By Stephanie M. Crumpton
This publication is ready Black women's look for relationships and encounters that aid therapeutic from intimate and cultural violence. Narratives offer an ethnographic image of this violence, whereas elevating matters over even if present paradigms for pastoral care and counseling are congruent with what percentage Black ladies process healing.
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Additional resources for A Womanist Pastoral Theology against Intimate and Cultural Violence
A second step in understanding the theological complexities involved in Black women’s faith in light of violence concerns classic Christian ideas about what actually took place when Jesus’s body was crucified. In Sisters in the Wilderness: The Challenge of Womanist God Talk,30 Williams examines the implications of classic doctrines of the atonement on Black women considering their historic experiences of enslavement, forced surrogacy, and servitude to White owners and employers. She is concerned with the impact of classic atonement theories on Black women who consider atonement a point of reference for making sense of God’s regard for them in light of their oppression.
Williams deconstructs these doctrines and reveals the painful implications they can have for communities struggling to reconcile collective experiences of institutionalized surrogacy with notions about the saving work of Jesus’s surrogacy. Introduction 19 Her analysis examines the particular sociopolitical and cultural context that informed the theological language used to articulate theories of atonement. In her deconstruction she reminds us that all language is deeply embedded in the social, political, and cultural themes that dominate particular historical contexts and she examines the particular sociopolitical and cultural context that informed the theological language that have been used to articulate classic theories of atonement.
So that’s what I write about. Writing is where Eliza worked out her traumatic experiences, and much of working it out had to do with the gratification she felt in being able to help someone by letting them know that they were not alone. In short, she rarely shared her story simply for the purposes of her own healing. That was secondary to her primary concern to help others. When I asked her about when and how she chose to tell her story, it occurred to her that she had not ever intentionally done so for her own healing and recovery.
A Womanist Pastoral Theology against Intimate and Cultural Violence by Stephanie M. Crumpton