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A Liberative Epistemology

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Part of the Palgrave Macmillan’s Content and Context in Theological Ethics book series (CCTE)

Abstract

God’s solidary love, incarnate in Jesus Christ, offers the means of reconciliation with humanity, which we accept in conversion, a turn toward God. But conversions are not only concerned with the turn to faith; conversion also underpins turns to practice. Given the previous chapter’s assertion that conversion in a Christian context can be narrowly focused on a spiritualized, individual, after-life-focused salvation, what is the nature of conversion when salvation is understood to intend this-worldly, concrete, material effects, brought about by transformations that enable more abundant lives and more just love?

Keywords

Black Woman Critical Awareness Social Location Epistemic Community Epistemological Concern 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    Liz Stanley and Sue Wise, Breaking out Again: Feminist Ontology and Epistemology (New York: Routledge, 1993).Google Scholar
  2. 2.
    Robert Audi, ed., Cambridge Dictionary of Philosophy (New York: Cambridge University Press, 1995), 273.Google Scholar
  3. 3.
    See for instance Lorraine Code, What Can She Know? Feminist Theory and the Construction of Knowledge (Ithaca, NY: Cornell University Press, 1991) andGoogle Scholar
  4. Linda Alcoff and Elizabeth Potter, eds., Feminist Epistemologies (New York: Routledge, 1993).Google Scholar
  5. 4.
    Patricia Hill Collins, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (New York: Routledge, 2000).Google Scholar
  6. See also Nancy Pineda-Madrid, “Notes toward a ChicanaFeminist Epistemology (and Why It Is Important for Latina Feminist Theologies),” in A Reader in Latina Feminist Theology: Religion and Justice, ed. María Pilar Aquino, Daisy L. Machado, and Jeanette Rodríguez (Austin, TX: University of Texas Press, 2002).Google Scholar
  7. 5.
    Nancy Hartsock, Money, Sex, and Power: Toward a Feminist Historical Materialism (Boston, MA: Northeastern University Press, 1983).Google Scholar
  8. 15.
    Note, for instance, Stacey Floyd-Thomas’ direct engagement of womanist epistemological tasks in Stacey M. Floyd-Thomas, ed., Deeper Shades of Purple: Womanism in Religion and Society (New York: New York University Press, 2006).Google Scholar
  9. See also Kwok Puilan’s exploration of the development of a postcolonial imagination as an epistemological decolonization in Kwok Puilan, Postcolonial Imagination and Feminist Theology (Louisville, KY: Westminster John Knox Press, 2005).Google Scholar
  10. 20.
    Ada María Isasi-Díaz, La Lucha Continues: Mujerista Theology. (Maryknoll, NY: Orbis Books, 2004), 98.Google Scholar
  11. 23.
    Andrea Smith, “Walking in Balance: The Spirituality/Liberation Praxis of Native Women,” in Lift Every Voice: Constructing Christian Theologies from the Underside, ed. Susan Brooks Thistlethwaite and Mary Potter Engel (Maryknoll, NY: Orbis Books, 1998), 55. Emphasis in original.Google Scholar
  12. 25.
    A critical formulation appears in Ignacio Ellacuría, “Hacia Una Fundamentación Del Método Teológico Latinoamericano,” Estudios centroamericanos August-September, no. 30 (1975): 419. Emphasis added.Google Scholar
  13. 30.
    Chela Sandoval, Methodology of the Oppressed (Minneapolis, MN: University of Minnesota Press, 2000), 27.Google Scholar
  14. 32.
    Isasi-Díaz, La Lucha Continues, 100. Isasi-Díaz is referencing Otto Maduro, Mapas Para La Fiesta: Reflexiones Latinoamericanas Sobre La Crisis Y El Conocimiento (Cap. Federal, Rep. Argentina: Centro Nueva Tierra para la Promociot’n Social y Pastoral, 1992), 137.Google Scholar

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© Tammerie Day 2012

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