So Far From God, by Ana Castillo

This narrative speaks volumes about the author’s culture, which describes her religion, as well as the lifestyle of typical Hispanic families. In Latino or Chicano culture, we find that gender as well as religion plays a huge role in the lives of many individuals, causing them to shape a stereotypical kind of culture. Catholicism is one of the major forms of religion in Hispanic and Latin countries due to the influence from the Europeans. This made many of the Latin American Countries adopt this religious practice regardless of their belief. To this day, many practice Catholicism as a way to appeal to cultural norms. We see the importance of religion to the girl’s family, especially her father. Throughout the story we see the girl’s search for her own religious relationship through her abuela instead of the one forced upon her by her parents. The other influence that culture has is on gender roles within the family dynamic. Throughout the story we see the girl made fun of for her hands and for being different. This is because in latin culture girls are supposed to be dainty and gentle. They were not meant to be violent or rash, like the young teenage girl was. The gender roles constructed by culture were what her father tried to assign her into, and her mother enforcing them,

So Far From God is a Chicana feminist novel written by Ana Castillo. Castillo’s novel consists of four main characters: La Loca (The crazy one), Fe (Faith), Caridad (Charity), and Esperanza (Hope). La Loca is given her nickname after being resurrected from the dead. In reality, she had a seizure and did not die. The town and family consider her to be crazy because of her aversion to human contact. Fe too is considered insane. She spends a year screaming after her fiance calls of their wedding. Fe eventually marries her cousin because it is the only way she will have the house and dishwasher she’s always dreamed of. Caridad is attacked because of her sexual liberation. Esperanza decides to take her destiny into her own hands and becomes a journalist, but is sent to the middle east where she is killed. After all of the daughters are dead the mother founds the Group M.O.M.As (Mothers of Martyrs and Saints) and becomes empowered through her involvement in the organization. Castillo demonstrates injustice in patriarchy in symbolism and magical realism.

Often times we are at a loss for words when it comes to talking about the person of the Holy Spirit. Beth Felker Jones in her work entitled “God the Spirit” serves as an introduction to the study of the Holy Spirit in a distinctly Wesleyan and Ecumenical Perspective. Jones is working against the notion that the doctrine of the Holy Spirit is often the most neglected of all Christian teachings (1). She recognizes her experience within the Wesleyan tradition as one that shapes her pneumatology and this book. She asserts that one of Wesleyan Christianity’s special gifts is it’s “leaning against any tendency to neglect the Spirit” (4). Even with this framework she aims to place the Wesleyan perspective in a larger ecumenical milieu that shows the continuity of a Wesleyan pneumatology with the Tradition of the Church. Overall, her approach is very accessible, as she assumes very little and writes in such a way that allows her to cover large dogmatic topics clearly and concisely. By merit of simply being an introduction only style book, there is the risk of glossing over topics and not providing enough in depth discussion to fully understand and comprehend the doctrine discussed. A reader should feel confident that Jones has indeed provided us with a solid introduction to Wesleyan pneumatology that has the ability to bear fruit and initiate growth in the life of the believer.

In the beginning, there were mothers. Like goddesses they create life, nurturing their offspring into adulthood and beyond. Through wisdom, culture, and tradition they educate their young on the wonders of life, gracing us with the opportunity to follow in their footsteps to become mothers ourselves. Through the study of Chicana feminism, it becomes apparent how motherhood is a recurring theme throughout much Chicana feminist art and literature, often discussing how these women fostered growth in multiple facets of their being through their general life experience. Perhaps, this is due to the role of a mother weaving the lives of their children, nursing them, guiding them, and creating a life that implements their own values and beliefs. They have the opportunity to create a mirror image or even an entirely new and improved version of themselves. Whether the maternal figure is a hero or villain, traditional or nontraditional, tangible or fictitious, these characters play a vital role in shaping the Chicana feminism we see today.

There are many common pregnancy alternatives, but most often the resulting decision is abortion because it is effortless. Abortion is endings a women’s pregnancy by removing or forcing a fetus or embryo from the mother’s womb before it is able to survive on its own. Not all abortions are purposely done some are spontaneous like when a women that has a miscarriage. Rather abortion is done purposely or naturally it is a worldwide complication as to it being wrong or right. Abortion is an ethical issue that will be analyzed according to a personal worldview and Christian worldview. Ethical thinking will be examined by value-based decisions that address abortion from the perspective of a Christian worldview and comparing it to a personal assumption by addressing ethical dilemma, core beliefs, resolution, evaluation, and comparison.

La Loca’s resurrection is a turning point in Sofi’s personal realization of her inner voice. It is a point where she starts to question God’s wisdom and protests the church (23). Father Jerome, who plays a symbolic role as a sexist religious leader, attributes La Loca’s resurrection to the “devil” (24). It is significant because the Catholic church, which he supposed to follow, encourages its adherents to believe in miracles. Hence, his explanation of the resurrection is contradictory to what he supposed to preach. Sofi protests his “mere suggestion”—maybe for the first time in her adult life—and describes her daughter’s resurrection as a “miracle” (23). Noticeably, the crowd, who attends La Loca’s

Before the premises are argued for, the following assumptions must be made. I will follow the same assumptions that Judith Thompson made in her paper. These assumptions are that a fetus is considered a human and that this argument will exclude the extreme circumstances such as rape. Therefore, this paper will focus solely on consensual sex and the morals of abortion following such intercourse, even in the case of dangers to the mothers’ life.

Lastly, Sor Juana concludes with, “your arrogance is allied/ with the world, the flesh, and the devil!” (A Sor Juana Anthology 113). Ultimately, Sor Juana directly refers to men and the patriarchy as evil. This revelation coming from a nun is all the more significant as the church looks down on both evil and sin. Ultimately, her role allows her more influence and gives more significance to her writing as seen by Sor Juana’s uncovering of the patriarchy as evil and sinful.

Susan Sherwin’s view on abortion is primarily focused through the lens of feminist philosophy. Her article focuses primarily on how the feminist view provides more holistic, and less cold view on the topic of abortion that is more inclusive of the mother. The feminist view of abortion is primarily focused on looking at the factors that affect the mother through the process of the abortion, such as a woman’s feelings around the fetus, is conception, her partner, and her obligations. These are all factors that are not usually thought of by non-feminist thinkers. This is usually because the discussion around this topic is, as the author puts it “generally grounded in masculinist concepts of freedom (such as privacy, individual choice, and individuals’ property rights with respect to their own bodies)” (Sherwin.1997, 100). This view, as she puts it, primarily focuses on the morality and legal aspects of abortion. The basis of Sherwin’s paper centers around a feminist model from which to look at abortion. This model takes into account the emotional impact that an unwanted pregnancy has on the woman, who will be impacted most by this event. It gives sole power of design to the woman, who “may make mistakes in their moral judgements, but no one else can be assumed to have the authority to evaluate and overrule their judgements”. (Sherwin.1997, 102) Sherwin also advocates against the division of the mother and the fetus as separate entities during bioethical discussions. This also

Throughout a person’s lifetime, he or she is likely to encounter a death that will have a profound effect on the way they look at themselves and the world around them. This is true for Janie Crawford, the main character of the novel Their Eyes Were Watching God by Zora Neale Hurston. The book takes place in the early 1900s and follows the life of a young black woman named Janie; her story is told in the form of a flashback as she describes her life to her friend Pheoby. Her tale begins when she is a teenager, illustrating her life with her grandmother and three different men up until her return to Eatonville. It follows her quest to find true love, and shows her grow stronger despite the judgment she faces. During Janie’s life, she loses

La Loca, the families youngest daughter, had an encounter with both God and Satan. She told the people of her town, Tome, that she has been to hell, pulgatorio and heaven. “God sent me back to help you all, to pray for you all…” (Page 24) When La Loca was three years old, she had what the doctors and people in the town believes was a seizure caused by the baby having unknown Epilepsy. However, the way the narrator described what happened was “. . . the little body possessed by something unknown that caused her to thrash about violently until finally she fell off the bed.” (Page 20) Following this situation, right before the family and close friends was going to bury the baby, the casket opened and the what is now alive, little girl sat up

Even though many people practice pro-life because of their religion, it may be surprising to learn that catholic women are 29% more likely to get an abortion than Protestant women, though they are as likely as all women to do so2. In Christianity abortion has been considered homicide since Pope Sixtus V declared it so, but the debate didn’t become heated until the 19th century1. So even these pro-life supporters sometimes find the circumstances where abortion is necessary. An example of a situation where you may see this is in a given situation where bearing a child and giving birth would kill the mother because of health issues or womb complications the fetus would have. It’s said that the risks of death associated with childbirth is 10 times higher than

This author has chosen to discuss the ethical issues of abortion. This is a highly debated topic that will exist amongst women. It is happening at high rates. “In 2013, 664,435 legal induced abortions

“‘A girl, 11 years old, was raped by her priest and became pregnant. The priest took her in for an abortion.’

The rigidity of gender norms and gender roles is analogous to those in the New Testament and provides insight on how the society present in the story uses religion to present women as a monolith. Due to biblical expectations, women are constrained from making autonomous decisions, thus forcing them to follow a moral code. In the bible, women are groomed to become child bearers and “pure” wives (Titus 2:4-5), an idea shared in the book. This promotes them as having no sense of self-ownership, which objectifies them as characteristics, not humans with nuanced emotions nor ideals. An example of this is Purisima del Carmen. After she got married, Purisima’s teaching career ended quickly because of