The Uneasy Expansion of Reformed Theological Education in Latin America: Proliferation, Tensions, and Possibilities

By Dr. Gonzalo David

In recent years, we have witnessed a proliferation of Protestant and Evangelical seminaries across Latin America. This phenomenon might appear to be a positive sign, suggesting a growing interest in theological formation. Yet it also raises several issues that deserve careful attention.

When I refer to this increase in theological seminaries, I am thinking particularly of the Protestant and Evangelical churches I know best: the Reformed world in all its diverse expressions—even if, within the confessional Presbyterian sector, there are disagreements about what truly counts as “Reformed” in historical and theological terms [I]. It is essential to delimit this field of analysis in relation to its features, since the institutions in question differ markedly—by nature, development, and academic status—from the Catholic universities that dominate theological education in much of the region.

What follows, then, is not a comprehensive analysis of the Reformed milieu, but rather a general sketch of one of its internal phenomena, an interpretive proposal, and a few concluding reflections.

Institutional Fragility 

The main problem I identify—and from which most others stem—is that many of these seminaries have been created under the logic of our free-market model: supply follows perceived demand. In this case, the “demand” comes from a growing interest in biblical and theological education, often among Pentecostal believers who have recently discovered the Reformed tradition.

The issue, in my view, is not the motivation behind these initiatives but the fact that most of them fail to meet even minimal academic standards. These seminaries are rarely subject to any external quality control or accreditation. By relying on the information, they themselves provide, we can observe that many of their instructors lack the proper academic preparation to teach—let alone expertise in the specific areas of the courses they offer.

In some cases, these teachers do hold degrees or even graduate credentials, but those degrees often come from institutions of equally questionable quality [II]. Moreover, there are typically no formal partnerships, faculty or student exchanges, research programs or publications—criteria commonly used in evaluating higher education institutions.

These shortcomings reveal not only institutional fragility but also a deeper intellectual problem: these seminaries tend to be spaces of information transfer rather than critical reflection or knowledge production. They operate within a very limited theological culture—largely confined to conservative Anglo-Saxon Reformed theology, a small and academically marginal current within global theological production.

Entire traditions are simply ignored, such as the Franco-German theological world, which has shaped Western theological thought for the past two centuries, or the increasingly vibrant Latin American, Asian, and African theologies [III]. This is troubling because a proper undergraduate program in theology should provide a set of core contents ensuring that students acquire essential knowledge and skills. In these seminaries, that standard is not being met.

As a result, many graduates find themselves poorly equipped for advanced study, lacking the necessary intellectual and academic tools to pursue postgraduate education effectively.

A concrete example of the lack of academic understanding behind some of these projects can be seen in seminaries that simultaneously offer both a Bachelor’s degree in Theology and a Master of Divinity (M.Div.), as if the latter were a natural continuation of the former. Anyone even moderately familiar with theological education in the Western world knows that the Master of Divinity is a professional degree, originally designed in the Anglo-American context for individuals with a prior Bachelor of Arts to prepare for ordination or ministry. Over time, it replaced the older Bachelor of Divinity (B.Div.). In other words, the M.Div. is the first degree in theology for those entering ministry from another academic background—it is not a specialized postgraduate degree. In continental Europe and Latin America, its rough equivalent would be the Licenciatura en Teología.

The Latin American Particularity of Protestant and Evangelical Theological Education

Given this situation, what possible solutions might we envision? First, we must recognize that our ecclesial, theological, and historical context differs fundamentally from that of Europe, Asia, or North America. In Latin America, only a handful of Protestant or Evangelical theological faculties are officially recognized by the state [IV] or accredited within the national higher education systems—and among those, few belong to Reformed or Reformed-leaning traditions.

There are examples in countries like Costa Rica, Argentina, Paraguay, and Nicaragua, but they are exceptions rather than the rule. Any realistic diagnosis must take this into account.

Furthermore, the creation of theological seminaries in our region rests on the principle of academic freedom, grounded in the universal right to education recognized by international human rights conventions. It would therefore be mistaken to argue that the state should necessarily regulate the founding of such institutions. The solutions should not follow totalitarian impulses, even if the abuse of this freedom gives rise to legitimate concerns.

On the one hand, these initiatives arise from the exercise of a right; on the other, they demand ethical and academic responsibility from those who lead them. The evidence suggests that this dual dimension—freedom and responsibility—is not equally understood or respected by all actors involved.

Denominational, Interdenominational, and Para-ecclesial Seminaries

Within this landscape, we can distinguish between denominational [V], interdenominational [VI], and para-ecclesial seminaries [VII]. The first are sustained by a single denomination; the second, by multiple denominations; and the third emerge from personal or collective initiatives—whether through associations or foundations—that do not answer to any specific church body.

In my view, denominational and interdenominational seminaries have a better chance of developing sustainable academic projects capable of maintaining higher quality standards. Since they are accountable to one or more church bodies, they are more likely to receive long-term investment—both human and financial—and to address internal weaknesses.

Para-ecclesial seminaries, by contrast, depend on the efforts of a small group of individuals. Such efforts require at least a few essential elements from the outset: financial resources, perseverance, administrative competence, and a basic understanding of theological education. Without these, it is difficult for any project to survive more than a few years.

A frequent objection regarding denominational and interdenominational seminaries is that, while they may enjoy more stability and resources, they tend to limit academic freedom because of their confessional commitments. This tension—between institutional support and intellectual autonomy—is real. Yet it is also important to remember that every educational institution operates from a guiding vision or worldview. Catholic theological faculties, for instance, which are often integrated into state-recognized universities, must meet both academic and magisterial standards. They are no less confessional for being academically rigorous.

Conclusion

Given all that was discussed, there is an urgent need for systematic, quantitative research on the phenomena recently described —data on the number of Protestant and Evangelical seminaries established in recent years, the academic qualifications of their faculty, their publication output, student graduation rates, and the long-term trajectories of their graduates.

Such research would provide a clearer picture of these seminaries and their evolution in Latin America, especially regarding institutional development and sustainability. At present, this remains an almost unexplored field, and this lack of data poses serious methodological challenges for anyone seeking to analyze it properly.

Still, while the current situation is concerning, this concern should be tempered with perspective. The historical Protestant denominations possess a significant opportunity: to build strong, durable educational projects that could meaningfully contribute to theological reflection and production in the Global Christianity. 

It has been several decades since liberation theologies first emerged in Latin America—movements that, regardless of one’s theological stance toward them, demonstrated that our continent can produce intellectually vigorous and contextually relevant theology. Coupled with the fact that Spanish is the world’s second most spoken language, this should remind us that Latin America remains a fertile ground for the flourishing of theological ideas that speak meaningfully to our troubled times.


Notes

[I] Presbyterians of various branches, Reformed Baptists, Reformed Pentecostals, Anglicans, and others.

[II] In the North American context, one way to determine whether a seminary meets minimum academic standards is to check whether it is accredited by the Association of Theological Schools in the United States and Canada (ATS). Some may question the rigor of certain ATS-accredited institutions, but it remains the official benchmark.

[III] A separate but related issue concerns the generally weak training offered in biblical studies—especially in exegesis and ancient languages—throughout Latin American theological education.

[IV] Examples include the Universidad Evangélica de las Américas and the Universidad Bíblica Latinoamericana in Costa Rica; the Martin Luther King Jr. University in Nicaragua; and the Corporación Universitaria Reformada in Colombia, among others.

[V] Regional examples include denominational seminaries such as the Seminario Teológico Bautista (Chile), the Centro de Estudios Pastorales (CEP), and the Seminario Teológico Presbiteriano IPCH.

[VI] For instance, the Comunidad Teológica Evangélica (Chile) and similar collaborative networks across the continent.

[VII] Examples include the Instituto Bíblico Nacional (Chile), the Seminario Teológico Reformado (Chile), and the Seminario Martin Bucer.

Dr. Rev. Gonzalo David: Doctor in Philosophy, Université de Montpellier Paul-Valéry, France. Doctor in Theology, Faculté de théologie protestante de Montpellier, France. Research Fellow – Neo-Calvinism Research Institute. Theological University Utrecht.

Publica

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.

_______________

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

Women of Abya Yala

By Yenny Delgado

After many decades of work and mobilization against laws that seek control over women’s roles in society, maternity decisions, women’s political participation, and women’s ecclesiastical leadership, among others. The women’s movement raised its voice for equality and equity in society.

In society’s meta-narrative and Judeo-Christian theological belief, man is at the center of power, society, culture, and religious practices. From the patriarchal political rules, legislative bodies are made up primarily of men that legislate on the morality of the framework of society. Indeed, for centuries the place of women has often been a place of marginalization and submission both in society and ecclesiastical spaces. This marginalization hurts the community and leads to a fracture of women’s identity, lack of clear opportunities for leadership, oppression in the family structure, and forced assimilation to cultural norms that impact social dynamics and women’s theological reflection. 

The women of Abya Yala* have experienced the colonization of our bodies and territories, humiliation, and lack of recognition of self-identity as a native population. A society built on colonizing the land and forcing native women to navigate the oppressor’s culture, history, and religious practice makes native women doubly vulnerable.

In the history of the women’s movement, the Native women’s participation, our presence, voice, and needs have been invisible. The main protagonist of the women’s struggle has long been represented by European-descendant women, who mobilized for the right to have equal participation as white men. However, other voices were left behind, even though Native women had been denouncing for decades; ethnic discrimination, racism, and supremacist ideologies were increasingly practiced.

Under this context, a theological reflection as women of Abya Yala aims to decolonize and liberate the living conditions of women through understanding our historical experiences. Recognizing the struggle and the value of our ancestral memories, our original languages, and spiritual practices provide the necessary recognition and open an opportunity for renewed discourse on the women’s movement and action in the public square and throughout society.

Womanist derives from the word “woman.”

Womanism derives from the word “woman,” and in the historical sense of the term, womanist comes from the experience of African-descendant women in the United States who were enslaved and often passed from childhood to adulthood at a young age to assume household responsibilities in the process of generational slavery to which they were subjected.

Native women’s experiences were similar; women were confined to service and forced servitude, including sexual abuse from colonizers and forced work on their own land. On the other hand, European descendant women in Abya Yala distanced themself from colonizing history. They played the role of daughters, wives, and mothers of colonizers and enslavers in Abya Yala. The lack of reflection or recognition of this history of women further highlights the benefits and positions of power and status afforded them in a white supremacist patriarchal society. Indeed, in the United States, it is estimated that approximately 40% of all enslavers of women and men of African descent based on the census from 1850 to 1860 were White women. These facts show the inequality in the women’s movement from the three significant ethnic communities (Native, African, and European descendants in Abya Yala) looking to approach liberation on women’s role in society and religious spaces.

Womanist theology against colonization and patriarchy

Women theologians of African and Native descendants in the late 1970s understood the conditions for women to visualize and have their voice. The theologians highlighted how the texts were predominantly written by white theologians and did not consider the perspectives and viewpoints of women in the church. Womanists created a methodological approach to studying and writing theology that focuses on the experience of women who struggle against oppression and colonization. 

Women developed new theologies through their role as professors, pastors, and leaders advocating for a place in the dialogue for women’s studies and perspectives in theological spaces, as well as in the field of ethical theology in which the understanding and regulations of moral norms have governed the society, the house, and the church for a long time.

The last few decades have been influential as women began to expose the triple dynamics of ethnicity, sex, and economic oppression in a colonized land. Women advocated for the right to freedom to do theological and social work from different disciplines and use intersectional work thanks to the contribution of Kimberly Crenshaw, who, since 1989, has worked on the concept of intersectionality-related systems of oppression, domination, and discrimination in the United States. Her social and academic contributions open new doors to another way of reflection. The results of these battles have given women greater autonomy in society and are now promoted as good policies in progressive governments, but still, many more challenges are ahead. 

Today we can see some results, which show in practice and establishment not only in a society where we can see women presidents and congresswomen but also in the church, with leading women becoming theologians, bishops, pastors, ruling elders, and other vital roles.

From this historical analysis, a better understanding of the women of Abya Yala can show a broader approach to how women re-imagine other forms of women who have gone through all the complex situations in a patriarchal and colonial society.

Today is clear: Abya Yala’s women empower themselves with reflections on a historical colonial experience, ancestral memory of resistance, and hope for the new future that allows them to continue raising their voices in a context of violence, disadvantages, and oppression. The discourse of the “monolithic and universal history of the women’s movement” is now amplified to integrate the native women’s history, memory, and public faith practice that continues to be shared around the community.

The countless number of unsolved cases involving disappearances and murders of women and girls of Native descendants in the Abya Yala is an example that can show the lack of attention to women’s disadvantage. A long way from the native women’s concerns was liberation in responding to historical facts and working intensely in a decolonizing Christianity from Abya Yala. However, until 2022, the cases of inequality, womencide, and discrimination against Native women of the continent struggle for true representation in academia and at a political level that continues to practice colonial ideologies.

Today the problems of ending a colonial narrative and policies are still on the agenda. Ensuring the right for native languages to be taught, access to land to cultivate and ownership, and ending forced sterilizations for governments as forms of birth control of native populations continue to be issues that women need to advocate for in the women’s movement.

Why are women in a situation of disadvantage? Reading and interpreting the Bible in context is necessary from the theological vantage point. We can read in Genesis that woman was created in the image of God. Women are not only instruments of God but call to be active in the life of God’s message. As we can read in the Bible, many women took the liberation role, such as Esther, Ruth, Mary, Lydia, and others, many of whom we will never know their names. Active participation and leadership are interwoven with pain, discrimination, and oppression were part of a religious control system that we recognize is part of women’s path.

Women of Abya Yala, from a womanist and decolonial perspective, continue to work for more inclusive practices, liberation, and proclaiming a prophetic message across the continent.

Yenny Delgado

Inclusive Communities: Hope for women living with HIV and AIDS

Women’s living with HIV increases every day in the face of discrimination, inequality and impoverishment. The lack of inclusive communities that promote healthy coexistence impacts women’s ability to navigate society after a positive diagnostic. As a community of faith, the church can and should provide support and accompany people living with HIV and AIDS.An open and inclusive community can give hope to women living with HIV and help to prevent discrimination.

Women: The face of HIV and AIDS

The United Nations’ most recent data from 2021 shows that 53% of people living with HIV are women and girls.  Many of the women live in impoverished situations and have adequate information. Moreover, approximately a quarter of people living with HIV do not know they are infected, and not knowing they are infected puts them and others at risk.  

Many societies have already marginalized women and girls’ voices and opportunities, but a positive HIV diagnosis’s added burden can further close doors.  Indeed, the rejection, stigma, and discrimination towards women have a significant impact, especially in a conservative society that does not openly discuss sexuality. 

Married and single women are infected every day. The marital and partnership infidelity and promiscuity of men coupled with abuse led to adverse situations. Patriarchal societies have created a system of double standards with different parameters to measure the behavior of men and women, justifying the mistreatment and exclusion of the female body, leading it to bear great suffering. The double standard is compounded by the expectations that women should be faithful, passive, modest, submission and resign themselves to all the conditions men set for them. 

The virus outbreak walks along with various factors in terms of gender and power relations. The behavior patterns regulated by an oppressive system show the inequality and abuse in which women live, which creates and maintains vulnerability in the transmission of the virus and, therefore, the feminization of HIV.  

Faced with this situation, many women may feel trapped and unable to do something to improve and deal with their condition, losing interest in continuing to live.  When starting treatment, women must be in situations daily and for the rest of their lives. It is essential to highlight that if medical treatment is accompanied by family support, a good diet, a positive attitude, and participating in a supportive community, infected individuals can manage many aspects of the disease.

Resistance is the Action of Hope

For women living with HIV, hope is a strength and a spiritual experience since it is related to the search for themselves, the value of their bodies, and the meaning of life. Some women mobilized and approached in support groups. Women are creating an alternative of coexistence that allows them to live in better conditions, creating communities that enable them to face discrimination and impoverishment more effectively, situations in which they live.

Living with HIV is no longer a diagnosis of death. Still, a new life condition allows them multiple challenges and opportunities to grow as women, show themselves, and assert rights they did not recognize before. 

From a pastoral and theological lens, congregations and community members need to be a place of sanctuary and welcome.  As individuals recognize that God walks by their side, restores dignity, and allows them to begin the process of restoring their identity, that is, of the image they have of themselves and the desire to revalue it, that they are God’s image. 

Women are no longer alone; it is God who has taken his side walking amid their suffering. Hope is now oriented towards the future, through the transformation of the present, and in the search for the fullness of life.

Inclusive Faith Communities

The proposal to live in an inclusive community is an alternative to the vertical, authoritarian, and exclusive system that separates and oppresses women living with HIV. We believe that an inclusive community must live the values of the kingdom of God, which allow us to think and resist, a place where we share our experiences, experiences, and struggles that living with HIV brings.

Undoubtedly, the hope that women have as the certainty that God is with them renews the struggle to continue living. Building this inclusive community is not only being a meeting space; it must be sought to be a space for spiritual development that allows us to grow, liberate ourselves and accompany us in resistance.

As communities of faith, we must believe God gives us a double portion of strength and hope that allows us to become a community that allows itself to be accompanied and accompanied. There is no doubt that God shows his presence in all its fullness.

__________________

Yenny Delgado

Psychologist and theologian. Ruler elder in the PCUSA. She is a doctoral candidate in Sciences of Religions at the University of Lausanne, Switzerland. She writes about the intersections between ancestral memory, politics, womanist and public faith.

Yenny Delgado