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, by Monica A. Coleman
Free Ebook , by Monica A. Coleman
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Product details
File Size: 879 KB
Print Length: 224 pages
Publisher: Fortress Press (August 29, 2008)
Publication Date: August 29, 2008
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00WKMGRBC
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Monica A. Coleman (born 1974) teaches Theology and African American Religions at Claremont School of Theology and Claremont Graduate University. She has written/edited a number of other books, such as Creating Women’s Theology: A Movement Engaging Process Thought,Ain't I a Womanist, Too?: Third Wave Womanist Religious Thought,The Dinah Project: A Handbook for Congregational Response to Sexual Violence,Not Alone: Reflections on Faith and Depression, and Bipolar Faith: A Black Woman's Journey with Depression and Faith.She wrote in the Preface to this 2008 book, “this book reflects my own faith and social commitments… This book is a womanist theology inasmuch as and because it is grounded in and tested by the religious experiences of black women… This book is also a constructive postmodern theology, a process theology, because I stand with religious scholars who are inspired by the philosophies of Alfred North Whitehead and Charles Hartshorne… This work also reflects my North American context… This book also reflects my personal taste in literature, music, and scholarship… Thus, this book represents my attempt to answer some of my own questions and reflect on my own faith while also trying to hold together the experiences of many people and communities I’ve come to know and love.â€She recalls an experience at a weekly women’s support group for domestic violence victims, with a woman she calls Lisa: “I needed something to say to Lisa. I needed a religious perspective that would not attribute her experience of violence to God… I wanted to connect the specificity of her story with a worldview that acknowledges the reality of evil and loss and finds opportunities for life in each new moment without either waiting on God to make it happen or making Lisa do it all herself. I needed a postmodernist womanist theology.†(Pg. 3)She explains, “Womanist theology is a response to sexism in black theology and racism in feminist theology…Womanist theology examines the social construction of black womanhood in relation to the African American community and religious concepts… Womanist religious scholars want to unearth the hidden voices in history, scripture, and the experiences of contemporary marginalized African American women to discover fragments that can create a narrative for the present and future… Ultimately, black women’s experiences are the foundation for womanist theology.†(Pg. 6-7)She notes, “‘Making a way out of no way’ is a central theme in black women’s struggles and God’s assistance in helping them to overcome oppression. [It] can serve as a summarizing concept for the ways that various womanist theologians describe God’s liberation of black women. But today’s context challenges a womanist theology to address the religious pluralism within the black community… a womanist theology needs to address this challenge within an explicitly postmodern framework… In order to serve black women, a postmodern framework needs to account for the pursuit of justice and the components of black religious experience.†(Pg. 9) Later, she adds, “[This concept] articulates black women’s relationships with God as they navigate the reality of their lives in the pursuit of wholeness and peace.†(Pg. 12) Still later, she adds, “It is an expression that acknowledges God’s role in providing possibilities that are not apparent in the experiences of the past alone…. possibilities offered by God into decisions that lead to survival, quality of life, and liberation for black women.†(Pg. 36)She states, “Womanist theologians who discuss salvation address the suffering and desperate situations of black women… For womanist theologians, salvation flows from their understandings of Jesus Christ. Black women identify with the experiences of Jesus… womanist theologies understand that salvation is not always liberation or freedom from all pain and suffering…. Most important, womanist discussions of salvation bring strong metaphorical language to a constructive womanist theology… Womanist theologians use familiar and indigenous expressions of black women and black religion to add particularity and power to their analysis of what it is that makes us whole.†(Pg. 31-32)She observes, “Postmodern theology describes the relationship between God and the world in ways that are consonant with life in the late twentieth and early twenty-first centuries… More specifically, process theology explains the constant sense of change in the world and how we exist in the midst of stability and instability… process theology… also analyzes the factors that prevent the world from being the beautiful, harmonious, adventurous place that God desires.†(Pg. 45)She concludes, “Postmodern womanist theology is an activity, It is a verb, a gerund. Health and wholeness come through teachING, healING… and creatively transformING… We are not saved apart from the communities in which we participate… Postmodern womanist theology recognizes the leaders of these communities as Saviors… A Savior is known by what she does… She leads a community that makes a way out of no way… Saviors are often those whom wider society least suspects… Postmodern womanist theology argues that a black woman is often Christ… This quest for health and wholeness focuses on social justice in local communities… These communities acknowledge the presence of God and God’s novelty in all the happenings of the world and in every element of creation.†(Pg. 169-171)This is a creative and original perspective on womanist theology, that will be of great interest to those studying Womanism, Black Theology, and related fields.
Being one who is new to both Womanist Theology and Process Philosophy, I appreciate Making a Way Out of No Way for its accessibility. Having read quite a few books on Whiteheadian theology, I realized that it is a rare quality among process thinkers to be able to express complex ideas in manageable and lucid doses. I am delighted that Dr. Coleman is among the talented few.One of the greatest contributions of process philosophy is undoubtedly its ability to incorporate a myriad of human experiences into a unified whole. By bringing together the African Indigenous Spiritual Traditions, Womanist Theology and Process Metaphysics, Dr. Coleman took me on a spiritual journey like no other. Not only is this book true to the suffering of the world, it also offers reasonable and genuine hope for the future. Brutal honesty and hope always go hand in hand for any prophetic discourse. That is why I love this book so much! I highly recommend this book!
Making A Way Out of No Way is truly a remarkable work. The author unlocks the traditional Christian mindset and opens scholarly ideas relating to the social-emotional and political plight of Afro-American women in connection to their religious and spiritual outlook. This is an extraordinary view of how Christ and salvation is interconnected to what I call the Mother Principle but the author refers to as Womanist Theology. The author magnificently demonstrates the connection between the Afro-American Womanist Theology, aspects of salvation, and African Indigenous Spirituality. Making a Way Out of No Way: A Womanist Theology is a must read for women in seminary training. This is a timely book for my spiritual journey and I am very thankful for this brilliant contribution to the spirituality and theology fields. I am looking forward to future works of author, Monica A. Coleman.
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Making a Way out of No way was an excellent introduction into a black postmodern womanist appropriation of process theology.While I myself do not prefer to use process categories and Whiteheadian metaphysics, I sympathize with Coleman's reconstruction of the Christian faith for the 21st century.Theologically speaking, I have a few disagreements with Coleman since I am not a process theologian, but as a relational theologian working within the African American religious tradition, I would highly reocommend this work.
it's fine
The book had a great price and the author was a professor of one of my friend. The part regarding spiritual possession is of great help and changed my perspective on spiritual possession as a whole.
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