Las Mujeres y la Teología en Abya Yala

Desde una Perspectiva Mujerista.

Las mujeres han estado involucradas en el trabajo teológico desde el comienzo del cristianismo. Sin embargo, sus contribuciones han sido subestimadas o invisibilizadas en los espacios teológicos y académicos debido al estigma, la sospecha y los celos de un sistema patriarcal que ha dispuesto jerarquías en las cuales la mujer no es vista como igual. A pesar de la invisibilidad impuesta, las mujeres han guiado su labor teológica desde sus propios contextos, respondiendo a las necesidades de sus comunidades y encarnando una teología que es real, experiencial, accesible y profundamente mujerista. Su compromiso con desarrollar una teología de la encarnación y su profunda creencia en la resurrección del mensaje de esperanza de Jesús han sido esenciales para moldear una teología que interpreta la tradición y responde a la vida cotidiana.

Las mujeres teólogas se apoyan en sus experiencias diarias como abuelas,madres, tías, hermanas e hijas. Su teología trasciende los límites académicos, enraizándose en una profunda espiritualidad en comunidad. Las comunidades de base de fe, informadas por las reflexiones de estas mujeres, han integrado perspectivas teológicas en conversaciones alrededor de la mesa de la cocina, en los desafíos de la maternidad y la crianza, en la resistencia contra la pobreza y la violencia dentro de la familia como en la sociedad, en las luchas de la migración forzada en busca de un futuro mejor, en las prácticas espirituales ancestrales de esperanza y en la sabiduría que surge de las resistencias generacionales por vivir bien, vivir bonito. 

Nosotras las mujeres hemos establecido comunidades, colectivos y redes de esperanza y resiliencia, al tiempo que han ampliado su comprensión del Evangelio para incluir la interseccionalidad que acontece a la Mujer por su sexo, por su acceso educativo y económico, por su color de piel y su herencia ancestral que es base de su identidad la cual engendra un senti-pensar y corazonar profundo de la relación con Dios.

Para la generación venidera de mujeres, nos encontramos en un tiempo en el que nosotras hemos trazado un camino significativo en las reflexiones teológicas arraigadas en nuestras experiencias cotidianas y en las que las comunidades de fe, son las que promueven y fortalecen estas experiencias. 

Es importante reconocer que las contribuciones de las mujeres como teólogas han enriquecido nuestra comprensión de la fe y han transformado la Iglesia y las comunidades creyentes en entornos más inclusivos y diversos, dedicados a elevar a quienes han sido históricamente marginadas, por eso debemos de seguir abriendo camino desde dentro para irradiar el mensaje hacia fuera. De esta manera, el trabajo teológico de las mujeres es tanto nutritivo como generativo. encarnando los principios de la teología de la liberación que está estrechamente entrelazada con la vida, el compromiso y la esperanza en comunidad.

En la foto de portada aparecen Ana María Jara, Yenny Delgado, Luzmila Quezada e Irma Espinoza, amigas y teólogas peruanas.

Este texto fue publicado originalmente en AETH https://aeth.info/wp-content/uploads/2025/03/MUJER-TEOLOGIA-Eng-March-9.pdf (8 de marzo de 2025)

Yenny Delgado es psicóloga y teóloga peruana. Candidata doctoral en Psicología de la Religión en la Universidad de Lausana. Convocante de Mujeres Haciendo Teología en Abya Yala. Fundadora y directora de PUBLICA, una organización que facilita diálogos, encuentros y un espacio que amplifica las voces de las mujeres desde perspectivas decoloniales y de liberación.

Yenny Delgado

Women and Theology: From a Womanist Perspective

Women have been involved in theological work since the beginning of Christianity. However, their contributions have been undervalued or rendered invisible in theological and academic spaces due to the stigma, suspicion, and jealousy of a patriarchal system that has arranged hierarchies in which women are not seen as equals. Despite the imposed invisibility, women have guided their theological work from their own contexts, responding to the needs of their communities and embodying a theology that is real, experiential, accessible, and deeply womanist. Their commitment to developing a theology of incarnation and their deep belief in the resurrection of Jesus’ message of hope has been essential in shaping a theology that interprets tradition and responds to everyday life.

Women theologians draw, color and reflect on their daily experiences as grandmothers, mothers, aunts, sisters, and daughters. Their theology transcends academic boundaries, rooted in a deep spirituality in community. Grassroots faith communities, informed by the reflections of these women, have integrated theological perspectives into conversations around the kitchen table, into the challenges of motherhood and parenting, into resistance against poverty and violence within the family and in society, into the struggles of forced migration in search of a better future, into ancestral spiritual practices of hope and into the wisdom that emerges from generational resistance to living well, living beautifully.

Women have established networks of hope and resilience while expanding their understanding of the Gospel to include the intersectionality that happens to women because of their sex, their educational and economic access, their skin color, and their ancestral heritage that is the basis of their identity and engenders a deep feeling-thinking of the relationship with God.

For the coming generation of women, we find ourselves in a time when we have forged a significant path in theological reflections rooted in our everyday experiences and in which communities of faith are those that promote and strengthen these experiences.

It is essential to recognize that the contributions of women as theologians have enriched our understanding of faith and have transformed the Church and believing communities into more inclusive and diverse environments, dedicated to uplifting those who have been historically marginalized, and so we must continue to blaze a trail from within to radiate the message outward. In this way, women’s theological work is both nourishing and generative, embodying liberation theology principles closely intertwined with community life, commitment, resistance, and hope.

In the cover photo features Ana Maria Jara, Yenny Delgado, Luzmila Quezada, and Irma Espinoza, peruvian theologians.

This text was originally published on AETH https://aeth.info/wp-content/uploads/2025/03/MUJER-TEOLOGIA-Eng-March-9.pdf (March 8, 2025)

Yenny Delgado is a psychologist and theologian. Doctoral candidate in Psychology of Religion at the University of Lausanne. Convener of Women Doing Theology in Abya Yala. Yenny is the founder and director of PUBLICA, an organization that facilitates dialogues, gatherings, and a space that amplifies women’s voices from decolonial and liberation perspectives.

Yenny Delgado

We Are from Abya Yala

We are Native people, we are descendants, we are roots. 

Native people of Abya Yala* who emigrate to the north of the continent are not illegal; we were from this land before Europeans arrived and divided our motherland into pieces. The United States was invented in our Native land. To expel and tell us that we do not belong here is the continuation of colonization and oppression acts. Do we need papers or permission to exist? We must return to where we came from? The United States is not white land, not European land. No matter how much they try to erase us from their maps, no matter how much they want us to forget the history of colonization and invasion. We are Native peoples of Abya Yala!

Now ICE/they are entering homes, schools, and stores—not just to remove “Latinos,” but to remove brown and black people. Since the government made us believe that our identity is Hispanic or Latino, they erased our native identity and roots. They wanted to benefit from Spanish colonization by creating the “mestizo cast system.” The Indigenous population suddenly became “Hispanic” or “Latino” just because the Spanish colonized us first and imposed their language? Our identity remains alive even if we do not say it loudly. Though inconvenient to some, our existence, skin color, spiritual practices, and ancestry remind us that we belong here. We are from Abya Yala!

That is why the United States desires to invent its own continent and claim North America is a separate landmass. No, that does not exist. We are one from Tierra del Fuego to Alaska. This is one motherland and one Abya Yala. Since when does building a wall create a new continent? Believing that was a mistake—giving them the power to rename everything was a mistake. We have always been one. We remain one, no matter what the owner of Google Maps or Trump thinks.We are from Abya Yala!

Even if they try to shackle us now and throw us to the other side of their wall, we are still here; our roots and ancestors are everywhere— all across Abya Yala.

This is the time for the people to awaken, to rise again! The resurrection of Native and Indigenous peoples is here, standing against those who wish to erase us from history.We are from Abya Yala!

It is crucial to acknowledge that Indigenous peoples are at risk of being displaced from their ancestral lands, not only in the United States but also in countries like Argentina, Brazil, and Chile, among others. This ongoing reality reflects a colonial mindset, wherein European settlers and their descendants have appropriated land and marginalized Native populations. Since 1492, Europeans have consistently resized territories and pushed Native communities to the periphery. We must continue to denounce this injustice repeatedly!

Colonization, No More!

Mass Deportation, No More!

Division of our Motherland, No More!

Decolonization is our act of Liberation!

We, the people of Abya Yala, will not be silenced!

* Abya Yala’s name comes from the Guna language and means “land in full maturity and land of vital blood.” The Guna people inhabit the north and south, geographically meeting points between Panama and Colombia. Abya Yala symbolically represents the connectivity of the lands. In the 1970s, the term Abya Yala was adopted by many Native activists, farmers, historians, politicians, and theologians as the unified name instead of using North America, English America, Latin America, or Hispano America, perpetuating Eurocentric and colonial divisions. (Delgado & Ramírez, 2022)

Yenny Delgado

Spiritualities and Political Theologies from Abya Yala: Challenges and Decolonial Perspectives

CONTINENTAL CONFERENCE – Guatemala , November 7-9, 2025

Introduction

Communities organized in resistance, International Land Coalition articulated in CODECA Guatemala, the forum of political theology PUBLICA and the community of intercultural dialogue, ÑAWI, invite theologians, academics, community leaders in sociopolitical resistance, wise men and women members of indigenous communities, and actors committed to socio-political transformation, to participate in a space for dialogue and learning that explores the experiences of resistance of social and ecclesial movements through Abya Yala.

This gathering seeks to reflect on the transcendental hopes of communities in sociopolitical resistance, ecclesial and communities of faith, Originals Peoples/ Natives leaders who promote processes of profound structural changes in and from different territories of the Continent of Abya Yala. Our Mission is to contribute from political theologies to restoration/construction of Good Living practices with a decolonial and plurinational perspective.

CALL FOR PAPERS

We invite theologians, academics, community representatives engaged in sociopolitical resistance, and knowledgeable elders from Native communities with indigenous practices and spiritualities, as well as activists committed to socio-political transformation. We encourage participation in a dialogue and learning space that examines the experiences of resistance within social and ecclesial movements.

We invite submissions that explore, from a political and theological standpoint, the challenges and opportunities faced by communities in resistance as advocates of “Good Living.” We welcome contributions addressing the following thematic areas:

1. Ecclesiastical Action in Public Policy: Strategies for influencing social and public policies to defend human rights.

2. Educating for Liberation and Transformative Resistance: Popular education, ancestral practices, and methodologies designed for training in political theology.

3. Health and Restoration of Balance: Community organization efforts to ensure equitable access to health justice.

4. Eco-Theology from Abya Yala: Theological and indigenous perspectives on the care of Motherland.

5. Political Theology and Migration: Analysis of migration processes in Abya Yala, highlighting border policies, exclusion, and discrimination against migrants.

6. Native and Afro-Descendant Identities: Insights from Native and descendants, Indigenous, African, and Black theology and spiritualities regarding the challenges faced by Native and Afro-descendant communities in Abya Yala.

7. Women Rights: Highlighting women’s struggles across various social and political contexts. Womanist approach to rights and liberation.

PROPOSAL
Proposal of a maximum of 300 words. Brief biography of the author(s)
Indicate the language of presentation. Country of Nationality.Ancestral Identity. Institution or/in membership of community.

Evaluation Criteria

– Thematic relevance.
– Practical and participatory approach.

SUPPORT FOR PARTICIPATION

Those selected to present their papers or workshops will be offered lodging, food, and ground transportation from the airport to the event’s location.

Languages of the conference

To ensure the inclusion of many diverse voices in Abya Yala, we will provide translations during presentations in the following languages:

· Native languages (to be coordinated) · Spanish . Portuguese . English

DEADLINE FOR SUBMITTING PROPOSALS
Proposals must be sent from February 15 to May 30 to the email teologiaabyayala@publicatheology.org

This meeting is an invitation to collectively build a theological-political thought from Abya Yala, capable of responding in an inclusive, fair, and sustainable way to decolonial challenges.

We look forward to your participation!

Yenny Delgado

Mujeres Haciendo Teología en Europa

Las 10 teólogas europeas más influyentes que necesitas conocer

Por Yenny Delgado

La influencia de las teólogas europeas es significativa, desde los inicios de la teología cristiana las mujeres han estado inmersas en el trabajo teológico y reflexivo tanto como los hombres. Aún así, han sufrido invisibilidad debido a que desde la tradición católica no se les dio un lugar, espacio y voz sino hasta las últimas décadas. La misma suerte han corrido las teólogas de tradición protestante dentro de sus iglesias. Desde los inicios del movimiento de las mujeres por la igualdad y las reflexiones desde el feminismo, han sido las teólogas europeas que han dado inicio a una teología feminista y de hacer una academia comprometida con su reflexión. Por tanto, la lista que ahora les ofrezco tiene como objetivo nombrar a las teólogas más significativas y mostrar brevemente su trayectoria y publicaciones.

Aquí les presento a las diez teólogas europeas más influyentes que deben conocer:

1- Elisabeth Schüssler Fiorenza (Alemania)

Elisabeth es reconocida como pionera en la interpretación bíblica feminista. Estudió teología en la Universidad de Würzburg y en la Universidad de Münster en Alemania, donde completó su doctorado en Teología Sagrada. Su trabajo, que destaca el papel de las mujeres en el cristianismo primitivo y aboga por la igualdad de género en la teología. Ha inspirado a una nueva generación de teólogos y teólogas ha tenido un impacto significativo en el campo de la teología feminista.

Libro destacado: 

“En memoria de ella: una reconstrucción teológica feminista de los orígenes cristianos”

2. Sarah Coakley (Reino Unido)

Sarah es una teóloga y filósofa británica. Su camino en teología lo comenzó en la Universidad de Cambridge, donde estudió su licenciatura y maestría. Posteriormente obtuvo su doctorado en teología y, para ampliar sus estudios, una maestría en teología de la Escuela de Divinidad en Harvard. Es una teóloga sistemática y filósofa de la religión conocida por su perspectiva única sobre la teología trinitaria y sus implicaciones para el género y la sexualidad. 

Su trabajo como teóloga anglicana promueve una mayor comprensión inclusiva y holística de estos conceptos teológicos, agregando una perspectiva única y valiosa al campo de la teología. Ha influido significativamente en el campo de la teología feminista, desafiando las interpretaciones tradicionales y allanando el camino para una comprensión más inclusiva de los orígenes cristianos. 

Libro destacado:

“Poderes y Sumisiones: Espiritualidad, Filosofía y Género”: Ensayos sobre espiritualidad, filosofía y género.

3. Halyna Teslyuk (Ucrania)

Halyna estudió teología y filosofía en la Academia Teológica de Lviv. Halyna. Tiene una licenciatura en Escritura Sagrada por el Instituto Pontificio Bíblico (Roma) y un doctorado del Ministerio de Educación de Ucrania.

Como profesora asociada de Antiguo Testamento en la Universidad Católica Ucraniana de Lviv, el trabajo de Halyna Teslyuk ha hecho avanzar significativamente los estudios bíblicos, la memoria cultural y los estudios de la mujer en el antiguo Cercano Oriente. Sus conocimientos y perspectivas han impactado profundamente el campo, subrayando la importancia de sus contribuciones.

4. Maggi Dawn (Reino Unido)

Maggi es una teóloga ordenada en la iglesia anglicana. Estudió la teología de Samuel Taylor Coleridge en el Selwyn College, en Cambridge. Fue directora del St Mary’s College de la Universidad de Durham y profesora del Departamento de Teología y Religión. 

Maggi Dawn, es músico y compositora que aporta una perspectiva única a su trabajo teológico, centrándose en la teología y las artes. Su obra diversa abarca: ‘Teología y artes’, ‘Teología y poesía’ y ‘Liturgia y adoración, música’, interactuando con la teología de una manera rica y multifacética.

Libro destacado: “La escritura en la pared: arte culto, cultura popular y la Biblia”

5. Tina Beattie (Reino Unido)

Tina se graduó con honores en teología y estudios religiosos por la Universidad de Bristol en Reino Unido. Luego, completó un doctorado centrado en la teología mariana y el simbolismo cristiano. Es una teóloga católica especializada en teología mariana, misticismo medieval y teología ambiental. Ha estado involucrada en investigaciones sobre teología ecológica en el contexto de la encíclica Laudato Si’ del Papa Francisco de 2015, abordando cuestiones ecológicas desde las perspectivas de la literatura, el arte, la música, la poesía, la teoría de género y la sacramentalidad. Es conocida por defender la justicia de género y reinterpretar la doctrina católica desde una perspectiva feminista.

Libro destacado:

“Nuevo Feminismo Católico: Teología y Teoría”: Análisis del feminismo católico contemporáneo.

6. Anne-Marie Pelletier (Francia)

Anne–Marie es Exegeta y teóloga católica francesa, miembro ordinario de la Academia Pontificia para la Vida. Estudió Teología en el Instituto Católico de París y obtuvo su doctorado en Ciencias Religiosas. Su tesis defendida en la Universidad de París , “Lecturas del Cantar de los Cantares, del enigma del sentido a las figuras del lector,” fue publicada por el Instituto Bíblico de Roma en 1989.

Su trabajo teológico contribuye a una comprensión más profunda del papel de la mujer en la Biblia. Actualmente es parte de la comisión de estudio sobre el diaconado femenino instituida por el Papa Francisco.

Libros destacados:

“El Signo de la Mujer”: Representación de la mujer en la Biblia.

“Figuras de la mujer en la Biblia”: Estudio de las figuras femeninas en las escrituras.

7. Teresa Forcades (España)

Teresa es una monja benedictina, médica y teóloga española. Se licenció en medicina por la Universidad de Barcelona, ​​especializándose en medicina interna en la Universidad Estatal de Nueva York. Posteriormente, completó una maestría en teología protestante en la Universidad de Harvard. Teresa aboga por una mayor justicia y equidad en la Iglesia y la sociedad. Se le conoce por su pensamiento critico al capitalismo y la industria farmacéutica.

Libros destacados:

“La teología feminista en la historia”: Estudio sobre la evolución de la teología feminista.

“La Trinitad, hoy”: Reflexión sobre la relevancia contemporánea de la Trinidad.

8. Elisabeth Moltmann-Wendel (Alemania)

Elisabeth fue una teóloga feminista alemana (1926-2016). Mejor recordada como fundadora de la Sociedad Europea de Mujeres en Investigación Teológica (ESWTR) en 1986. Obtuvo su doctorado en la Universidad de Göttingen.

Pionera en teología feminista, centró su trabajo en la teología del cuerpo y la importancia de la experiencia corporal en la vida espiritual, así como en la valorización de las relaciones entre humanos y la amistad.

Libros destacados:

“Yo soy mi cuerpo: nuevas formas de encarnación”. Explora la teología del cuerpo y la espiritualidad encarnada.

“Redescubriendo la Amistad”. Reflexionar sobre la importancia de la amistad desde una perspectiva teológica.

9.Serena Noceti (Italia)

Serena estudió teología en la Pontificia Universidad Gregoriana de Roma, donde obtuvo su doctorado en teología. Es conocida por su trabajo sobre eclesiología y teología litúrgica. Serena aboga por una comprensión reformada del papel de la Iglesia en la sociedad moderna, incluida una mayor inclusión de las mujeres en las estructuras de la Iglesia.

Libro destacado: 

“Eclesiología en diálogo: la Iglesia como comunidad y comunión”.

10. Anne-Marie Reijnen (Holanda)

Anne-Marie es una teóloga protestante y educadora de origen holandés, conocida por su trayectoria académica y su compromiso con la reflexión teológica en temas contemporáneos. Actualmente es catedrática en la Universidad Católica de París, tras haber enseñado durante varios años dogmática en Bruselas. Obtuvo su doctorado en Teología Sistemática de la Universidad de Estrasburgo, Francia. Fue ordenada en 1986. Reijnen es reconocida por su trabajo en eco-teología, cristología y diálogo interreligioso, destacando un enfoque feminista y una profunda preocupación por la responsabilidad ecológica. Ha sido comisionada de Fe y Constitución. Actualmente vicepresidenta de la Asociación Internacional Paul Tillich. 

Libro destacado: 

“El extranjero y el otro: hospitalidad e identidad en diálogo”.

Estas diez teólogas han contribuido al discurso teológico europeo con diversas perspectivas. Sus relevantes reflexiones teológicas, su compromiso inquebrantable con el mundo académico y la sociedad hacen de estas diez mujeres teólogas una lectura esencial.

________________

Yenny Delgado

Psicóloga y teóloga peruana. Yenny es candidata doctoral en Psicología de la Religión en la Universidad de Lausana, Suiza. Desde el 2020 es convocante de Mujeres Haciendo Teología en Abya Yala y Directora de Publica Theology.

Yenny Delgado

“GUSTAVO GUTIERREZ: UN LEGADO DURADERO DE LIBERACIÓN Y ESPERANZA”

El teólogo, psicólogo, filósofo y sacerdote peruano de ascendencia quechua Gustavo Gutiérrez es ampliamente reconocido como el fundador de la Teología de la Liberación y del Instituto Bartolomé de las Casas. Gutiérrez, nacido en Lima el 8 de junio de 1928, fue un pensador profundo y un apasionado defensor de los derechos y la dignidad de los empobrecidos. Su obra, que sigue inspirando a generaciones de cristianos, fue para mi, como estudiante de teología en Perú, liberador y me motivo a asumir un compromiso real con el evangelio.

A modo de conocer su labor teológica, escribo este ensayo presentando su trayectoria académica y como empezó a corazonar y escribir “Teología de liberación.” 

Su vida académica

La sólida formación académica y teológica de Gustavo Gutiérrez, que incluye estudios de filosofía, psicología y teología en reconocidas instituciones europeas, le proporcionó una comprensión integral de la condición humana y la fe cristiana. Esta formación diversa fue fundamental para dar forma a su perspectiva única sobre la Teología de la Liberación.

Inicialmente, Gutiérrez inició estudios de Medicina en la Universidad Nacional Mayor de San Marcos y Letras en la Pontificia Universidad Católica del Perú, pero su vocación religiosa lo llevó a abandonar sus estudios en Perú buscar una formación teológica amplia y profunda en europa. Estudió psicología, filosofía y teología, tres importantes disciplinas para entender, buscar, responder y pensar a Dios dentro de las limitaciones que tenemos como seres humanos.

Su recorrido educativo se extendió por varios países europeos, llevándolo a Bélgica, Francia y finalmente a Roma. En 1951, con tan solo 23 años, obtuvo una licenciatura en filosofía en la Universidad Católica de Lovaina, en Bélgica. Impulsado por una creciente curiosidad por la mente humana y la espiritualidad, continuó sus estudios y, a los 27 años, recibió una licenciatura en psicología en la Universidad Católica de Lyon, Francia. A los 31, completó su licenciatura en teología. Poco después, fue ordenado sacerdote, iniciando una vocación pastoral que duraría toda su vida.

En 1959 y 1960, Gutiérrez profundizó sus estudios teológicos en la Universidad Gregoriana, Roma. Posteriormente, se trasladó al Instituto Católico de París, Francia, donde, en 1962 y 1963, comenzó a desarrollar las bases de su futura reflexión, teológica y social. Más tarde, en 1985, a los 57 años, obtuvo su doctorado en Teología, también en la Universidad Católica de Lyon, Francia, lo que marcó un progreso significativo en su investigación teológica y sus contribuciones a la Teología de la Liberación.

Orígenes de la Teología de la Liberación

El contexto social y eclesial de Abya Yala* en los años 1960 y 1970 fue crucial para la formación de la Teología de la Liberación. En 1968, el Dr. Martin Luther King Jr. promovió una teología contra la discriminación y la segregación que enfrentaban los afroamericanos en los Estados Unidos. El padre de la “teología negra”, James Cone, continuó este esfuerzo en 1971 para enfrentar la opresión sistémica. Mientras tanto, Paulo Freire en 1970 pedagógo y filosofo brasileño publicó “Pedagogía del oprimido” , enfatizando la educación como un camino hacia la justicia social y el empoderamiento, particularmente para las comunidades marginadas.

En este contexto, la teología de Gutiérrez presentó una poderosa visión de Dios como el liberador de los empobrecidos, con un mensaje central de la resurrección de Cristo que encarna la esperanza y la liberación. Su obra, sin embargo, no estuvo exenta de controversias. Su enfoque en los pobres y marginados redefinió el discurso teológico, enfatizando el papel de la Iglesia en desafiar las injusticias e inspirar movimientos por la justicia social. Gustavo Gutiérrez sentó las bases de lo que se convertiría en la Teología de la Liberación, arraigada en un compromiso con los oprimidos. Su obra encendió un diálogo internacional, con teólogos de todo el mundo buscando sus ideas sobre la Liberación y el compromiso social, ansiosos por comprender las controversias y complejidades que rodeaban sus ideas revolucionarias.

Participó en el Concilio Vaticano II y en las Conferencias Generales del Episcopado Latinoamericano en Medellín (1968) y Puebla (1979). Estos eventos fueron fundamentales para dar forma a la teología de Gutiérrez, brindándole una plataforma para ofrecer una teología comprometida con los oprimidos y que respondiera a la pobreza, la desigualdad estructural y la conciencia social. Estas reflexiones teológicas influyeron en el desarrollo de la pastoral social en Abya Yala y proporcionaron una plataforma global para la visión transformadora de Gutiérrez.

La publicación de Teología de la Liberación: Perspectivas (1971) marcó un hito significativo en la revolución de la Teología de la Liberación. Desde sus primeros escritos, Gutiérrez defendió que la fe debía estar radicalmente comprometida con los pobres, una ‘opción’ o ‘preferencial’ que colocaba a los marginados y excluidos en el centro de la acción del cristianismo. A través de su enfoque de ‘ver, juzgar y actuar’, Gutiérrez propuso una reflexión teológica que parte de la realidad concreta, iluminada por la Palabra de Dios, para llegar a una transformación activa y liberadora. Este enfoque era un llamado a la acción, instando a los cristianos a comprometerse con las injusticias del mundo y trabajar por una sociedad más justa.

El impacto de la liberación

La Teología de la Liberación promovió un diálogo ecuménico profundo que dio la bienvenida a personas de todas las tradiciones cristianas. Este diálogo se centró en debates teológicos y, sobre todo, en el papel fundamental de la iglesia para poner fin a la injusticia y apoyar a las comunidades necesitadas. A menudo se manifestó en comunidades cristianas de base que buscaban actuar según las enseñanzas del Evangelio, guiadas por voces inspiradoras como Pedro Casaldáliga, Leonardo Boff, Elsa Tamez, Ivone Gebara, Eleazar López, Juan Luis Segundo, entre otros.

Es importante recordar que, en medio de este impulso teológico, Gutiérrez, como muchos sacerdotes y teólogos comprometidos, enfrentó persecución por su dedicación a los oprimidos. El asesinato de sacerdotes, como Oscar Romero en El Salvador (1980) y del sacerdote Marcelo Pérez, hace apenas unos días en Chiapas, México (2024), subraya que abrazar una teología de liberación para el pueblo y para los lideres religiosos sigue siendo un camino que exige la vida. Estos desafíos actuales que enfrentan los teólogos y teólogas deben servir como recordatorio que el compromiso con el evangelio y el Dios de la Vida  requiere de una entrega total. 

Hoy en día, el legado de Gutiérrez sigue vivo en las expresiones en evolución de las teologías de la liberación, incluidas la eco-feminista, la teología mujerista, la teología indígena, la teología Abya Yala y otras teologías desde las márgenes. Estas perspectivas siguen abordando las injusticias no solo las que sufrimos en Abya Yala luego de un proceso colonial aterrados, sino injusticias globales que requieren en este tiempo no solo un diálogo ecuménico sino interreligioso. Destacando que el trabajo fundacional de Gutiérrez ofrece hoy en día una visión poderosa e inclusiva para el trabajo de la Iglesia para la transformación social.

Hace unos dias, el 22 de octubre partió fisicamente Gustavo Gutiérrez, sacerdote peruano y padre de la Teología de la Liberación. Su mensaje ya ha echado raíces y seguirá floreciendo en Abya Yala.

*El nombre Abya Yala proviene de la lengua Guna (pueblo originario que habita entre Panamá y Colombia) y significa tierra en plena madurez y tierra de sangre vital. Este nombre se centra en reflexiones sobre la tierra y su gente originaria como comunidad conectada a todo el continente. En la década de 1970, activistas, historiadores, políticos y teólogas nativas adoptaron Abya Yala como nombre unificado del continente, nuestra madre tierra.

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Yenny Delgado 

Psicóloga y teóloga peruana. Yenny es candidata doctoral en Psicología de la Religión en la Universidad de Lausana, Suiza. Es convocante de Mujeres Haciendo Teología en Abya Yala y Directora de Publica Theology.

Yenny Delgado

“Gustavo Gutierrez: A Lasting Legacy of Liberation and Hope”

The Peruvian, Quechua-descendant theologian, psychologist, philosopher, and priest Gustavo Gutierrez is widely recognized as the founder of Liberation Theology and the Bartolomé de las Casas Institute. Gutiérrez, born in Lima on June 8, 1928, was a profound thinker and passionate advocate for the rights and dignity of the impoverished. His work, which continues to inspire generations of Christians, is a powerful catalyst for social justice and Liberation, igniting a flame of hope and determination in the hearts of those who strive for a more just world. His legacy is a testament to the transformative power of theological justice and solidarity.

Gustavo Gutierrez’s solid academic and theological education, including philosophy, psychology, and theology studies at renowned European institutions, provided him with a comprehensive understanding of the human condition and the Christian faith. This diverse education was instrumental in shaping his unique perspective on Liberation Theology.

Initially, Gutierrez began his career as a university student studying Medicine at the National University of San Marcos and Letters at the Pontifical Catholic University of Peru, but his religious vocation led him to abandon those studies and dedicate himself to the entire priesthood. This decision motivated him to seek a training theological broad and deep, which later allowed him to develop and articulate their vision of Liberation Theology.

His educational journey extended across Europe, taking him to Belgium, France, and eventually Rome. At just 23 years old, in 1951, he earned a bachelor’s degree in philosophy from the Catholic University of Louvain in Belgium. Driven by a deepening curiosity in the human mind and spirituality, he continued his studies and, at 27, received a bachelor’s degree in psychology from the Catholic University of Lyon, France, in 1955. A year later, in 1959, at 31, he completed a bachelor’s degree in theology. Shortly afterward, he was ordained as a priest, beginning a lifelong pastoral vocation.

In 1959 and 1960, Gutiérrez deepened his theological studies at Gregorian University, Rome. Later, he moved to the Catholic Institute of Paris, France, where, in 1962 and 1963, where he began to develop the foundations of his future reflection, theological and social.

Later in life, in 1985, at 57, he obtained his PhD in Theology, also from the Catholic University of Lyon, France, marking significant progress in his investigation of theology and its contributions to Liberation Theology.

Origins of Liberation Theology

The 1960s and 1970s social and ecclesial context of Abya Yala was crucial in forming Liberation Theology. In 1968, Dr. Martin Luther King Jr. advanced a theology against the discrimination and segregation faced by African Americans in the United States. Father of Black Theology, James Cone, continued this effort in 1971 to confront systemic oppression. Meanwhile, Paulo Freire published Pedagogy of the Oppressed in 1970, emphasizing education as a path to social justice and empowerment, particularly for marginalized communities.

In this context, Gutierrez’s theology presented a powerful vision of God as the liberator of the impoverished, with a central message of Christ’s resurrection embodying hope and Liberation. His work, however, was not without controversy. His focus on the poor and marginalized redefined theological discourse, emphasizing the Church’s role in challenging injustices and inspiring movements for social justice. Gustavo Gutierrez laid the foundation for what would become Liberation Theology, rooted in a commitment to the oppressed. His work ignited an international dialogue, with theologians worldwide seeking his insights on Liberation and social commitment, eager to understand the controversies and complexities surrounding his revolutionary ideas.

He participated in the Second Vatican Council and the Latin American Episcopate General Conferences in Medellín (1968) and Puebla (1979). These events were pivotal in shaping Gutierrez’s theology, providing a platform for him to offer a theology committed to the oppressed and responding to poverty, structural inequality, and social consciousness. This theological reflections influenced the development of social pastoral care in Abya Yala and provided a global platform for Gutiérrez’s transformative vision.

The publication of Liberation Theology: Perspectives (1971) marked a significant milestone in the revolution of Liberation Theology. Since his first writings, Gutierrez defended that faith should be radically Committed to the poor, an ‘option’ or ‘preferential’ that placed the marginalized and excluded at the center of the action of Christianity. Through his​ ‘see, judge and act’ approach, Gutierrez proposed a theological reflection that starts from concrete reality, illuminated by the Word of God, to reach an active and liberating transformation. This approach was a call to action, urging Christians to engage with the world’s injustices and work towards a more just society.

The Impact of Liberation

Liberation Theology fostered a profound ecumenical dialogue that welcomed people of all Christian traditions. This dialogue was about theological discussions and, importantly, the church’s pivotal role in ending injustice and standing with the communities in need. It often manifested in grassroots Christian communities that sought to act on the gospel’s teachings, guided by inspiring voices like Pedro Casaldáliga, Leonardo Boff, Elsa Tamez, Ivone Gebara, Eleazar López, Juan Luis Segundo, among others.

It is important to remember that amidst this theological momentum, Gutierrez, like many committed priests and theologians, faced persecution for his dedication to the oppressed. The murder of priests, such as Oscar Romero en El Salvador and now priest Marcelo Pérez , just days ago in Chiapas, Mexico, underscores that embracing a theology of liberation continues to be a path that demands one’s life. These ongoing challenges faced by theologians should serve as a reminder of the urgency and commitment required in the pursuit of social justice.

Today, Gutierrez’s legacy lives on in the evolving expressions of Liberation Theologies, including Ecofeminist, Womanist theology, Indigenous theology, Abya Yala theology, and other justice-focused theologies. These perspectives continue to address global injustices and advocate for inter-religious dialogue, emphasizing that Gutiérrez’s foundational work still offers a powerful and inclusive vision for social transformation. 

On October 22, Gustavo Gutierrez, the Peruvian priest and father of Liberation Theology, passed away. His message has already taken root and will continue to flourish.

*The name Abya Yala comes from the Guna language (native peoples inhabited between Panama and Colombia) and means land in full maturity and land of vital blood. This name focuses on reflections on the land and its native people as a community connected to the whole continent. In the 1970s, native activists, historians, politicians, and theologians adopted Abya Yala as the unified name instead of Latin American (Spanish and Portuguese speakers) and North American (English speakers) names that perpetuated Eurocentric and colonial divisions.

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Yenny Delgado
Peruvian psychologist and theologian Yenny is a doctoral candidate in Psychology of Religion at the University of Lausanne, Switzerland. She is also the founder and director of Publica Theology. Yenny is also the convener for Women Doing Theology in Abya Yala, an ecumenical, intergenerational activist space dedicated to amplifying women’s voices in theological education.

Yenny Delgado

Women Doing Theology in Africa

The 10 African theologians you should know

By Yenny Delgado & Aline Frutuoso

In contemporary theological studies, the voice and impact of African women theologians have been instrumental in redefining religious and ethical paradigms around the world. Their contributions not only enrich theology with historically marginalized perspectives, but also challenge and transform power structures within faith communities.

The theological work of women makes illuminates the unseen and denounces practices and activities that run counter to the Gospel. The work of women investigates and teaches in favor of social justice to understand the intersections between spiritual practices, constructions of gender, sex, ethnicity and social justice, which are intertwined to deepen and enrich theological reflection Women’s.

Below, we present the 10 most inspiring African theologians. Each of them not only expands the theological canon, but also motivates and trains a new generation of scholars and believers to think critically about the theological work of women at the heart of the church and society.

  1. Mercy Amba Oduyoye (Ghana)

Mercy Amba Oduyoye, born in Ghana in 1933, is an academic, theologian and activist known as the “mother of African women’s theologies.” She was educated in Methodist schools and later studied at the Kumasi College of Technology. She earned her master’s degree in sacred theology from the University of Cambridge. Oduyoye was the first woman in Africa to obtain a university degree in Theology and with this training she taught at various universities in Africa, such as Cape Town and Nairobi. Additionally, she has been a visiting professor at the University of Ghana and at institutions in the Netherlands, South Africa and the United States.

She is the founder of the Circle of African Theologians and founding director of the Women’s Institute in Religion and Culture at Trinity Theological Seminary in Legon, Ghana and has made significant advances in contemporary theological and ethical discussions. Mercy is an influential theologian in the understanding of African spirituality and the defense of women’s rights.

Publications:

“Beads and Threads: An African Woman’s Reflections on Christianity in Africa.”

  1. Musa W. Dube (Botswana)

Musa W. Dube is a Botswana academic, theologian and activist. She earned her doctorate in New Testament from Vanderbilt University in Nashville, United States. Musa is a professor of New Testament at the University of Botswana and is widely recognized for her contributions to feminist and postcolonial theology. Her work on biblical interpretation from an African perspective has been influential in academic and practical settings. She is the general coordinator of the Circle of Concerned African Women Theologians. Her contributions to the decolonization of theology and her advocacy for gender justice have made significant advances in contemporary theological and ethical discussions. Winner of the Gutenberg Ensino Prize (2017) from Gutenberg University, Germany.

Musa works hard and consistently at the intersection of gender, race, ethnicity, and colonial ideology and their impact on the production and use of biblical texts in history. It explored ways of reading the Bible for an effective response in the context of HIV/AIDS, integrating gender and challenging theological institutions to revise their curriculum. She is an active member of the United Methodist Church and the Society of Biblical Literature.

Publications:

“Postcolonial Feminist Interpretation of the Bible.”

“The Bible on HIV and AIDS: Some Selected Essays.”

3. Isabel Apawo Phiri (Malawi)

Isabel Apawo Phiri is a Malawian academic, theologian and activist. She obtained her doctorate in Theology from the University of Cambridge, United Kingdom. Phiri is known for her work in African feminist theology, gender studies and social justice in the African context. She has worked in various academic institutions and is widely recognized for her contributions to theology and her defense of women’s rights.

She is Deputy General Secretary for Public Witness and Diakonia for the World Council of Churches. Professor of African Theology and Dean of the School of Religion, Philosophy and Classics at the University of KwaZulu-Natal. Isabel is a prominent figure in contemporary African theology, and her work has been instrumental in advancing discussions about gender and religion in Africa.

Publications:

“African women, religion and health: essays in honor of mercy”

  1. Musimbi Kanyoro (Kenya)

Musimbi Kanyoro is a Kenyan academic, theologian and activist. She obtained her doctorate in Feminist Theology from the San Francisco Theological Seminary, United States. Musimbi is recognized for her important contributions to African feminist theology and her tireless work advocating for women’s rights and social justice. She has held leadership positions in several international organizations and remains an influential voice in the field of theology and gender studies.

She was executive director of the Young Women’s World Christian Association (YWCA) and general secretary of the Lutheran World Federation for several years. She has been a key figure in promoting gender justice and women’s rights in both religious and secular contexts. Her work has addressed critical issues such as health, reproductive rights, and women’s empowerment.

Publications:

“Presenting Feminist Cultural Hermeneutics: An African Perspective.”

  1. Oluwatomisin Olayinka Oredein (Nigeria)

Oluwatomisin Olayinka Oredein is a Nigerian academic and theologian. She obtained her doctorate in Theology and Gender Studies from Duke University, United States. Oredein is recognized for her contributions to African feminist theology and for her work at the intersection of gender, race, and religion in African and diasporic contexts. She has taught at several academic institutions and is a respected voice in contemporary theological studies.

Inaugural winner of the Notre Dame Press Prize for her book: “The Theology of Mercy Amba Oduyoye: Ecumenism, Feminism and Communal practice.” She received the Louise Clark Brittan Endowed Teaching Excellence Award in Teaching. She has critically addressed theology from womanist and postcolonial perspectives Her work has influenced the understanding of how gender and racial identities affect religious and theological practices.

Publications:

“The Theology of Mercy Amba Oduyoye: Ecumenism, Feminism, and Communal Practice“

“Theopoetics in color: approaches incorporated into theological discourse“

6. Léocadie Lushombo (Congo)

Léocadie Lushombo is a consecrated theologian, member of the Teresian Institution. she obtained her Doctorate in Theological Ethics from Boston College, United States, and has several master’s degrees in theological ethics, sustainable development, and economics and development. Her primary area of research is Christian ethics, with a focus on political theology, decolonial and liberation theology, Catholic economics and social thought, African theological ethics and inculturation, nonviolence, and just peace ethics. She is a consultant and trainer on justice, peace and gender issues in Central Africa and Abya Yala.

Publications:

“A Christian and African Ethics of Women’s Political Participation: Living as Resurrected Beings”

“African Women’s Theologies”

7. Kate Coleman (Ghana)

Kate Coleman is a theologian and minister. She was born in Ghana and moved to England, where she became the first African woman to be an accredited Baptist minister and ordained. Later, she became the first African woman president of the Baptist Union (2006-2007).

She founded Next Leadership, an organization dedicated to developing leadership in various areas and especially in the church. In 2017 she was recognized as one of the 20 most influential black Christian women leaders in the UK.

Publications:

“7 deadly sins of women in leadership”

8. Elizabeth W. Mburu (Kenya)

Elizabeth W. Mburu is a Kenyan theologian who teaches New Testament and Greek at the International Leadership University, Africa International University and Pan Africa Christian University in Nairobi. She earned a Master of Divinity from the Nairobi International School of Theology and a Master of Sacred Theology from Northwest Baptist Seminary. Elizabeth completed her doctorate in New Testament at Southeastern Baptist Theological Seminary in the United States. She is currently a professor of New Testament and Greek at several universities in Nairobi.

Publications:

“African Hermeneutics”

“Qumran and the origins of Johannine language and symbolism”

9. Loreen Maseno (Kenya)

Loreen Maseno earned her PhD from the University of Oslo, Norway, in an interdisciplinary academic program covering kinship, theology, and gender studies. Her postgraduate research focused on ethnographic studies among the Abanyole people of rural western Kenya.

Upon her return to Kenya, she faced limited access to online databases, but the HRAF Global Scholars program gave her access to an extensive repository of ethnographic and archaeological information, which she uses for citations in research publications and for teaching postgraduate courses. She is a senior lecturer at the Department of Religion, Theology and Philosophy at Maseno University.

Publications:

“Women Within Religions: Patriarchy, Feminism, and the Role of Women in Selected World Religions”

10. Teresa Okure (Nigeria)

Teresa Okure is a Nigerian Catholic nun and the first African to become a member of the Company of the Holy Child Jesus. She is a resident professor in the Department of Biblical Theology at the Catholic Institute of West Africa in Port Harcourt, Nigeria, where she has taught New Testament and Gender Hermeneutics since 1999. She earned her doctorate from Fordham University and was mentioned as a possible candidate for the appointment of cardinal by Pope Francis in 2013.

Academic Dean and Dean of Student Affairs at the Catholic Institute of West Africa. Member of several national and international theological and biblical associations. Founding President of the Catholic Biblical Association of Nigeria. Recognized biblical scholar with numerous conferences given.

Publications:

She is Co-Editor of the Bible Commentary Series Texts @ Contexts and Global Bible Commentary.

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About the authors:

Aline Frutuoso

Brazilian economist and theologian. Doctoral student in Religious Sciences at the Pontifical Catholic University of São Paulo. Member of the Black Evangelical Movement and the Teomulher Network. She writes about black feminist theology, womanism, and decolonization.

Yenny Delgado

Peruvian psychologist and theologian. She is a doctoral candidate in Psychology of Religion at the University of Lausanne. She is the convener of Women Doing Theology in Abya Yala and director of Publica Theology. Yenny plays a critical role in fostering dialogues that amplify women’s voices and promote theological reflection from womanist and feminist decolonial perspectives.

Yenny Delgado

Women Doing Theology in Asia

The Ten Asian Theologians You Must Read

With their unwavering courage and resilience, women theologians have long recognized the need to highlight women’s experiences and ensure their voices are heard. They expose the inconsistencies between societal and ecclesiastical teachings about women’s roles and the realities of women’s everyday lives, confronting issues such as abuse, violence, and colonization. Their bravery in challenging these issues is not only inspiring but also empowers us to advocate for justice and inclusivity.

Through womanist and feminist approaches, these theologians challenge oppressive systems and advocate for justice. Asian theologians, in particular, have contributed significantly to these reflections, offering theological and biblical perspectives on liberation and decolonization.

If you are ready to embark on a transformative exploration of theology that confronts and dismantles patriarchal, colonial, and racist structures, these Asian theologians are essential reading. Their groundbreaking work, which is instrumental in shaping a more just and inclusive theology, will not only provoke and challenge you but also inspire you to rethink traditional theological boundaries and embrace a more inclusive vision of faith.

Here are the ten Asian theologians whose work you must read:

1. Kwok Pui-Lan ( Hong Kong)

Kwok Pui-Lan, a prominent figure in Asian feminist and postcolonial theology, is a Professor of Systematic Theology at Candler School of Theology. She holds a Ph.D. from Harvard Divinity School and has previously taught at institutions such as Yale Divinity School and the Chinese University of Hong Kong.

Kwok’s scholarly output significantly advances the discourse in feminist and postcolonial theology, providing critical perspectives that challenge traditional Western-centric theological frameworks. Her work underscores the importance of contextual theology and the role of Asian women in reshaping theological studies, thereby influencing the direction of theology and promoting inclusivity in society.

Book: Introducing Asian Feminist Theology by Kwok Pui-Lan

In this book, she introduces the principles and methodologies of Asian feminist theology. Her other notable works include Postcolonial Imagination and Feminist Theology and The Hong Kong Protests and Political Theology. Her research spans feminist theology, postcolonial theology, and biblical hermeneutics.

2. Aruna Gnanadason (India)

Aruna Gnanadason holds a doctorate in feminist theologies and a Master’s in English literature. From 1991 to 2009, she directed the global program on Women in Church and Society for the World Council of Churches in Geneva and coordinated its Justice, Peace, and Creation program. She is active in the Indian Christian Women’s Movement and is the National Convener.

Gnanadason’s work highlights the intersections of patriarchy, caste, and global capitalism. She advocates for systemic change within church structures and society. Her leadership and scholarly contributions foster a more inclusive and just theological discourse.

Book:With Courage and Compassion: Women and the Ecumenical Movement celebrates women’s contributions to various spheres, including the church and ecumenical movements. It addresses women’s persistent challenges and violence, calling for a transformative theological vision and political imagination to combat injustice within the ecumenical movement.

 

3. Chung Hyun Kyung (Korean)

Chung Hyun Kyung is a South Korean Christian theologian and a lay theologian of the Presbyterian Church of Korea. She is an Associate Professor of Ecumenical Theology at Union Theological Seminary in the United States. Her interests include feminist and ecofeminist theologies, interfaith dialogue, and the intersection of disease and healing with spirituality.

Chung’s work is distinguished by her innovative integration of diverse spiritual and social traditions. She is known for her groundbreaking speech at the World Council of Churches in 1991, where she introduced the concept of “salim” (making things alive) as a foundation for her ecofeminist theology. Her interdisciplinary approach fosters a dynamic dialogue between Christianity and other religious traditions, particularly Buddhism.

Book: Struggle to be the Sun Again: Introducing Asian Women’s Theology

This a pivotal text on Asian women’s theology. It reflects Chung’s synthesis of global people’s movements, Asian spiritual traditions, and academic analysis.

4. Mary John Mananzan (Philippines)

Sr. Mary John Mananzan is a Missionary Benedictine nun from the Philippines, a theologian, author, and activist. She has held various leadership roles, including president of St. Scholastica’s College and national chairperson of the Association of Major Religious Superiors of the Philippines. She co-founded GABRIELA, a federation of women’s organizations in the Philippines.

Mananzan has been a formidable advocate for women’s rights and social justice, integrating her theological insights with grassroots activism. Her leadership in movements against tyranny and women’s liberation has significantly impacted the Church and society. Mananzan’s work includes developing an Asian feminist theology of liberation, focusing on the intersections of religion, gender, and social justice.

Book: Women Resisting Violence: Spirituality for Life

Mananzan is one of the six editors of this collection of essays, which comprises the voice of women theologians writing on issues that impact the lives of women in society and well in the Church, advocating and demanding justice for women suffering different forms of violence: economic, military, cultural, ecological, psychological, and physical violence.

5. Grace Ji-Sun Kim (South Korea)

Grace Ji-Sun Kim was born in Korea and educated in Canada, where she earned her Ph.D. from the University of Toronto. She is an ordained minister in the Presbyterian Church (USA) and teaches theology at Earlham School of Religion.

Kim hosts the Madang podcast, which features conversations on Christianity, religion, and culture. The Christian Century hosts the podcast. Additionally, she is a co-editor for the Palgrave Macmillan Series, “Asian Christianity in the Diaspora.”

Book: When God Became White: Dismantling Whiteness for a More Just Christianity

Examines the historical and theological implications of depicting Jesus and God as white males. Christianity, which originated in the ancient Near East among people of darker skin, was reimagined by European Christians who depicted Jesus with fair skin, akin to imperial rulers. Kim explores how this portrayal facilitated a colonialist posture within Christianity and its harmful global impacts. She advocates for recovering the biblical reality of a nonwhite, nongendered God, asserting that rediscovering God as Spirit leads to a more just faith, Church, and world.

6. Rita Nakashima Brock (Japan)

Rita Nakashima Brock is a Japanese and USA scholar, theologian, and activist. She obtained her Ph.D. in Philosophy of Religion and Theology from the Claremont Graduate University in California. Brock is the Senior Vice President at Volunteers of America and a Commissioned Minister in Disciples of Christ. Her work on moral injury and feminist theology has been influential in academic and practical settings. Her contributions to understanding the impact of war on soldiers’ mental health and her advocacy for gender justice have made significant strides in contemporary theological and ethical discussions.

Book:Casting Stones: Prostitution and Liberation in Asia and the United States, which won the Catholic Press Award in Gender Studies. It was the first work in feminist theology to address the topic of sex work and justice. Co-author with Susan Brooks.

7.Keun-Joo Christine Pae (Korea)

Christine is a distinguished Korean theologian who serves as Professor of Religion/Ethics and Women’s and Gender Studies at Denison University in Granville, Ohio, where she also chairs the Department of Religion. She holds a Ph.D. in Christian Social Ethics from Union Theological Seminary in New York. Christine scholarly work centers on social ethics, particularly in the areas of transnational feminist ethics, ethics of peace and war, Asian and Asian American feminist theology and ethics, spiritual activism, and U.S.–Asia relationships through war, prostitution, immigration, and religion.

Book: Embodying Antiracist Christianity: Asian American Theological Resources for Just Racial Relations

This comprehensive work addresses the imperative of antiracist practices within Christian theology from an Asian American perspective. The book brings together contributions from various scholars who explore how Asian American theological resources can be harnessed to promote justice and equality in racial relations. It examines the intersections of race, religion, and social justice, providing critical insights into how Asian American experiences and theological reflections can contribute to the broader discourse on antiracism.

8. Cristina Lledo Gomez (Philippines)

Cristina Lledo Gomez is Filipino and Australian theologian. She earned her Ph.D. in Theology from Charles Sturt University and her Master and bachelor from Catholic Institute of Sydney. Her academic and research work is geared towards promoting women’s spiritualities, feminist theologies, and ecotheologies. In recognition of her impactful scholarship, she received the 2020 Catherine Mowry Lacugna Award from the Catholic Theological Society of America for her essay “Mother Language, Mother Church, Mother Earth.” Her extensive research portfolio covers ecclesiology, feminist-maternal theology, domestic violence, clerical abuse, integral ecology, migration, and colonialism. Gomez serves as Co-Chair of the Women’s Consultation for Constructive Theology at the CTSA and is a Board Member of the College Theology Society and Ecclesiological Investigations Network.

Book: The Church as Woman and Mother 

This book explores the metaphorical and theological understandings of the Church as a nurturing maternal figure. Drawing from historical and theological foundations, Lledo Gomez examines how the Church’s maternal identity has been constructed and perceived over time, addressing both its empowering and problematic aspects. The book delves into feminist and maternal theological perspectives, challenging traditional patriarchal views and advocating for a more inclusive and nurturing vision of the Church that embraces and elevates the experiences and contributions of women within the Christian community.

9. Namsoon Kang (Korea)

Namsoon Kang is a Professor of Theology and Religion in Brite Divinity School having previously taught at the Faculty of Divinity, Cambridge University in the United Kingdom, and Methodist Theological University in Seoul, South Korea. She obtained her doctorate from Drew University, USA. Writing both in English and Korean make a great contribution on her theological reflections, teaching, researching in transdisciplinary spaces. Her particular theoretical interests are in discourses of cosmopolitanism, apophatic theology/philosophy, postmodernism, postcolonialism, feminism, and diaspora.

Book: The Handbook of Theological Education in World Christianity, co-edited by Namsoon Kang, explores various dimensions of theological education within the  global context of Christianity. This comprehensive volume delves into how theological education is structured, taught, and practiced across diverse cultural and geographical settings. It addresses key issues such as curriculum development, pedagogical methods, theological perspectives, and the challenges and opportunities faced by theological institutions worldwide.

10. Hisako Kinukawa (Japan)

Hisako Kinukawa is a Japanese theologian with a Doctor of Ministry from San Francisco Theological Seminary. She teaches at International Christian University, Lutheran Seminary, and St. Paul Graduate School. Kinukawa co-directs the Center for Feminist Theology and Ministry in Japan.

Kinukawa provides a unique perspective that combines biblical scholarship with contemporary feminist thought, offering fresh insights into the role and representation of women in biblical texts. Her work is significant in bridging cultural and historical gaps, enriching the understanding of scripture from a non-Western feminist viewpoint.

Book :Women and Jesus in Mark: A Japanese Feminist Perspective explores the encounters between women and Jesus in the Gospel of Mark, examining these interactions through the lens of contemporary Japanese Christianity. This work highlights the significant risks taken by women who approached Jesus in a patriarchal society and delves into how Jesus’ responses to these women reflect the liberating essence of the gospel.

Conclusion

Asian women theologians have profoundly influenced a postcolonial theology. Their work challenges traditional theological frameworks and advocates for justice, inclusivity, and the recognition of diverse cultural perspectives. By addressing issues such as patriarchy, colonialism, and racism, these theologians aim to dismantle oppressive structures within religious institutions and society at large.

The collective contributions of these theologians continue to inspire and shape not only Asian theological work but all work. They offer critical perspectives that challenge the status quo and pave the way for a more inclusive and just theology. Their legacy is evident in the ongoing dialogues and transformative practices within academic, ecclesial, and social contexts, fostering a theology deeply attuned to marginalized communities’ voices and experiences. Through their groundbreaking work, these theologians enrich the field of theology and contribute significantly to the broader struggles for justice and equality in the world.

__________

Yenny Delgado is a psychologist and theologian. She is a Ph.D. candidate in Psychology of Religion at the University of Lausanne. She is also the Convener of Women Doing Theology in Abya Yala and Director of Publica Theology. Yenny plays a pivotal role in fostering dialogues that amplify women’s voices and promote theological discourse rooted womanist and feminist decolonial perspectives.

Yenny Delgado

Mujeres haciendo teología en Asia

Las teólogas han reconocido desde hace mucho tiempo la necesidad de resaltar las experiencias de las mujeres y garantizar que sus voces sean escuchadas. Exponen las inconsistencias entre las enseñanzas sociales y eclesiásticas sobre los roles de las mujeres y las realidades de la vida cotidiana de las mujeres, enfrentando temas como el abuso, la violencia y la colonización.

A través de enfoques mujeristas y feministas, las teólogas desafían los sistemas opresivos y abogan por la justicia. Las teólogas asiáticas, en particular, han contribuido significativamente a estas reflexiones, ofreciendo perspectivas teológicas y bíblicas sobre liberación y diálogo interreligioso.

Si estás lista para profundizar en una exploración transformadora de la teología que confronta y desmantela las estructuras patriarcales y tradicionales centrados en occidente, estas siete teólogas asiáticas son una lectura esencial. Su trabajo teológico te provocará, desafiará e inspirará a repensar los límites teológicos tradicionales y adoptar una visión de la fe más justa e inclusiva.

Aquí las siete teólogas asiáticas cuyo trabajo debes leer:

1.     Kwok Pui-Lan (Hong Kong)

Kwok Pui-Lan, una figura destacada de la teología feminista y poscolonial asiática, es profesora de Teología Sistemática en la Escuela de Teología Candler. Tiene un doctorado de Harvard Divinity School y anteriormente ha enseñado en instituciones como Yale Divinity School y la Universidad China de Hong Kong.

La producción académica de Kwok avanza significativamente el discurso en la teología feminista y poscolonial, proporcionando perspectivas críticas que desafían los marcos teológicos tradicionales centrados en occidente. Su trabajo subraya la importancia de la teología contextual y el papel de las mujeres asiáticas en la remodelación de los estudios teológicos.

Libro: Introducción a la teología feminista asiática

Presenta los principios y metodologías de la teología feminista asiática. Entre sus obras notables se encuentran, Imaginación poscolonial y teología feminista y Las protestas de Hong Kong y teología política. Su investigación abarca la teología feminista, la teología poscolonial y la hermenéutica bíblica.

2.     Hisako Kinukawa (Japón)

Hisako Kinukawa es una teóloga japonesa con un Doctorado en Ministerio del Seminario Teológico de San Francisco. Enseña en la Universidad Cristiana Internacional, el Seminario Luterano y la Escuela de Graduados St. Paul. Kinukawa codirige el Centro de Teología y Ministerio Feminista en Japón.

Kinukawa ofrece una perspectiva única que combina la erudición bíblica con el pensamiento feminista contemporáneo, ofreciendo nuevas ideas sobre el papel y la representación de las mujeres en los textos bíblicos. Su trabajo es importante para cerrar brechas culturales e históricas y enriquecer la comprensión de las Escrituras desde un punto de vista feminista no occidental.

Libro: Las mujeres y Jesús en Marcos: una perspectiva feminista japonesa

Explora los encuentros entre las mujeres y Jesús en el Evangelio de Marcos, examinando estas interacciones a través del lente del cristianismo japonés contemporáneo. Este trabajo destaca los importantes riesgos que asumieron las mujeres que se acercaron a Jesús en una sociedad patriarcal y profundiza en cómo las respuestas de Jesús a estas mujeres reflejan la esencia liberadora del evangelio.

3.     Aruná Gnanadason (India)

Aruná Gnanadason tiene un doctorado en teología feminista y una maestría en literatura inglesa. De 1991 a 2009 dirigió el programa global sobre Mujeres en la Iglesia y la Sociedad para el Consejo Mundial de Iglesias en Ginebra y coordinó su programa “Justicia, Paz y Creación”. Participa activamente en el Movimiento de Mujeres Cristianas de la India y es la coordinadora nacional. Aruná destaca las intersecciones del patriarcado, las castas y el capitalismo global. Ella aboga por un cambio sistémico dentro de las estructuras de la iglesia y la sociedad. Su liderazgo y contribuciones académicas fomentan un discurso teológico más inclusivo y justo.

Libro: Con coraje y compasión: las mujeres y el movimiento ecuménico

En este libro Aruná  celebra las contribuciones de las mujeres en diversas esferas, incluida la iglesia y los movimientos ecuménicos. Aborda los persistentes desafíos y la violencia hacia las mujeres, pidiendo una visión teológica transformadora y una imaginación política para combatir la injusticia dentro del movimiento ecuménico.

4.     Chung Hyun Kyung (Corea del Sur)

Chung Hyun Kyung es una teóloga cristiana de Corea del Sur y es teóloga laica de la Iglesia Presbiteriana de Corea. Es profesora asociada de Teología Ecuménica en el Union Theological Seminary en Estados Unidos. Sus intereses incluyen las teologías feministas y ecofeministas, el diálogo interreligioso y la intersección de la enfermedad y la curación con la espiritualidad.

El trabajo de Chung se distingue por su innovadora integración de diversas tradiciones espirituales y sociales. Es conocida por su discurso en el Consejo Mundial de Iglesias en 1991, donde introdujo el concepto de “salim” (dar vida a las cosas) como base de su teología ecofeminista. Su enfoque interdisciplinario fomenta un diálogo dinámico entre el cristianismo y otras tradiciones religiosas, particularmente el budismo.

Libro: Lucha por volver a ser el sol: Introducción a la teología de las mujeres asiáticas

Se trata deun texto fundamental sobre la teología de las mujeres asiáticas. Refleja la síntesis que hace Chung de los movimientos populares globales, las tradiciones espirituales asiáticas y el análisis académico.

5.     Mary John Mananzan (Filipinas)

Sor Mary John Mananzan es una monja benedictina misionera de Filipinas, teóloga, autora y activista. Ha desempeñado varios cargos de liderazgo, incluido el de presidenta del St. Scholastica’s College y presidenta nacional de la Asociación de Superiores Religiosos Mayores de Filipinas. Cofundó GABRIELA, una federación de organizaciones de mujeres en Filipinas.

Sor Mary ha sido una formidable defensora de los derechos de las mujeres y la justicia social, integrando sus conocimientos teológicos con el activismo de base. Su liderazgo en movimientos contra la tiranía y la liberación de la mujer ha tenido un impacto significativo en la iglesia y la sociedad. El trabajo de Sor Mary incluye el desarrollo de una teología feminista asiática de la liberación, centrándose en las intersecciones de religión, género y justicia social.

Libro: Mujeres resistiendo la violencia: espiritualidad para la vida

Sor Mary es una de las seis editoras de esta colección de ensayos, que comprende la voz de mujeres teólogas que escriben sobre temas que impactan las vidas de las mujeres en la sociedad y en la iglesia, abogando y exigiendo justicia para las mujeres que sufren diferentes formas de violencia: violencia económica, militar, cultural, ecológica, psicológica y física.

6.     Rita Nakashima Brock (Japón)

Rita Nakashima Brock es una académica, teóloga y activista japonesa y estadounidense. Obtuvo su doctorado en Filosofía de la Religión y Teología de la Claremont Graduate University en California. Brock es la vicepresidenta senior de Volunteers of America y ministra comisionada de Discípulos de Cristo. Su trabajo sobre daño moral y teología feminista ha sido influyente en entornos académicos y prácticos. Sus contribuciones a la comprensión del impacto de la guerra en la salud mental de los soldados y su defensa de la justicia de género han logrado avances significativos en las discusiones teológicas y éticas contemporáneas.

Libro: Casting Stones: Prostitución y liberación en Asia y Estados Unidos

Con este libro Nakashima ganó el Premio de la Prensa Católica en Estudios de Género. Fue el primer trabajo en teología feminista que abordó el tema del trabajo sexual y la justicia. Co-autora con Susan Brooks Thistlethwaite.

7.     Grace Ji-Sun Kim (Corea del Sur)

Grace Ji-Sun Kim nació en Corea y se educó en Canadá, donde obtuvo su doctorado de la Universidad de Toronto. Es ministra ordenada en la Iglesia Presbiteriana (EE.UU.) y actualmente enseña teología en Earlham School of Religion.

Kim presenta el podcast Madang, que aborda conversaciones sobre cristianismo, religión y cultura. El Siglo Cristiano lo acoge. Además, es co-editora de la serie Palgrave Macmillan, “El cristianismo asiático en la diáspora“.

Libro: Cuando Dios se hizo blanco: Desmantelando la blancura para un cristianismo más justo

Kim examina las implicaciones históricas y teológicas de la descripción de Jesús y Dios como hombres blancos. El cristianismo, que tiene sus raíces en el antiguo oriente entre personas de piel más oscura, fue reinventado por los cristianos europeos que representaron a Jesús con piel clara, similar a los gobernantes imperiales. Kim explora cómo esta representación facilitó una postura colonialista dentro del cristianismo y sus dañinos impactos globales. Ella aboga por recuperar la realidad bíblica de un Dios no blanco ni de género y, según Kim, redescubrir a Dios como Espíritu conduce a una fe, una iglesia y un mundo más justos.

Las teólogas asiáticas han influido profundamente tanto en la teología asiática como decolonial. Sus trabajos desafían los marcos teológicos tradicionales y abogan por la justicia, la inclusión y el reconocimiento de diversas perspectivas culturales. Al abordar cuestiones como el patriarcado, el colonialismo y el racismo, estas teólogas pretenden desmantelar las estructuras opresivas dentro de las instituciones religiosas y la sociedad en general.

Las contribuciones colectivas de estas teólogas continúan inspirando y dando forma al trabajo teológico asiático. Ofrecen perspectivas críticas que desafían el status quo y allanan el camino para una teología más inclusiva y justa. Su legado es evidente en los diálogos continuos y las prácticas transformadoras dentro de los contextos académicos, eclesiales y sociales, fomentando una teología profundamente en sintonía con las voces y experiencias de las comunidades marginadas.

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Yenny Delgado

Psicóloga y teóloga peruana. Es candidata doctoral en Psicología de la Religión en la Universidad de Lausana. Es  convocante de Mujeres Haciendo Teología en Abya Yala y directora de Publica Theology. Yenny desempeña un papel fundamental en el fomento de diálogos que amplifican las voces de las mujeres y promueven la reflexión teológica desde las perspectivas mujerista y feminista decolonial.

Yenny Delgado