the past in order to be able to distinguish the present, and having distinguished it, to be able to desire and construct the future. It is time to ask some questions. After these twenty years of laborious construction and slow consolidation, what does the theology of liberation look like? What is its future? To answer these questions we have to look at the faces of those who have the leading roles in this theology, those without whom the theologians themselves and even Latin American theology would not exist-the poor and oppressed. It was their shouting that caused a disturbance and ended up echoing round the church until there was no escaping it-their passion and their imprisonment, their indestructible hope, the fire of their desire for liberation, conceived and brought into the world a new language for talking about the ancient and eternal truths of the Christian faith. Women in particular interest us most closely here. Their state of double oppression-by their socio-economic situation and by their sex-calls for the attention of society and the church. Their presence in the development of Latin American theology has recently been felt with increasing weight and frequency. Their ideas and their language have already been recognized as among the most serious and solid products of Latin American theology. This presence enjoyed by women in the theology of liberation enables us to hope for a bright and joyful future. From the mouths and hearts of these once silent and invisible workers for the kingdom there is now coming a message of jubilation that says, "Rejoice!" The half of humankind that thought of itself as absent from theology's discourse--and in particular from the theology of liberation--has now made itself present and is speaking. And this widens the horizon and helps us to see with more clarity the Absolute Future that goes out to meet those who wait in hope.
Birkett, Margaret. "The Inculturation of the Gospel Message from the Context of African Women Theologians." Feminist Theology 5 (1994): 92-105.	In this paper I attempt a review of inculturation from the perspective of African women theologians. In doing this I first look at the theological context from which these women come to the question of inculturation. They have emerged from a group of 'Third World' theologians and are a sign of what can happen when the people from the Third World unite in order to empower one another. The second part of this paper looks briefly at the content of the African women's view of the inculturation of the Christian message. It is not possible here to deal with the whole of their theology, I therefore confine my examination to a study of their Christology: how does the African woman view the person of Christ? African women are an important resource in the process of inculturation as they bring with them their own cultures from the perspective of educated women. This involves them in a critical approach which includes an evaluation of their culture and challenges Christians everywhere to take. the women's view seriously in order to 'bring about a new creation'. In the third part of the paper I examine more closely the sources of the theology expressed by African women theologians as 'third-way theology' in order to understand their methodology. I shall compare their method(s) with the hermeneutical cycle described by C. Rene Padilla,' and Schreiter's Contextual Model.' In my conclusions I evaluate the contribution of these women within my own context as a European woman ministering with Nigerian women.
Blomberg, Craig L. "Implications of Globalization for Biblical Understanding." In The Globalization of Theological Education, ed. Alice Frazer Evans, Robert A. Evans, and David A. Roozen, 213-246. Maryknoll, NY: Orbis Books, 1993.	In terms of the agenda items most consistently raised under the banner of "globalization," five stand out: liberation theology, feminism, pluralism, economics, and contextualization. Though space permits only suggestive and programmatic remarks, each of these five topics deserves brief treatment. Each brings questions to the text, which Western Bible readers have not traditionally raised as often as other questions. Each elicits fresh answers which should have an impact on theological education.
Blomberg, Craig L. "The Globalization of Hermeneutics." Journal of the Evangelical Theological Society 38:4 (December 1995): 581-93.	So what is globalization? To a large degree it depends on whom you ask, but it seems to me that five topics consistently recur with greater frequency than any others: liberation theology, feminism, economics, religious pluralism, and the contextualization of the gospel. What I would like to do is suggest a definition of globalized hermeneutics that is both narrower and broader than this pentad of concerns. It is broader because it is not limited to the five topics just mentioned. It is narrower because it presupposes a long-standing evangelical hermeneutic. After setting my definition into the larger context of contemporary hermeneutical discussion I will give six illustrations all gleaned from the NT (my area of greater competence), though I have no doubt that many profitable OT examples could easily be adduced as well.
Brandel-Syrier, Mia. "The Role of Women in African Independent Churches." Missionalia 12:1 (April 1984): 13-18.	Women are a major force in African Independent Churches, as well as in the African parts of the older or "mission" churches. They have expressed their wishes and imprinted their own point of view almost from the earliest days. They have done so in mainly two roles: as founders and healers/prophetesses in the smaller independent churches, and as members of the special women's organizations which every African church has.
Chen, Elena. "The Use of Comics for Evangelism Among Female Factory Workers." Evangelical Review of Theology 16:1 (January 1992): 97-109.	Summarizes a case study of a masters level student in Asia Theological Seminary. Communication can only be effective when the medium matches the message and the audience, as well as the method of using the medium. To use the comic medium effectively requires a thorough study in the light of its relationship with the message, the audience and the usage as well. This study is focused on the medium of comics for disseminating the Gospel among female factory workers. The author states, "Today the comic is the most influential mass medium among the semi-literate Filipinos"--indicating the significance of the study.
Chung, Hyun Kyung. "Who Is Jesus for Asian Women?" In Doing Theology with Asian Resources, ed. Choo Lak Yeow, 204-222. Singapore: ATESEA, 1993.	In order to express their experiences of Jesus, the majority of Asian women use the traditional titles that they received from missionaries. Since many Christian churches in Asia are still dominated by Western missionary theologies and androcentric interpretations of the Bible, some Asian women's theologies on the surface look similar to Western missionary or Asian male theologies. However, when we look closely at the Asian women's usage of the traditional titles of Jesus, we can find the emergence of new meaning out of the old language. The following are examples of traditional images of Jesus which have gone through the welding of meaning by the experiences of Asian women.
Edet, Rosemary and Ekeya, Bette. "Church Women of Africa: A Theological Community." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 3-13. Maryknoll, NY: Orbis Books, 1988.	The situation of women and the nature of Christianity in Africa are both shaped by the histories and cultures that are molding contemporary Africa. Our contribution is primarily a descriptive one, sharing the context in which women try to live theologically in Africa. We begin with an overview of Africa's realities as shared by Rosemary Nthamburi of Kenya and Lloyda Fanusie of Sierra Leone, and from our own studies, then we consider women's lives in Africa, with an emphasis on how the changing culture affects and is affected by women. Lastly, we place women in the context of the church and reflect on the shape and content of African women's contributions to Christian theology in Africa.
Edet, Rosemary N. "Christianity and African Women's Rituals." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 25-39. Maryknoll, NY: Orbis Books, 1992.	Edet, a Nigerian, focuses on childbirth and the myths, beliefs, and practices associated with it. She develops the theme that although children are loved and celebrated, both sexuality and birthing are viewed negatively within cultural beliefs. She makes a strong link between sexuality and violence, and illustrates it with examples from African oral literature, myths, and rituals.
Edet, Rosemary. "New Roles, New Challenges for African Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 109-113. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	1. We propose that EATWOT members get involved in the various church women's organizations in their respective areas as catalysts of self-awareness. They can organize seminars on topics pertinent to women. 2. Each national EATWOT Committee should enlist other women as a support group to the committee. Through this group EATWOT aims will reach the media for public consumption. 3. More women should be encouraged to study theology as well as to prepare for ordained ministry in the liberal churches. In the conservative ones, the congregation should be educated and deconditioned in an effort to liberate the ordained ministry for both sexes in God's service. For church women today, there are new roles and new challenges. The vitality of these roles points to underlying dynamics made up of several theological factors. Today, as in the past, a number of these factors figure in the understanding of the role of women in the Church. These factors relate to a theological understanding of the church, of ministry and of the Christian tradition.
Ekeya, Bette. "The Christ Experience of African Women Doing Theology." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 178-83. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	A Christological methodology of "doing theology" may be understood to mean the ways in which knowledge of God and the Divine will for humankind and the universe are revealed in the person and mission of Jesus Christ; and how, since this revelation was given to Africa, the African women in particular have accepted and continue to accept and proclaim the message of salvation which Jesus Christ is and should be in their lives and in the lives of those persons with whom they interact daily. It is essential first of all to speak of how Jesus Christ is known to the African woman. Who is Jesus Christ to the multi-cultured variety of cultural experiences and dimensions: from the very traditional to the ultra-modern. Perhaps it is better to speak first of the religious milieu in which the African woman was before Christ was introduced and preached to her.
Fabella. Virginia. "A Christology for Asian Women." Daughters of Sarah 17 (1991): 12-15.	I have been asked to offer some reflections on "Women and Christology from an Asian Perspective." Let me explain why this is not a simple task. First of all, Asia is both immense and extremely diverse and complex. Largest among the continents, Asia stretches from Turkey in the west to Japan and Indonesia in the east, encompassing 58 percent of the world's population. Who among the estimated 2,800,000,000 Asians has the proper Asian perspective? In the second place, there is not yet an Asian Christology in existence, not even from a male perspective. Third, although Asian women comprise one-quarter of the world's people, they are just beginning to emerge from their culture of invisibility and silence, and most of them have never heard of Christ. So you can see why my assignment is not simple. This essay will contain two Christology reflections of Asian women. The two following Christological positions are articulated by two Asian women who took part in the "Women and the Christ-event Workshop" at the Manila Consultation in November 1985. They represent two different religio-cultural backgrounds. The first summarizes the paper of Lydia Lascano, a delegate from the Philippines, the only country in Asia that is 92 percent Christian. The second summary represents the reflections of a Korean minjung theologian, Chung Hyun Kyung, supplemented with material from other Korean writings.
Fabella, Virginia. "A Common Methodology for Diverse Christologies?" In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 108-17. Maryknoll, NY: Orbis Books, 1988.	My paper will be divided into two parts: the first will contain two Christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. To understand the Christological reflections, it is important to recall Asia's twofold characteristic as a continent, that is, the poverty of its masses coupled with the richness of its cultural and religious traditions. As part of the Third World, Asia is marked by poverty and oppression--massive poverty surrounding pockets of affluence, and interrelated oppressions from within and without. What distinguishes Asia from the rest of the Third World is its religious, cultural, and linguistic pluralism. Asia has at least seven major linguistic zones, more than any other continent can claim. It is the birthplace of all the great world religions and, with the exception of Christianity and Judaism, it is the home of most of their adherents. The vast majority of Asians are Buddhists, Hindus, Muslims, Taoists, or Confucianists, with a minuscule three percent Christian. Thus it is actually the "non-Christian" soteriologies that have shaped the myriad cultures that can truly be called Asian.
Fabella, Virginia. "A Common Methodology for Diverse Christologies." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 184-93. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	My paper will be divided into two parts: The first will contain two christological reflections of Asian women, in summary and composite form, while the second will zero in on the methodological implications of these reflections. Concludes: Like all liberation theologies, women's approach in doing theology is inductive, drawn from experience and commitment, but it is also inclusive in its perspective and its goal. Without women's perspective and their contribution to theology, God, Jesus Christ, the Holy Spirit, salvation, church and mission will only be half understood. God's image and God's plan will continue to be distorted in our world. So it is indeed imperative for all of us to take our theological task seriously. As we assume this task, let us invoke the Holy Spirit, for without a doubt, She will help us.
Fabella, Virginia and Oduyoye, Mercy Amba, eds. With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians. Maryknoll, NY: Orbis Books, 1988.
Fabella, Virginia. "Christology from an Asian Woman's Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 3-14. Maryknoll, NY: Orbis Books, 1990.	I have reflected on the significance of Jesus' life, death, and resurrection from a specific horizon. It was my concern, however, that my christology not only express who Jesus is for me, but also recapture Jesus' life and message in such a way that it can be liberating and empowering for other women. Hopefully my christology will form part of the collective effort of Asian Christian women in search of a christology that is meaningful not only to us but to our Asian sisters whose life's struggles we have made our own. For now this is what I submit as my christology as an Asian woman, knowing that it is subject to additions and revisions, and aware of the fact that the task of christology is ongoing and never really finished.
Gebara, Ivone. "Women Doing Theology in Latin America." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 125-34. Maryknoll, NY: Orbis Books, 1988.	The expression "women doing theology" is new, as is the explication of what the expression means. Previously, there was never any mention of sexual difference with regard to those who wrote theology, since it was obvious that the task was something proper to men. Today it would seem that the matter is no longer obvious, and the gender of the authors must be specified. Gender is understood not only as a biological difference prior even to birth, but especially as a cultural dimension, that is, as a stance or an aspect that affects the production of other cultural values, of other kinds of human interrelationship and other ways of thinking. The fact that women have entered the world of economic production and, more broadly, into politics and culture and the consequences for change in society and in the various churches deserves deeper reflection on its own. Such a deepening would go beyond the scope of our contribution, since right now we have another aim. I am going to devote my attention especially to the question of the task of theology, emphasizing some points of reflection on what has already been said, and I shall continue my reflection beyond issues that are properly theological.
Glanville, H. L. "Theology in Conversation with Female Religious Experiences." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 123-37. Pretoria: Human Sciences Research Council, 1994.	Glanville explores the female religious experience in terms of the Critical Realist perspective with the purpose of demonstrating the possible validity of the language arising out of these experiences. The all pervasive dominating male, experience has governed theological conversation for millennia. Today we are observing major paradigm shifts in our understanding of reality. These shifts include the emerging female explanations of her religious experiences. Glanville asks a number of questions: How do these shifts in understanding reality affect the traditional language used to, express God. Can we, as women, given the androcentric language of Scripture, have a genuine female religious experience? And what would this mean in terms of theory-forming in theology? Glanville argues that the female theologian need no longer be limited by the narrow concepts of the past. She can, in faith and commitment, explore her religious experiences and give explanation to them, in the knowledge that they will be both prophetic and liberating.
Gnanadason, Aruna. "Towards an Indian Feminist Theology." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 117-26. Maryknoll, NY: Orbis Books, 1990.	We need a reclaiming of the Bible as a feminist resource because, in spite of its misuse, it has also through history, provided authorization and legitimization for struggles.for human dignity and justice--there is clearly a liberation strand. The Bible inspires us to re-read it with a commitment to women's liberation in particular and human liberation in general. . . . What women will try to continuously do is to draw strength from their biblical roots, so as to open up a path into the future. This yearning for a new future, a new community cannot be minimised because it is a song for freedom from the dust into which women's humanity has been crushed for centuries. Our task as Indian women is clear-to search for a feminist hermeneutic which will carry all women and the whole church towards becoming a new arid living community in Christ.
Hamar, Anna Karin. "Some Understanding of Power in Feminist Liberation Theologies." Feminist Theology 12 (1996): 10-20.	Feminist liberation theologies challenge traditional Western understandings of power in two major ways: first, by a change of perspective from those who dominate and are in control to those who are experiencing domination-more explicitly, by shifting the perspective from point of view of the oppressors to the perspective and comprehension of the oppressed; secondly, by a redefinition of power from 'power over', domination and coercion, to a notion of power characterized by mutuality, reciprocity and 'power with': a redefinition of power from domination and coercion to 'co-powering' and cooperation. The purpose of this paper is to describe these two challenges. I am also aiming at a partial comparison of these two contributions of feminist liberation theologies and their discourse on power with social science and philosophy, and an investigation of their influences and their relationships to one another.
Hinga, Terese M. "Jesus Christ and the Liberation of Women in Africa." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 183-94. Maryknoll, NY: Orbis Books, 1992.	Hinga, a Kenyan, analyzes how feminist theologians have sought a form of liberation in Jesus Christ. According to Hinga, the majority of African Christian women confess and accept Jesus Christ as the liberator and perceive Jesus as savior, personal friend, healer, and liberator.
Hofmeyr, H. M. "The Fragility of Transcendence: Tungano Theology--The Voice of Traditional Rural Women. Mission Studies 13:1/2 (1996): 207-28.	In a recent article Stephen Long describes the catholic unity of the global market. Long is uneasy about this development: "This new catholic unity should be a cause for alarm to Christians, for the new global village has at its center not a church but a market." I want to propose that the market in the center is in itself not wrong, that the church is only necessary while the market functions according to unfair exchange, that the kingdom of God can actually be seen as a village with a market at its center where the exchange is fair. But I will not approach this problem from a global village angle, and rather take you to a rural African village in Venda, the extreme north-eastern part of South Africa. Whether I will manage to relate the African village to the global village remains to be seen.
Hongeling, M. C. "Indonesian Theologians on Women-Men Relationships in Church and Society." Exchange 16 (September 1987): 49-67.	Review of the literature available on the issues involved.
Honig, A. G. "Asian Women Theology." Exchange 16 (September 1987): 1-48.	Historical overview, followed by discussion of selected themes (status of women in society, status of women in the church, authority of the Bible, feminine aspect of God and biblical anthropology, Christology) from an ecumenical perspective.
Isvaradevan, R. "The Emergence of Asian Christian Theology: Its Background and Formation." Bangalore Theological Forum 28:1/2 (March & June 1996): 28-37.	Discusses several elements in the formation of Asian theology: the context of inheriting European-dominated theology, the reality of Asian pluralism, the social dimensions of Asian Christian theology, the impact of Asian religiousness and poverty, women's issues in Asia, and the need for vernacular theologies in an English dominated environment.
Jakobsen, Wilma. "Ethics in Feminist Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 148-60. Maryknoll, NY: Orbis Books, 1994.	The most important principles in feminist theology can be listed as follows: 1) The starting point is always women's experience; 2) Patriarchal history and theology are rejected; 3) The analysis of Scripture and tradition is done from a woman's perspective; 4) The dualism which are part of Western male thought-systems are rejected; and 5) Relationality is emphasised as central to all that feminist theology attempts to do. Advocates: South African feminists must take extreme care to be as contextual as possible, and not simply to mirror-image white Western thinking. The needs and experiences of first-world women are not necessarily these of third-world women. We must seek that which is uniquely our own in our complex society, and forge a feminist liberation theology and feminist ethic that understand the interstructuring of oppressions in our land.
Jin, Yong Ting. "New Ways of Being Church." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 114-21. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The subject before us is both timely and significant. In fact it may even be said to be a little overdue. It is timely in two ways: First, it has come after a long process of experiencing oppression, suffering and frustration. This frustration has led women to struggle to understand their position in order to change it. After much stud, research, deep reflection and analyses we can assert that today we are in a better position to do something about it. Secondly, in recent years there has been a proliferation of well-researched and substantial studies on the oppression of women in general and churchwomen in particular. Patriarchy and its mechanisms for the subjugation of women have been well studied and researched today. From these we can say that we are ready to move on to the more positive, constructive and practical task of transforming the old and establishing the New Creation/Humanity.
John, Crescy. "Women and the Holy Spirit: From an Indian Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 52-62. Maryknoll, NY: Orbis Books, 1990.	An attempt to write anything on the Holy Spirit is comparable to finding a path on the sea. Like the ocean, the power and influence of the Holy Spirit is overwhelming, yet vague and indefinable. However, there are some spiritual compasses by which we can in some small measure identify the workings or the action of the Spirit, who has been promised to us till the end of time. The ones that I have used in this paper are Scriptures and discernment of the action of the Spirit in the lives of Asian women, past and present, with a hesitant groping towards the future. My hope is that this effort will bring out the theological perspective that will help us to achieve the objective of this Asian Women's Consultation, which is to articulate our faith reflections on our reality in the process of total liberation.
Kanongata'a, Keiti Ann. "A Pacific Woman's Theology of Birthing and Liberation." In Constructive Christian Theology in the Worldwide Church, ed. William R. Barr, 195-201. Grand Rapids: Eerdmans, 1997.	In the past three years I have been involved as a facilitator and resource person in a number of workshops and consultations with women in the Pacific. In these meetings the main input was stories of women themselves. These meetings were an opportune forum for the women to tell their stories. . . their stories of "days gone by," of today, and their dream-stories for the future. I have been privileged to be a listener to these stories told by women from practically all the islands in the Pacific. It has been a moving picture of life experiences--of their happiness, their sorrows, their land, their relationships, their food, their clans, their cultures, and so forth. Our stories are ourselves! Now there is a need for us to try to read more into our stories and to discover how they become the raw material for a women's theology in the Pacific. Collectively, the image that our stories project is that of birthing. The Pacific woman is emerging from a life of confinement in a womb to a new world of complex realities.
Kanongata'a, Keiti Ann. "Pacific Women and Theology." Pacific Journal of Theology 13 (1995): 17-33.	Both faith and hope are nourished by women theologians who are studying, reflecting and writing specifically on women. It is nourished by the organizations and associations of women throughout the world, who toil relentlessly that the Spirit in their own voices might be finally recognized. And it is nourished by the men who stand with them and share in the vision of the church converted. To do Pacific women's theology, I believe that we must begin by addressing the issues of village and town women's experiences. It takes the life and experience of simple and poor women as a point of departure and as the basic content of theological thinking and doing. From the depths of their own oppression, women theologians must be with them--must be participating in the process of liberation of their own sisters. Women theologians must feel the strong need to be present with poor women in their struggles and at their meetings and assemblies. Women theologians must try to understand, to receive and to accept their stories, to hear their songs and lamentations and to translate these subsequently into articulate, rigorous, theological discourse. We must have our theology originate from the very ground of reality, the body, the mystery, the struggle of poor women.
Kuo, Lily Wang. "Ecclesiology and Women: A View from Taiwan." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 294-300. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First, I shall consider the early church as described in the New Testament; both in its qualities and its structure. "How did women belong?" shall be the question we try to answer. Then I shall describe the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall consider women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.
Kuster, Volker. "Models of Contextual Hermeneutics: Liberation and Feminist Theological Approaches Compared." Exchange 23:2 (September 1994): 149-162.	In the philosophical and theological discussion in postwar Germany hermeneutics went through a boom which only came to an abrupt end through the effects on theology of the social irruption of the late sixties. "Hermeneutics were dethroned and who still asks for them today only shows that he is out of touch" K. Scholder concluded in the year 1971.1 The question of the social relevance of theology became the new leading theme, even if only for a short time.' After programmatic beginnings already with the political theologians Moltmann and Metz', today it is precisely the contextual theologians who are part of this tradition, like Latin American liberation theology or feminist theology that again kindle the hermeneutic discussion and add a new impetus to it.' The following considerations are an attempt to bring about a dialogue between some Latin American approaches, while at the same time pointing out structural resemblances to the theology of women from the Third World and to feminist theology.
Kyung, Chung Hyun. "'Han-pu-ri' Doing Theology from Korean Women's Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 147-50. Maryknoll, NY: Orbis Books, 1990.	I do not try to articulate Korean women's God-experience from biblical or orthodox theological perspectives in a traditional sense. Instead I like to name Korean women's experience within our cultural context of suffering and life-giving using our traditional symbols and metaphors in an organic way. Then I try to make connections between Korean women's experiences and the Christian tradition. In this article I will approach Korean women's God-experiences through our overwhelming sense of the presence of haunting ghosts in our land.
Lagerwerf, Leny. "African Women Doing Theology--A Survey." Exchange 19:1 (April 1990): 1-69.	Survey of the scene of theologizing among African women; deals with meetings, methodology, socio-cultural issues, women in the Bible, women and men in the church, Christology, and mariology.
Lee, Sung-Hee. "Women's Liberation Theology as the Foundation for Asian Theology." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 108-20. Singapore: ATESEA, 1986.	If you ask a woman of the Chosun Dynasty period about her name, she would reply, "I have no name". A woman without a name, with only a face - this was (also is?) the situation of Korean women until the early era of Korea. "Name" is a symbol of a person. Korean women's liberation movements have begun to rediscover the identity of women. In order to do research on why they had to make those movements, we must turn our eyes to the situation of women in that society. How they were dealt with is well described in Korean literature at the beginning of the 20th century. Therefore, this paper intends, first, the observation of Korean women's images in the literature, second, through that, the observation of Korean women in society, third, the groups of women's liberation movements, and finally, the theological suggestion of Women's Liberation Theology as the foundation for Asian Theology.
Lindley, Susan Hill. "Feminist Theology in a Global Perspective." Christian Century 96 (1979): 465-469.	The women's movement and feminist theology have frequently been castigated for their preoccupation with the concerns of white, middleclass North American women. In some cases, the criticism is voiced by adamant opponents who seek to discredit feminist efforts; in other cases, it comes from those sympathetic to women's rights. Both kinds of critics argue that in comparison with the scandal of world hunger, with human rights violations and the plight of political prisoners, with oppressive regimes of the right or left, the real or imagined oppression of white, middle-class American women seems a secondary, even trivial, concern. What response is possible to such criticism? Feminist theology's call to other liberation theologies is for them to take seriously the oppression of all women--especially the double oppression of poor, minority, and Third World women.
Loades, Ann. "Feminist Theology." In The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, ed. David F. Ford, 235-52. Oxford: Blackwell, 1989.	Feminism challenges the identity of Christianity fundamentally, and the first representative thinker illustrates this: Mary Daly is no longer a Christian. Ann Loades makes clear in other ways too the profundity of the crisis that this movement has provoked in only twenty years, and describes the critical and constructive theologies of Phyllis Trible, Elizabeth Schussler Fiorenza and Rosemary Radford Ruether. Must Christianity be 'a male-identified project of redemption'?
Machema, Alina Maente. "Jumping Culture's Fences." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 131-35. Ibadan: Daystar Press, 1990.	Today, Christianity has changed a lot of beliefs which customs and culture developed and the African woman, like her male counterpart, has the right not only to worship and take part in Christian activities but also to take part in national development. There are now women in Africa who are magistrates, policewomen, women theologians and in other fields which hitherto had been the sole domain of men. I therefore, encourage women theologians and all women of different ranks everywhere to jump out of this fence of customs and culture and work as hard as possible in order to spread the word of God to the best of their ability. Let us rejoice in God's mercy, for through his son Jesus, our liberator, we are all one as he regards us as sons and daughters.
Magesa, Laurenti. "Christology, African Women and Ministry." The African Ecclesial Review (AFER) 38:1 (February 1996): 66-88.	Advocates that we move from sexist and racist Christologies as well as Christologies of power and domination to a Christology of love, justice and mercy founded on the meaning of the mission and ministry of Jesus which reflects the empirical experience of African women as feminist theologians everywhere, and in Africa, are saying and should lead to a critical appraisal of structures of ministry towards true unity and communion in the Church.
Maimela, S. S. "Images of Liberation in Black and Feminist Theologies of Liberation." Theologia Evangelica 24:2 (1991): 40-47.	Despite differences of detail, both black and feminist theologies share the conviction that traditional theology has not adequately expressed all of human experience of God. Both theologies reject the traditional theology's portrayal of an authoritarian God, who, as the Supreme Ruler of the universe, establishes racial, class or sexist domination in every society. Instead both theologies try to construct a picture of a humane God who heard the cries of the little ones, and is willing to assume the role of being an advocate for the oppressed and defenseless sections of society.
Mananzan, Mary John and Park, Sun Ai. "Emerging Spirituality of Asian Women." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 77-88. Maryknoll, NY: Orbis Books, 1988.	Spirituality is a very interesting and important topic to tackle. However, it is a subject that many have yet to explore and articulate, at least in the Asian context. We shall start with "What Is Spirituality?" and then discuss the Asian situation that is the context of the spirituality of Asian women. It is also important to treat the "Framework and Nature of Asian Women's Spirituality" and "Interfaith Dialogue and Asian Women." We shall conclude with a theological reflection.
Melanchton, Monica. "Christology and Women." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 15-23. Maryknoll, NY: Orbis Books, 1990.	Theology has always been dynamic and the fluid nature of christological thought indicates that women too, like the liberation theologians of Asia and Latin American, can also interpret the doctrine. of Christ within a specified frame of reference which is meaningful to us as women. The frame of reference used by classical dogma is no longer adequate and hence the many changes in christological thoughts. This paper will not attempt to outline the history of christological thought or the positions taken by the many early church fathers or modern theologians or go into the intricacies of christological debate. Rather it will work on two basic christogical affirmations and their significance for women in India. The two christological affirmations are: (1) the human and divine nature of Jesus Christ, and (2) his redemptive work extended to all human beings both men and women.
Morny, Mabel S. "Christ Restores Life." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 149-54. Ibadan: Daystar Press, 1990.	This paper attempts to develop an understanding of Christ as the liberator of all people, the light of the African woman within the African situation and finally, the cultural, social, religious, economic and political importance of Christ's liberation work in Africa.
Nasimiyu-Wasike, Anne. "Christianity and African Rituals." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 188-92. Ibadan: Daystar Press, 1990.	The group in this workshop was to use Christian perspectives to look at African rituals practiced on women by women. They had to deal with those rituals which are still in use--child-birth rites, puberty rites and widowhood rites. The group was to critically examine what Christianity has been able to do and what it has not been able to do about these African rituals. Do these rituals promote or deter women's development and growth? What are the negative and positive aspects of these rituals? Do these rituals fit in with Christianity? How do we see these rituals through the eyes, of Jesus? Are rituals necessary in our lives today or not?
Nasimiyu-Wasike, Anne. "Polygamy: A Feminist Critique." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 101-18. Maryknoll, NY: Orbis Books, 1992.	Nasimiyu describe sthe practice of polygamy in Africa and argues that men perpetuate polygamy for their own sexual, patriarchal, and material needs. Claims that polygamy is a form of oppression against women and that the church should stand in solidarity with women to reject this form of oppression.
Nauta, Rommie and Goldewijk, Berma Klein. "Feminist Perspective in Latin American Liberation Theology." Exchange 16 (December 1987): 1-6.	Summary of perspectives found in Latin American liberation theology on feminism from an ecumenical perspective.
Nauta, Rommie. "Latin American Women Theology." Exchange 16 (December 1987): 7-32.	Reviews continental congresses, the status of women in larger society, and problems and themes of theology for women from an ecumenical perspective.
Nim, Ahn Sang. "Feminist Theology in the Korean Church." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 127-34. Maryknoll, NY: Orbis Books, 1990.	Feminist theology is the way for all Korean Church women to take up these tasks together, and the way for all women and men in the world to hold hands and band together. This is the road to removing thousand of years of the old patriarchal culture with the help of the Holy Spirit which was promised by Jesus Christ. Today, God is calling us, "Christian women of Korea! Let us remove this rock together." Dear sisters and brothers, let us together start to remove the rock of patriarchal culture which is in front of us in the Korean Church and in the whole world.
Njoroge, Nyambura J. "The Mission Voice: African Women Doing Theology." Journal of Theology for Southern Africa 99 (November 1997): 77-83.	Describes the work of the Circle of Concerned African Women Theologians in seeking to provide a place from which African women can explore, articulate, and advocate theologically. By taking seriously the religious and cultural plurality in Africa, it was decided that the Circle will embrace African women from all religions resident in Africa--provided their concern and commitment was to participate in 'doing' theology. The 'doing' of theology implies participation and exploration, emphasizing the activity that produces theology. We 'do' theology by seeking to live out our faith in the contemporary world, applying our skills and God-given gifts and addressing the problems confronting individuals and communities. We are not addressing hypothetical or abstract ideas, or answering questions raised by another generation. But rather we are dealing with today's life-threatening/destroying and life-giving/affirming issues. Doing theology means wrestling with God's Word as we confront the powers and principalities of this world.
O'Connor, June. "Liberation Theologies and the Women's Movement: Points of Comparison and Contrast." Horizons 2 (1975): 103-124.
Oduyoye, Mercy Amba. "Christian Feminism and African Culture: The 'Hearth' of the Matter." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 441-49. Maryknoll, NY: Orbis Books, 1989.	There is a "Nairobi 85" poster that reads "appropriate technology: if it is not appropriate for women, it is not appropriate." My contention is that any element in African culture that is not liberating for women will not liberate all the energy required for Africa's well-being. Whatever is deemed appropriate for Africa must first pass the test of being appropriate for the daughters of Africa. In a theological circle, the complexities of the issue of "Christ and culture" is evident, so this essay presents another perspective on a difficult problem. For an African woman who names herself a Christian and a student of the Christian religion, Christ and culture comprises more than an academic study. It is a crucial issue of life if life is to be lived with any degree of integrity, wholeness, and wholesomeness.
Oduyoye, Mercy Amba. "Women and Ritual in Africa." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 9-24. Maryknoll, NY: Orbis Books, 1992.	Oduyoye, a Ghanaian, writes about West African cultures. She underlines the centrality of religion and ritual and the need to pay particular attention to women's roles other than their biological ones as wives and mothers. She postulates that women's primarily subordinate participation in rituals reflects their roles in society and the church. She maintains the importance of sexuality in understanding personhood and the divinity of God.
Okure, Teresa. "Women in the Bible: African Women's Perspective." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 149-59. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The reflection by African women theologians on women in the Bible took place in three different stages: first at the Nigerian National Consultation held in Ibadan (July 26-29, 1985), then at the Continental consultations held in Yaounde, Cameroun (August 4-10) and Port Harcourt, Nigeria (August 18-24) for the French- and English-speaking countries, respectively. This present paper offers a synthesis of these three presentations and the discussions which they inspired; it also embodies 'additional insights by the panelist. In all the discussions, efforts were made to re-read the biblical stories concerning women from African women's perspective. We organize our presentation under the following headings: the constitutive significance of Eve for a study of women in the Bible, the liberative and oppressive elements in the Bible with respect to women, new hermeneutical principles for reading the Bible as a patriarchal book and their pastoral implications.
Phiri, Isabel Apawo. "Doing Theology in Community: The Case of African Women Theologians in the 1990s." Journal of Theology for Southern Africa 99 (November 1997): 68-76.	Although African theology emphasizes the contextualisation of the Christian gospel within African culture, it has neglected African women's issues. Women's experiences of God are assumed to be the same as those of men. This is not the case. As Oduyoye has argued, it is now the responsibility of African women to make it clear that although we live on the same continent, the experiences of women in religion and culture are different from those of men. It is therefore no longer acceptable to claim that when African men are writing African theology, they are speaking on behalf of all Africans. This article introduces and explores issues in African women's theological development, focusing on women who belong to the Circle of Concerned African Women Theologians (inaugurated in Accra, Ghana in 1989).
Pothan, S. C. "The Status of Women in the Indian Society and its Implications for Christian Ministry." AETEI Journal 11:1 (Jan. - Dec. 1998): 21-44.	This paper examines the status of women in society and in the family and marriage in both the Hindu and Christian communities and the changes due to urbanization, and tries to evaluate the problem theologically. It does not aim to provide a complete critique of the subject, but endeavours to highlight some of the major issues.
Powles, Marjorie A. "Japanese Women and the Church." The Japan Christian Quarterly 53:1 (Winter 1987): 5-14.	Report from a former missionary in Japan on four months of living in Japan making observations about women in Japanese society and the church in particular.
Pui-lan, Kwok. "The Emergence of Asian Feminist Consciousness of Culture and Theology." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 92-100. Maryknoll, NY: Orbis Books, 1990.	I would attempt to outline here the emergence of Asian feminist consciousness on culture and theology from a historical perspective. The discussion is based on my ongoing research on Chinese women and Christianity, and many conversations with Asian sisters in the ecumenical movement. At the outset, I would like to stress that the following account represents only one way to look at the complex issue, as there are many different approaches to interpret our heritages and histories. It is written as a sincere and open invitation to engage more people in the continuing dialogue. The discussion will be divided into three parts. Part one examines the emergence of critical feminist consciousness in the nineteenth century, a period when Asian churches were heavily dominated by missionary influences. Part two brings us into the twentieth century when Asian women began to reassess Christianity in the context of rising nationalism and people's aspiration for independence. The concluding part discusses issues raised by Asian women theologians when we construct Asian theology, taking serious consideration of our identities as Asians and women.
Ritchie, Nelly. "Women and the Church in Latin America: A Protestant Perspective." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 133-40. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	It is both a privilege and a responsibility to make my contribution to our joint reflection on the participation of women in the church. It is my desire that the contributions of the. women present here--and of women in their everyday work--may be hope-giving signs that will lead us all to grow in our real and specific commitment to the Reign of God. From the perspective of a faith that gives witness to God's liberating action on behalf of the people and with the certainty that we are called to co-participate in building this witnessing people, I would like to begin by defining what I understand by "church", this sphere, with all its potential, in which women may--or may not--develop fully. I remain aware of the limitations with which we must contend.
Ruether, Rosemary Radford. "Feminist Theology in Global Context." American Theological Library Association: Summary of Proceedings 44 (1990): 130-136.	Feminist theology has often been seen as a white Western women's movement, while liberation theology is seen as springing from the anti-colonial movements of Latin America, Asia and Africa. However, increasingly women from Latin America, Asia and Africa are discussing what Ghanaian feminist theologian, Mercy Amba Oduyoye called "the irruption within the irruption"; that is, the irruption of third world feminist theologies within liberation theologies. What are the distinctive issues of third world feminist theology? How do feminist religious leaders from such diverse regions as Brazil and Mexico, India, Korea and the Philippines, and Ghana, Nigeria, Cameron and South Africa contextualize feminist reflection in their ecclesial, social and cultural situations? Despite this enormous diversity, there are many similarities between feminist writings on Christology, God-language or church and ministry coming from these many regions.
Russell, Letty M. "Minjung Theology in Women's Perspective." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 75-95. Mystic, CN: Twenty-Third Publications, 1988.	In this response I try to stand in solidarity with the minjung theologians as I listen and learn from their work. I also seek to reflect critically on minjung theology from a feminist perspective by sharing points of convergence and difference that I consider important in the development of both rninjung and feminist theologies. Lastly, I attempt to highlight the ongoing concerns and work of Asian and Korean women theologians.
Sangnim, Ahn. "Doing Theology with God's Purpose in Korea." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 80-87. Singapore: ATESEA, 1990.	Doing theology in Korea from a feminist perspective, noting the story of developing a center for feminist studies in Korea and the opposition from seminaries. "Doing theology is the living out of theology in our daily life, trying to embody God's purpose in our community together with our fellow men and women, and with nature which is God's precious creation. Our stewardship of nature is commanded by God. Christians are called to mend a broken world. So I try to live out my theology in my daily life and will briefly enlarge on this. In spite of hearing many talks and reading many books on the Christian life, I have not yet learned how to live my daily life in a Christian way. I am struggling with the challenge of how to be a Christian in the community in which I live."
Schoonhoven, E. Jansen. "The Bible in Africa." Exchange 9 (April 1980): 1-48.	Per the title; also explores African realities in light of the Bible (dreams, witchcraft, funerals, ancestors, ATRs, proverbs, freedom and liberation, men and women). Has a final section on evangelicals in Africa.
Siregar, Nursanty. "Emerging Asian Women's Spirituality." In Asian Women Doing Theology: Report from Singapore Conference, November 20-29, 1987, ed. Dulcie Abraham, 325-30. Kowloon, Hong Kong: Asian Women's Resource Centre for Culture and Theology, 1989.	This paper is given in the hope that the Church is always ready to accept and, to encourage and to give full attention to the effective use of the potential it has and needs in order to carry out its mission to the world. Especially the potential of women. That men and women as God's creatures may work together as those who are called together to work for the growth of the church.
Sprunger, Fritz, ed. Incarnating the Gospel in the Japanese Context: Papers Presented at the Twenty-Ninth Hayama Men's Missionary Seminar, Amagi Sanso, January 5-7, 1988. Tokyo, Japan: Tokyo Mission Research Institute, 1988.
Steenbrink, K. A. "Indonesian Churches 1979-1984: Main Trends, Issues and Problems." Exchange 13 (December 1984): 1-31.	Looks at religions in Indonesia, the role of women in the church, theological developments, and theology in an Indonesian context from an ecumenical perspective.
Tamez, Elsa. "Women's Rereading of the Bible." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 163-70. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	In conclusion, the gaining distance from and coming closer to the Bible, the retaking of liberation keys from the perspective of the poor, and a feminist consciousness are three basic skills indispensable to reading the Bible from a Latin American woman's perspective. We are just taking the first steps. We are rediscovering new duties that will benefit Latin American women, and we are yearning to learn more. Consequently, this meeting in Mexico attended by women from other Third World continents such as Asia and Africa, women who share concerns and hopes similar to ours, is for us an event of inmeasureable value.
Tamez, Elsa. "Women's Rereading of the Bible." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 173-80. Maryknoll, NY: Orbis Books, 1988.	In conclusion, the "gaining distance" from and "coming closer" to the Bible, the retrieval of liberation keys from the perspective of the poor, and a feminist consciousness are three basic skills indispensable to reading the Bible from a Latin American woman's perspective. We are just taking the first steps. We are rediscovering new duties that will benefit Latin American women, and we are yearning to learn more. Consequently, this meeting in Mexico attended by Third World women from Asia and Africa, women who share concerns and hopes similar to ours, is for us an event of immeasurable value.
Tappa, Louise. "The Christ Event from the Perspective of African Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 173-77. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	What is Christology? The task. of Christology is to work out the full meaning of the reality of the Christ-event for humankind. We have many methods at our disposal for working this out. But it can be said here that the prevailing method within the churches is always the doctrinal approach. We are supposed to adhere to the "articles of faith revealed by God" if we are Catholics, and to take the whole Bible as "Word of God" if we are Protestants. Unfortunately, this often means that Christ is reduced to a sublime abstraction. I would propose another procedure, one that is much simpler, but not less Christological. It simply amounts to contemplating and thinking of Christ in relation to our situation and our praxis. To do that I am going to put more emphasis on the praxis of Jesus himself, even though I will occasionally also refer to his teaching. It seems to me that the fundamental question we must answer is the following: in the socio-political, socio-economic, socio-cultural, and socio-religious context of Third World countries in general and of Africa in particular, what does confessing Christ mean for the African woman? As I emphasize below, it is, a matter of the Christ of history and not the Christ of dogma.
Tepedino, Ana Maria. "Feminist Theology as the Fruit of Passion and Compassion." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 165-72. Maryknoll, NY: Orbis Books, 1988.	Feminist theology in the Latin American context arises out of the realities of daily life. This theology (a) seeks to know life through personal experience as well as through human as social science; (b) seeks to interpret it in light of the Bible (with the understanding that God's revelation was given to human beings and articulated in human language, thus depending on a culture in time and in space--and accordingly, it can both oppress and liberate); we have to discover the sense that the Spirit reveals to us today through the ancient text of the Bible; and (c) tries to retrieve and give a name to the experience of women in a patriarchal society in order to redeem the past, transform the present, and prepare for tomorrow. Therefore, feminist theology has to be based on certain methodological steps. First, do not accept a biblical text passively, but apply a certain hermeneutical suspicion to the biblical passage and contemporary interpretations of it. Second, discover and proclaim the liberating values in the text that lie hidden behind the historical hermeneutics. Third, rediscover within the text whatever it may reveal about what women have accomplished throughout history, and keep that memory alive. Fourth, creatively give the text a present-day meaning. On the basis of the historical context in which the text was produced, rework it creatively, so that the memory does not get lost.
Tepedino, Ana Maria. "Feminist Theology as the Fruit of Passion and Compassion." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 205-212. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	Feminist theology in the Latin American context is born out of the realities of daily life and 1) Seeks to know them . by means of personal experience, as well as through human and social sciences; 2) Seeks to interpret them in the light of the Bible (based on the interpretation that God's Revelation was given to human beings and articulated in human language, therefore dependent on a culture in time and in space. Accordingly, A can both oppress as well as liberate). We have to discover the sense that the Spirit reveals to us today through. the ancient text of the Bible; and 3) Tries to recuperate and give a name to the experience of women in a patriarchal society in order to redeem the past, transform the present and prepare for tomorrow. Therefore, feminist theology has to be based on certain methodological steps: First, suspect: do not just accept the text passively. Maintain applied hermeneutic suspicion to the biblical text and contemporary interpretations. Second, proclaim: instead of a hermeneutic of historical, discover what is liberating in the text and proclaim it. Third, rediscover what women have accomplished throughout history and memorize it. Fourth, update creatively on the basis of the historical context in which the text was produced, rework it creatively, so that the memory does not get lost.
van Eyden, Akke. "Brazilian Women Doing Theology." Exchange 18 (April 1989): 1-27.	Discusses the Brazilian context, elements of women doing theology and interchurch conferences of women theologians from an ecumenical perspective.
Want, Kuo Lily. "Ecclesiology and Women: A View from Taiwan." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 24-32. Maryknoll, NY: Orbis Books, 1990.	The subject of this paper is "Women and the Church." My primary purpose in writing this paper is to better understand my own situation as a woman pastor of the Presbyterian Church in Taiwan. The subject is quite broad, and so I have chosen to limit "Women and the Church" in the following way. First I shall describe the position of women in the Presbyterian Church of my own country, Taiwan, the Republic of China. I shall include women's social and cultural background, a review of Presbyterian outreach for women, and also the current situation of women within my church. Then I shall consider the early church as described in the New Testament, both in its qualities and in its structure. "How did women belong?" shall be the question I shall try to answer in the next section. I will conclude this paper with suggestions on how the Presbyterian Church in Taiwan could make specific improvements in order to provide encouragement and opportunities for its women.