Theologizing is heavily influenced by history and context. The theology of an upper class, European, cis-gendered man will certainly be different from a lower-class woman from the South America. These are two extremes, but they illustrate the notion of context never being separate from theology. In multiple readings, the theology of the author is centered around the present context which they live in, and also their history which has shaped their context. Context includes a vast majority of circumstances that surround a person’s life ranging from social background to gender. In this report, the interplay of context and theology will be examined with emphasis on how gender plays into this subject. When speaking about gender in the context …show more content…
She says that context “shapes my being and my acting, my seeing and my feeling, my speech and my silence.” The context women in Latin American have been surrounded by is one that is heavily patriarchal. Context shaping theology is shown as participate in an organic theology; a theology that is present in the everyday aspects of their lives; this theologizing is an option for them in the patriarchal society. Gebara places emphasis on doing theology in daily life. Also in her article, Gebara mentions how liberation of women requires the realization of oppression. The realization is not unlike that of the feminist Mariology who began looking at different interpretations for Mary when they became aware that the norm was oppressive. When people become aware of the history, the become motivated to make …show more content…
The Mary of Latin America is known as Our Lady of Guadalupe. Our Lady’s first manifestation represents the encounter between the Spanish gospel and the Latin American culture. Leonardo Boff’s “The Liberative Method of the Dark Virgin” illustrates Western theology coinciding with another culture to produce a theology that is neither one nor the other, but the result of the Indigenous people integrating the Bible into their way of life. Our Lady represents this joining of two opposites. She maintains an Aztec appearance dressed with in the colours of the Aztecs with flowers adorning her clothes, and the sun and moon appearing around her. Although her initial appearance is of an Aztec deity, the Christian cross is at the base of her neck. Our Lady of Guadalupe is now “a part of the Aztec culture, she yet remains the Mother of the Son who was crucified for our liberation.” Our Lady of Guadalupe demonstrates the possibility for being fully Christian and fully Aztec at the same