18位你应该认识的亚洲女性神学家 

(还有其他值得探索的女性神学家)

攒写人：Graham Hill ，Jessie Giyou Kim

今天，一些最具创意和最重要的神学是由亚洲女性神学家建立的。这些亚洲女性神学家在亚洲生活，当中也包括了侨民（北美洲，欧洲，澳大利亚等）。她们当中的许多人都从事经典和处境神学工作，也有实践神学家，牧师兼神学家和神学活跃份子。

亚洲女性占世界人口的四分之一以上。但是，当你向牧师，神学学生，甚至神学家们提出亚洲女性神学家的名字时，他们往往会感到茫然。许多人甚至不能说出任何女性神学家的名字（或者他们最多能列出几个）。
但是，从事神学的亚洲女性之全球运动正在发展和变化。它正变得越来越突出，影响力也越来越高。当郭培兰谈到亚洲女性神学家的多样性和重要性时，她这样说：

 “世界上超过一半的人口都是在亚洲生活，这是一个多元文化和多宗教的大洲，在过去的几十年里经历了巨大的变革。从日本到印度尼西亚，从菲律宾到中亚，人们生活在不同的社会政治现实和文化中。亚洲也分为至少七个语言区，是人类主要历史宗教的发源地。”郭培兰接着说 :[1] ,

“亚洲女性占世界人口的四分之一以上。她们生活在一个引人入胜的多语种，多宗教，多种族的大洲上。”当中也包括了世界各地的侨民。亚洲文化具有“多样化的饮食习惯，生活方式及社会和文化现实。”亚洲女性神学的声音受到“巨大的文化和宗教多样性”的影响，并且是“多元化和包括不同声音，由许多不同的分支所组成。”

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当我们尝试亚洲女性神学家学习一些知识时，我们要记住的是她们有着多样化的声音。正如作者Rita Nakashima Brock所说：“我们在文化和语言方面的差异与我们跟以白人，欧洲为中心的女权主义一样多。”她所说的可能还包括与白人男作家的区别。

不幸的是，有广泛的人群持续地对亚洲女性神学家的知识不足。现在，我们是时候改变这件事情了。当地和全球教会都需要亚洲女性的声音和贡献。这些声音能让我们的神学更丰富，也会振兴我们的教会，改变世界。

出于这个原因，我们决定介绍18位你应该了解的亚洲女性神学家。我们选择了这18为女性，是因为她们对我们的个人生活，以及我们如何思考和实践我们的信仰和神学有莫大的影响。在本文的最后，我们还多介绍了114位亚洲女性神学家，越来越多人开始留意她们的工作与贡献。（注意：我们正在攒写一系列有关女性神学家的文章。你也可以阅读本系列的另一篇：“你应该认识的18位拉丁美洲女性神学家”）。

你应该认识的18位亚洲裔（或亚洲裔美国人）女性神学家

以下是每个人都应该了解和认识的18位亚洲女性神学家。

您可以单击此处下载本文的PDF副本，您可以自由分享。

Aruna Gnanadason

Aruna Gnanadason女士曾任世界教会理事会总秘书处的规划与整合执行主任。在担任该职位之前，她是正义和平与创造团队，及世界教会理事会妇女方案的协调员。她拥有旧金山神学院（San Francisco Theological Seminary）颁发的博士学位和三个荣誉博士学位。Aruna来自印度，并是南印度教堂的成员。

Aruna Gnanadason所撰写的文章跟关爱受造和生态女权主义神学有关，它们亦有关全球化和当地文化，妇女和信仰，建立和平和领导非暴力变革，以及解决对妇女的暴力问题。她的出版物包括“Asian Women in the Ecumenical Movement: Voices of Resistance and Hope” (2017), “Jesus and the Asian Woman: A Post-colonial Look at the Syro-Phoenician Woman/Canaanite Woman from an Indian Perspective” (2001), Listen to the Women! Listen to the Earth! (2005), Women, Violence and Nonviolent Change (ed.) (2009), 以及Creator God in Your Grace, Transform the Earth: An Eco-Feminist Ethic of Resistance, Prudence and Care (2012)。

Chung Hyun Kyung

Chung Hyun Kyung是联合神学院（Union Theological Seminary）的普世合一神学副教授。她攒写了关于女权主义和生态女权主义神学的文章，它们也包括来自第三世界的灵性，基督教与佛教的交流，神秘主义和社会运动，以及亚洲基督教神学的贡献和独特性。

在她的文章“Struggle to Be in the Sun Again” 中，Chung Hyun Kyung写下了以下关于成为亚洲女性神学家的观点：“做神学是一种个人和政治的活动。作为一名韩国女性，我正在寻求在追求完整人生的过程中，作为一个人真正的意义，以及人类自古以来对自由的斗争。”（1990：1）。在接受Zion’s Herald采访时，她挑战了西方在第三世界神学中的主导地位和观点：“我认为，如果我们要真正治愈这个世界，我们需要’黑暗的智慧’：这可以是第三世界，黑人，女人，或者我们的“阴影”……这些都是一些在我们的内心里，一些我们不愿意面对的事情，所以我们会把它们投射到其他人身上，并称他们为恐怖分子。因此，我认为我们需要更赤裸裸地面对这些“黑暗”的事情，而不是只面向启蒙，这样才有可能治愈这个世界。”

Chung Hyun Kyung的出版物包括Struggle to Be the Sun Again: Introducing Asian Women’s Theology (1990), “‘Han-pu-ri’: Doing Theology from Korean Women’s Perspective” (1988), “Seeking the Religious Roots of Pluralism” (1997), “Asian Christologies and People’s Religions” (1996), 以及“Ecology, Feminism and African and Asian Spirituality: Towards a Spirituality of Eco-feminism” (1994)。

Elizabeth “Lisa” Yao-Hwa Sung

Elizabeth (Lisa) Sung是新教系统神学家，在圣玛丽湖大学（University of Saint Mary of the Lake，亦称：Mundelein Seminary）担任神学访问教授。在此之前，她是三一福音神学院（Trinity Evangelical Divinity School）圣经和系统神学系的副教授。之前，她获得了Wabash教学与学习中心和Carl F. Henry神学理解中心的奖学金。Elizabeth是美国宗教学会和福音派神学会的成员。此外，Sung博士还在“全球神学” 课程中担当教授，此课程是由罗马天主教，主流新教和福音派新教传统提供。

Elizabeth (Lisa) Sung的著作集中在神学诠释学，神学人类学，神学，科学与文化之间的交叉，以及有关神灵化和灵性形成的神学。她的出版物包括“Race” and Ethnicity Discourse and the Christian Doctrine of Humanity: A Systematic Sociological and Theological Appraisal (2011), “‘Racial Realism’ in Biblical Interpretation and Theological Anthropology: A Systematic-Theological Evaluation of Recent Accounts” (2015), 和“‘Race’ and Ethnicity Discourse and the Christian Doctrine of Humanity: A Systematic Sociological and Theological Approach” (2011)。目前，她在从事两个主要的写作项目：多作者系统神学教科书系列，以福音派神学为基础的神学人类学，她的另外一个写作项目是根据圣经和社会学分析，批判和重建种族身份。

Grace Ji-Sun Kim

Grace Ji-Sun Kim是Earlham宗教学院的神学副教授。Englewood在他的书籍评论中，把Intersectional Theology（Grace Ji-Sun Kim与Susan Shaw合写）列为2018年最佳神学书籍之一。此外，她的另一本书Healing Our Broken Humanity（与Graham Hill合写）被列入Englewood书评中的2018年最佳书籍名单。Grace Ji-Sun Kim是美国宗教学院董事会成员，她曾在美国宗教学会（AAR）的“研究助理评审委员会”任职，并担任AAR指导委员会：“彩色奖学金，教学和行动组织女性”的联合主席。另外，她也是宗教和流行文化杂志的编辑委员会成员，并是三种期刊的推荐人，包括种族，族裔和宗教杂志（Journal of Race, Ethnicity, and Religion）。她也担当Duke神学院和解中心的顾问委员会成员。

Grace Ji-Sun Kim是16本书担当作者或编辑，她撰写了大量不同主题，包括女权主义和后殖民主义神学，亚裔美国人和交叉神学，气候正义和种族和解以及跨文化使命。她的出版物包括Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (与Graham Hill共同攒写) (2018), Intersectional Theology: An Introductory Guide (co-written with Susan Shaw) (2018), Embracing the Other: The Transformative Spirit of Love (2015)，和Making Peace with the Earth: Action and Advocacy for Climate Justice (2016)。

Grace Yia-Hei Kao

Grace Yia-Hei Kao是克莱蒙特神学院（Claremont School of Theology）的伦理学教授。她是性，性别和宗教中心（Center for Sexuality, Gender and Religion -CSGR）的联合主任，同时也担任动物和宗教组织（Animals and Religion Group – ARG）指导委员会会员，和彩色女性奖学金，教学和行动组织（Women of Color Scholarship, Teaching, and Activism Group- WOCSTAG）的成员。她是太平洋，亚洲和北美亚洲女性神学和使命顾问委员会（Pacific, Asian, and North American Asian Women in Theology and Ministry – PANAAWTM）的成员。在写作方面，她担任宗教伦理杂志（Journal of Religious Ethics– JRE），基督教伦理学会期刊（Journal of the Society of Christian Ethics  – JSCE）和种族，民族和宗教杂志（Journal of Race, Ethnicity, and Religion – JRER）的编辑委员会成员。

Grace Yia-Hei Kao的写作主要关注人类和动物的权益，公共空间中的宗教，生态女性主义和亚裔美国基督教。她的出版物包括Grounding Human Rights in a Pluralist World (2011), Asian American Christian Ethics: Voices, Methods Issues (ed.) (2015) 和Encountering the Sacred: Feminist Reflections on Women’s Lives (ed.) (2018)。

Havilah Dharamraj

Havilah Dharamraj是一名灵风学者（Langham Scholar），并在印度班加罗尔担任南亚高级基督教研究所（South Asia Institute of Advanced Christian Studies -SAIACS）的学术院长和圣经旧约教授。她拥有生物化学和神学的学位，并在英国杜伦大学（University of Durham）取得了博士学位。

Havilah Dharamraj的研究范畴主要围绕着圣经旧约和神学研究，以及神学教育和事工培训的创新。她的出版物包括Altogether Lovely: A Thematic and Intertextual Reading of the Song of Songs (South Asian Theology) (2018), South Asia Bible Commentary: A One-Volume Commentary on the Whole Bible (ed.) (2015), Challenging Tradition: Innovation in Advanced Theological Education (co-editor with Perry Shaw.) (2018), A Prophet Like Moses?: A Narrative – Theological Reading of the Elijah Stories (2011)，以及“We Reap What We Sow: Engaging Curriculum and Context in Theological Education” (2014)。

Henriette Marianne Katoppo

Henriette Marianne Katoppo是来自印度尼西亚的女权主义神学家和小说家，其小说和神学作品都获得国际赞许。她是亚洲女权主义神学的先驱，用亚洲的故事和神话来解释神学；将上帝视为母亲，将圣母玛利亚视为完整的女人。她精通十几种亚洲和欧洲语言，在20世纪70年代率先引领亚洲女权主义神学。当时亚洲神学和亚洲女权主义神学在西方大多是不为人知的。她的小说引起了印尼社会的想象力，其中一本小说“Raumanen” 在雅加达艺术委员会小说比赛中获得冠军。

Henriette Marianne Katoppo的出版物包括Raumanen(2018年出版的小说), Compassionate and Free: An Asian Woman’s Theology (2000), “Conversion: An Asian Women’s Experience: From Tribal Priestess to Social Critic” (1979), “Structures of Communion and Structures of Domination: A Biblical Reflection on Genesis 1:1 to 4:22” (1992), “Women That Make Asia Alive” (1986), “Asian Theology: An Asian Woman’s Perspective” (1981), “Women in Asia” (1983), “Woman’s Image of Herself” (1984), 和“Jail was a Healthy Lesson on Freedom” (1980)。

Julie C. Ma

Julie C. Ma是Oral Roberts大学的传教和跨文化研究副教授。她曾在菲律宾的亚太神学院和英国牛津的牛津中心使命研究里任教。她和丈夫Wonsuk Ma一起撰写和编辑了许多书，从2014年至2015年担任亚洲五旬节协会主席。

Julie C. Ma的写作主要围绕亚洲神学，用亚洲的方式体现基督教，五旬节气动学，精神使命，亚洲和儒家社会的五旬节派，以及福音派和建立教会。她的出版物包括When the Spirit Meets the Spirits: Pentecostal Ministry Among the Kankana-ey Tribe in the Philippines (2010), Mission Possible: Biblical Strategies for Reaching the Lost (2005), Mission in the Spirit: Towards a Pentecostal/Charismatic Missiology (with Wonsuk Ma) (2011), Asian Church and God’s Mission (with Wonsuk Ma) (2003), “Korean Pentecostal Spirituality: A Case Study of Jashil Choi” (2002), “The Holy Spirit in Mission” (2015)，以及“The Role of Christian Women in the Global South” (2014)。

Kathy Khang

Kathy Khang是一位作家，演说家，神学家和在基督教里的活跃分子，她在辅助教会侍奉了20多年，主要关注大学生，并培训基督教组织和教会领袖。在她的文章中，她提及到了信仰，文化和性别之间的交叉点。Kathy Khang的书籍和文章探讨了教会如何参与和解事工，以及帮助那些由于种族，性别，或经历真正社会变革而沉默的人发声。

Kathy Khang的出版物包括Raise Your Voice: Why We Stay Silent and How to Speak Up (2018), More Than Serving Tea: Asian American Women on Expectations, Relationships, Leadership and Faith (co-author) (2006), “Dear White Santa” (2018), “Dear White Santa (The Sequel)” (2018), “Opting Out of the Back-White Binary: A Korean American  on Filling in the Gaps of Our Collective History” (2016)，和“Resistance Takes Action” (2017)。

Kwok Pui-lan 

郭培兰（Kwok Pui-lan）是Candler神学院的神学杰出访问教授，也是主教神学院（Episcopal Divinity School）基督教神学与灵性的前William F. Cole教授。她曾在世界各地的主要大学和神学院教授神学，包括香港中文大学（Chinese University of Hong Kong），奥本神学院（Auburn Theological Seminary），联合神学院（Union Theological Seminary）和耶鲁神学院（Yale Divinity School）。

郭培兰负责研究和为亚洲女权主义神学攒写文章，内容也包括后殖民神学，圣经诠释学，生态神学，亚洲基督论，以及亚洲妇女和被边缘化人民的神学观点，精神体验和圣经诠释。为了以公正的角度探索第三世界（主体世界）妇女的经验，郭培兰将后殖民主义和女权主义神学结合起来，探讨了性别，种族，阶级，文化，贫穷，殖民主义，性，宗教，艺术，背景和礼仪之间的神学交叉点。

郭培兰撰写和编辑了20多本书，她的出版物包括Occupy Religion: Theology of the Multitude (2012), Postcolonial Imagination and Feminist Theology (2005), Introducing Asian Feminist Theology (2000), Discovering the Bible in the Non-Biblical World (1995), Chinese Women and Christianity, 1860–1927 (1992)，以及Hope Abundant: Third World and Indigenous Women’s Theology (2010)。

M. Sydney Park

M. Sydney Park是Beeson神学院的神学副教授，主要教授圣经解释和新约神学。在写作方面，她涵盖了诸如新约神学，亚裔美国教会生活和神学，女性的圣经神学以及种族和解等主题。她的出版物包括The Post-Racial Church: A Biblical Framework for Multiethnic Reconciliation (2011), Submission within the Godhead and the Church in the Epistle to the Philippians: An Exegetical and Theological Examination of the Concept of Submission in Philippians 2 and 3 (2007), Honoring the Generations: Learning with Asian North American Congregations (ed.) (2012)和A Biblical Theology of Women (2019)。

Melba Padilla Maggay

Melba Padilla Maggay住在菲律宾。她是一位作家，神学家，政治活跃分子，社会学家和备受尊敬的基督徒领袖。她是位于菲律宾奎松市的亚洲教会和文化研究所（Institute for Studies in Asian Church and Culture -ISACC）的创办人和主任。Melba Padilla Maggay通过她的写作，在社会和政治的领导以及她重建贫困社区的工作获得了国际声望和赞许。在1986年，当菲律宾发生二月人民起义期间，她增强了新教徒在世界环境景观规划设计行业的领袖企业（EDSA）中的参与。Melba创立了ISACC，其愿景是“看到基督的福音植根于亚洲文化中，它的价值观和权力，形成一个正义的社会。我们的使命是通过渗透基督教文化与神的国度的价值观，使权力参与社会转型，以创新的方式见证耶稣的主权。” ISACC是一个研究和培训组织，提供课程和培训，并且也参与在政治宣传和社区转型计划中。

Melba Padilla Maggay撰写了关于亚洲神学，社会改造，多元文化事工和跨文化交流，为城市中的贫民服务，整体使命，通过亚洲人的视野把政治神学和社会人类学语境化。她的出版物包括Transforming Society (1994), Rise Up & Walk: Religion and Culture in Empowering the Poor (2016), A Clash of Cultures: Early American Protestant Missions and Filipino Religious Consciousness (2011), A Faith for the Emptiness of Our Time (1990),Global Kingdom, Global People: Living Faithfully in a Multicultural World (2017), and Integral Mission: Biblical Foundations (2016). Her articles include “Confronting the Powers” (2009), “Why Poor Are Always With Us: A Filipino Christian’s Propositions” (2009), “Excluded Voices: Women, Communications, and the Church in Asia” (1995)，和“To Respond to Human Need By Loving Service” (2008)。

Muriel Orevillo-Montenegro

Muriel Orevillo-Montenegro是菲律宾内格罗斯东方杜马格特市西利曼大学神学院（Divinity School of Silliman University in Dumaguete City, Negros Oriental）的神学教授。她还是该大学司法与和平中心的主任。她的研究和写作侧重于亚洲女权主义神学和比较适合于亚洲女性的基督教。对于Muriel Orevillo-Montenegro来说，西方基督教对于亚洲女性来说是不够的，她们需要根据自己的经验，希望，理解和语言来发现和谈论耶稣。Muriel Orevillo-Montenegro在她的The Jesus of Asian Women一书中展示了南韩女权主义神学和基督教如何对生态学和关爱受造提供丰富的见解，菲律宾基督教如何提供对解放神学的新见解，以及香港和后殖民主义的女权主义神学如何帮助我们以新的方式看耶稣。Muriel Orevillo-Montenegro总结如下：“总括来说，亚洲女性的耶稣是亚洲版本的基督，他在日常斗争中陪伴她们，以摆脱各种形式的压迫和痛苦。这个基督寻求与宗教，文化和原居民精神上的接触，使生活在每一个生命中发光。”（194）。

Muriel Orevillo-Montenegro展示了基督教伦理如何发挥转型作用。我们看到当基督教伦理是如何表现亚洲的边缘化女性的时候，这就是很好的例子。她展示了亚洲女性如何发展本土的基督教和相关的道德实践。这些可以对印度，韩国，菲律宾和香港的女性产生转变效应。例如，Muriel Orevillo-Montenegro撰写了菲律宾许多年轻女孩的困境。毒贩子向外国游客贩卖这些女孩，并与他们发生性关系。菲律宾的法律和警察应该保护这些女孩，但却忽视，甚至虐待她们。她说，越来越多菲律宾妇女正在寻求正义，并为此发声。

Muriel Orevillo-Montenegro展现了菲律宾女性如何重新探索耶稣的为人和工作。她们重新认识了耶稣，并了解到他作为受伤的治疗师这个角色时众数的，因为在我们的生活中，只要我们用心发现，我们会见到很多自己受到创伤，却依然用心帮助别人的人。在The Jesus of Asian Women中，她写道：“菲律宾妇女必须继续努力，面对挑战，体现基督陪伴人们走出邪恶的过程。她的预言事工，舞蹈，歌曲和仪式都能治愈那些受伤的人，启蒙他们的灵魂。”（157）。

Muriel Orevillo-Montenegro的出版物包括The Jesus of Asian Women (Women from the Margins Series) (2006), “Capitalism as Religion: When Does the Cycle End?” (2013), “Revisiting and Reclaiming Incarnation: An Asian Woman’s Christological Journey” (2012)，以及“Why Are Some People Cast So Low? Feminist Theology and the Problem of Evil” (2000)。

Namsoon Kang

Namsoon Kang是Brite神学院的神学与宗教教授，曾在英国剑桥大学神学院和韩国卫理公会神学大学服务。她是世界神学机构协会会议（World Conference of Associations of Theological Institutions -WOCATI）和全球基督教神学院全球教师的主席。Namsoon Kang的写作主要集中在反面神学/哲学，解构主义，后现代主义，普世主义，后殖民主义，性别研究，侨民神学，人权和正义，与人为善的宗旨和后殖民使命。

Namsoon Kang的出版物包括Handbook of Theological Education in World Christianity: Theological Perspectives, Ecumenical Trends, Regional Surveys (co-editor) (2010), Cosmopolitan Theology: Reconstituting Planetary Hospitality, Neighbor-Love, and Solidarity in an Uneven World (2013), Postcolonial Mission: Power and Partnership in World Christianity (co-editor) (2011), Diasporic Feminist Theology: Asia and Theopolitical Imagination (2014), “God in Your Grace, Transform Our Churches” (2006), “Theology From a Space Where Postcolonialism and Feminism Intersect” (2013), “Towards Healing and Reconciliation of ‘Regardless’: Radicalizing Christian Mission for Today” (2005)，及“The Centrality of Gender Justice in Prophetic Christianity and the Mission of the Church Reconsidered” (2005)。

Nikki Toyama-Szeto

Nikki Toyama-Szeto是社会行动福音派（Evangelicals for Social Action -ESA）的执行主任，在此前曾在国际司法使命（International Justice Mission），Urbana会议（Urbana Conference）和InterVarsity Christian Fellowship内任职。她在全球很多地方都有演讲和培训领导人，过去的工作包括为Tearfund（尼泊尔），Centro Esdras（危地马拉），基督教社区发展协会（美国）和Billy Graham中心（美国）发表演讲。Nikki Toyama-Szeto曾参加第三届洛桑会议（2010年），以及Interserve USA，Missio Alliance和Casa Chiralagua的董事会。她是Missio Alliance的“主导声音”，她的侍奉在Christianity Today’s，“Who’s Next?” 和Rejuvenate Magazine的“40 under 40” 中都有被记载。她曾为罗毕，开罗，曼谷和美国主要城市的贫困和被边缘话人士服务，而她对和平，神学和正义的见解都是透过在这些地方的事工而获得。

Nikki Toyama-Szeto的文章内容包括平安，正义，上帝的国度，亚裔美国女性基督教信仰和经历，以及种族和解。她的出版物包括God of Justice: The IJM Institute Global Church Curriculum (2015), More Than Serving Tea: Asian American Women on Expectations, Relationships, Leadership and Faith (co-editor) (2006), Partnering With the Global Church (2012), “Recovering Prayer and Discernment in Our Agendas and Strategies” (2016)，以及“More Than Serving Tea: One Asian Woman’s Journey to the Real Jesus” (2008)。

Rita Nakashima Brock

Rita Nakashima Brock是美国道德创伤计划志愿者（America Moral Injury programs）的高级副总裁。她曾任Brite神学院灵魂修复中心的创始联合主任，并担任神学教授二十年。在此之前，她曾在哈佛大学Radcliffe高级研究所（Radcliffe Institute for Advanced Study）领导奖学金计划，这是一所着名的先进研究机构，从2001年到2002年，她在哈佛神学院公共生活价值观中心担当研究员。

Rita Nakashima Brock的文章关于灵性和道德创伤，战争与和平的神学，和平与苦难的神学，后殖民与女权主义神学，人类性与解放，生态学和关爱受造。她是首位获得神学博士学位的亚裔美国女性（学位在1988年从克莱蒙特研究生大学中获得），并担任美国宗教学院董事会成员。

Rita Nakashima Brock不认为自己是亚洲女性神学家，而是亚裔美国女权主义神学家。她的许多出版物都是合著作品，包括Proverbs of Ashes : Violence, Redemptive Suffering, and the Search for What Saves Us (2002), Saving Paradise: How Christianity Traded Love of This World for Crucifixion and Empire (2008), Journeys by Heart: A Christology of Erotic Power (1988), Casting Stones: Prostitution and Liberation in Asia and the United States (1996), Saving Paradise: Recovering Christianity’s Forgotten Love for this Earth (2012), Soul Repair: Recovering from Moral Injury after War (2013), “What Has Occupy Got to Do with Feminist Liberation Theology?” (2013), “Communities of the Cross: Christa and the Communal Nature of Redemption” (2005), “The Fiction of Church and State Separation: A Proposal for Greater Freedom of Religion” (2002)，和“A Witness For/From Life: Writing Feminist Theology as an Act of Resisting Violence—Responses to Proverbs of Ashes: Violence, Redemptive Suffering, and the Search for What Save Us” (2002)。

Sarah Shin

Sarah Shin是InterVarsity Christian Fellowship（IVCF）的全国布道传播副主任。她是一位广受好评的演讲者和培训师，其写作和演讲的重点是种族，传福音和艺术。她特别热衷于帮助基督徒把福音传播融合于民族和解，正义，美丽和技术。她探讨了由种族破裂所造成的创伤能够如何得到治愈和恢复。Sarah Shin的书Beyond Colorblind还帮助了基督徒发展跨文化技能，管理跨文化冲突，追求和解与正义，鼓励人们成为具备种族意识的基督徒，将福音宣扬出去。

Sarah Shin的出版物包括“Racial Difference Without Division: The Power of an Ethnicity-Honoring Witness” (2017), Beyond Colorblind: Redeeming Our Ethnic Journey (2017) 和Moving Beyond Colorblind: A Resource Guide for Churches and Organizations (2018)。

Wonhee Anne Joh

Wonhee Anne Joh是Garrett-Evangelical神学院的神学和文化教授。她研究和撰写的范围包括建设性神学，跨太平洋亚裔美国人研究/神学，帝国和后期/非殖民学研究，战争，移民，军国主义，监狱制度，种族，性别，性，冷战，创伤研究，影响理论，全球反殖民运动和新兴的政治神学。Wonhee Anne Joh的书Heart of the Cross备受好评。“Joh利用韩国的jeong概念，构建了一个以女权主义，政治和爱为中心的神学，同时承认十架是痛苦和苦难的主源。Joh的创新愿景是呼吁在不同政治中互相包容，这比压迫的力量来得更更大。“（内容出自书中的描述）。本书构建了一种基督论，这种基督论是扎根于Wonhee Anne Joh的跨亚洲/韩国和美国的生活经验，并与后殖民主义，自由主义，女权主义，精神分析主义和后结构主义理论互相对应。

Wonhee Anne Joh的出版物包括Heart of the Cross: A Postcolonial Christology (2006), Critical Theology against US Militarism in Asia: Decolonization and Deimperialization (New Approaches to Religion and Power) (ed.) (2016), Double Gesture on the Cross: Toward a Postcolonial Feminist Christology of Jeong (2003) 和“A Postcolonial Spectrality of the Cross” (2013)。

倾听教会内多数人的声音，并向他们学习

女性占教会的一半以上人口，而亚洲女性就占教会人口的四分之一以上。现在，我们是时候倾听女性的声音，了解多点她们的贡献，遵循她们对和解，事工和行动主义所做出的榜样，并从她们的神学写作和思想中学习。正如Juliany González Nieves所说：“现在是时候了解这些面孔，并用心聆听全球各地神学女性的声音。”

除了上述的18位，以下还列出了114你应该认识的亚裔（和亚裔美国人）女性神学家

我们选择了本文中的18位亚洲女性神学家，并不是因为她们比其他亚洲女性神学家更重要，而是因为这18位在我们的个人精神形成，生活和神学中都具有影响力。但是，随着我们继续阅读其他亚洲女性的着作，我们就越发现要学习的还有很多。

以下是我们正在阅读的114位亚洲女性神学家的作品，她们在我们的生活中变得越来越重要，她们的见解影响了我们如何看待神学，见证，和解，崇拜和门徒训练。这些是我们认为你应该了解和阅读的114位亚洲女性神学家和她们的作品。此外，我们还列出了一些她们攒写的书籍或文章。

请注意两件事：

1. 我们列出的书籍和文章是一些神学家的代表作品，而不是她们的详尽作品清单。

2. 这不是亚裔和亚裔美国女性神学家作品的详尽清单，而是一项正在进行中的计划。我们将在未来几个月或几年内继续更新此列表。请随时给我们传送电子邮件，告诉我们你认为应该添加到此列表中的其他女神学家。电邮地址：info@theglobalchurchproject.com

我们希望你和我们一样，越来越欣赏和重视亚洲女性神学家和活跃分子的工作。如果你认为我们应该将亚洲（亚裔美国人，亚裔美国女权主义者）女神学家，圣经学者或神学家活动家添加到此列表中，请告诉我们！

Agnes M. Brazal – Intercultural Church: Bridge of Solidarity in the Migration Context (2015), Feminist Cyberethicsin Asia: Religious Discourses on Human Connectivity (ed.) (2014), Transformative Theological Ethics: East Asian Contexts (ed.) (2011), 及Church in an Age of Global Migration: A Moving Body (ed.) (2016).

Ahyun Lee – ““What Do I Call You?” Postcolonial Pastoral Care and Counseling: Ambiguous Sense of Self with Perspectives on the Experience of Korean Clergywomen” (2017).

Andrea Lizares Si – Body and Sexuality: Theological-Pastoral Perspectives of Women in Asia (ed.) (2004).

Angie Hong – “Advent and Activism” (2015), “Ugly Cries in Church: Why is it So Hard to Find Songs of Lament in Worship?” (2015), 及 “Equals at the Table” (in Intercultural Ministry) (2017).

Anna Marsiana – “Leadership and Power Relations in Social Movements” (In God’s Image, vol. 29, no. 2 (2010): 38–47).

Anna Sui Hluan – Silence in Translation: Interpreting 1 Corinthians 14:34–35 in Myanmar (2016).

Anne Dondapati Allen – “No Garlic, Please, We Are Indian: Reconstructing the De-eroticized Indian Woman” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007).

Astrid Lobo-Gajiwala – Practicing Peace: Feminist Theology of Liberation,Asian Perspectives (ed.) (2011).

Athena Gorospe – God at the Borders: Globalization, Migration and Diaspora (co-author) (2015), and Judges (Asia Bible Commentary Series) (co-author) (2016).

Barbara M. Leung Lai – Glimpsing the Mystery: The Book of Daniel (2016).

Bo Karen Lee – Sacrifice and Delight in the Mystical Theologies of Anna Maria van Schurman and Madame Jeanne Guyon (2016).

Boyung Lee – Transforming Congregations through Community: Faith Formation from the Seminary to the Church (2013).

B. Yuki Schwartz – “Shame on the Trinity: Agamben’s The Kingdom and the Glory and the Theopolitics of Shame” (2012), “Bodies of Empire: Toward a US Multiracial Theology in the Shadow of the Cold War” (2012), 及“Secret Identities: Mimicry, Stereotype and Identity Negotiation in Gene Yang’s American Born Chinese” (2010).

Chandra Talpade Mohanty – Feminism without Borders: Decolonizing Theory, Practicing Solidarity (2003), and Feminism and War: Confronting U.S. Imperialism (ed.) (2008). Mohanty不是一位神学家，但她广受好评的作品为后殖民时期的跨国主义亚洲女权主义理论提供了极具见地的理论。

Chee-Chiew Lee – The Blessing of Abraham, the Spirit, and Justification in Galatians: Their Relationship and Significance for Understanding Paul’s Theology (2013).

Chiu Eng Tan – “A Descriptive Study of Mission Programs of Selected Philippine-Chinese Churches in Metro Manila: Policies, Motives and Views of Mission” (2003).

Chloe Sun – Love Already but not Yet: A Commentary on the Song of Songs (2016), Coming from God: A Daily Devotional based on the Hebrew Text of Exodus (2014), 及The Ethics of Violence in the Story of Aqhat (2013).

Christine J. Hong – Identity, Youth, and Gender in the Korean American Christian Church (2015).

Courtney T. Goto – The Grace of Playing: Pedagogies for Leaning into God’s New Creation (2016), 及Taking on Practical Theology: The Idolization of Context and the Hope of Community (2018).

Diane G. Chen – Let Me More of Their Beauty See: Reading Familiar Verses in Context (2011), God as Father in Luke-Acts (2005), 及Luke: A New Covenant Commentary (2017).

Dwi Maria Handayani – “Female Evangelical Scholars in Indonesia: A Crisis or Opportunity?” (2017), 及“Proverbs as Theology” (2018).

Elaine Wei Fun Goh – “Political Wisdom in the Book of Ecclesiastes” (2016), 及“An Intertextual Reading of Ruth and Proverbs 31:10-31, With a Chinese Woman’s Perspective” (2015).

Emma Silva Smith – “Called to Remain” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Eunny P. Lee – The Vitality of Enjoyment in Qohelet’s Theological Rhetoric (2005).

Evangeline Anderson Rajkumar – “Practicing Gender Justice as a Faith Mandate in India” (2007), 及“Mission from a Dalit Perspective, Mission Paradigm in the New Millennium” (2000).

Eyingbeni Humtsoe-Nienu – Prayersand Litanies for All Occasions: Resource for Christian Living, Worship and Ceremonies (2018).

Gabriele Dietrich – Women’s Movement in India: Conceptual and Religious Reflections (1988), Reflections on the Women’s Movement in India: Religion, Ecology, Development (1992), Towards Understanding Indian Society (1998), 及A New Thing on Earth: Hopes and Fears Facing Feminist Theology: Theological Ruminations of a Feminist Activist (2001).

Gale A. Yee – The Hebrew Bible: Feminist and Intersectional Perspectives (ed.) (2018), Composition and Tradition in the Book of Hosea: A Redaction Critical Investigation (1987), 及Poor Banished Children of Eve: Woman as Evil in the Hebrew Bible (2003). Gale A. Yee 自称是亚裔美国女权主义者的圣经学者。

Glory E. Dharmaraj – Many Faces, One Church: A Manual for Cross-Racial and Cross-Cultural Ministry (2006), 及Christianity and Islam: A Missiological Encounter (2006).

Grace M. Cho – Haunting the Korean Diaspora: Shame, Secrecy, and the Forgotten War (2008).

Grace Weng – “Bittersweet Gospel” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Greer Anne Wenh-In Ng – “Salmon and Carp, Bannock and Rice: Solidarity Between Asian Canadian Women and Aboriginal Women” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007).

Haruko Nawata Ward – Women Religious Leaders of Japan’s Christian Century: 1549-1650 (2009).

Hee An Choi – A Postcolonial Self: Korean Immigrant Theology and Church (2015), Korean Women And God: Experiencing God in a Multi-religious Colonial Context (Women from the Margins) (2005), 及Engaging the Bible: Critical Readings from Contemporary Women (ed.) (2006).

Helen Kiyong Kim – JewAsian: Race, Religion, and Identity for America’s Newest Jews (2017).

Helen Lee – The Missional Mom: Living with Purpose at Home & in the World (2011), 及Growing Healthy Asian American Churches: Ministry Insights from Groundbreaking Congregations (ed.) (2006).

Hisako Kinukawa – Women and Jesus in Mark: A Japanese Feminist Perspective (1994), 及Migration and Diaspora: Exegetical Voices of Women in Northeast Asian Countries (2014).

Hope S. Antone – “Models of Learning/Teaching Ecumenism in Asia” (inAsian Handbook for Theological Education and Ecumenism (Regnum Studies in Global Christianity) (Antone is co-editor of this book) (2013), “Towards a New Paradigm in the Concepts of Mission” (2008), “Peace-building for Women and Children in Asia” (2005), 及 “Learning to Live in Oikoumene: Doing Ecumenical Formation in Asia” (2005).

Ivy Singh – Voices from Narmada: Doing Ecofeminist Theology (2009).

Jaisy Joseph – The Struggle For Identity Among Syro-Malabar Catholics (2009), “No Longer Bearing the Cross Alone” (2018), 及 “The Decentered Vision of Diaspora Space: Theological Ethnography, Migration, and the Pilgrim Church” (2018).

Jane Hong – Opening the Gates to Asia: A Transpacific History of How America Repealed Asian Exclusion (2019).

Janelle S. Wong – Immigrants, Evangelicals, and Politics in an Era of Demographic Change (2015), 及Asian American Political Participation: Emerging Constituents and Their Political Identities (co-author) (2011).

Jane Naomi Iwamura – “Ancestral Returns: Examining the Horizons of Asian American Religious Practice” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007), Virtual Orientalism: Asian Religions and American Popular Culture (2011), 及Revealing the Sacred in Asian and Pacific America (2003).

Janet Balasiri Singleterry – “Girl, You Need Jesus!” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Janette H. Ok – Who You are No Longer: Constructing Ethnic Identity in 1 Peter (2018), 及 “You Have Become Children of Sarah: Reading 1 Peter 3:1-6 through the Intersectional Lens of Asian Immigrant Wives, Honorary Whiteness, and the Oriental Feminine Mystique” (2019).

Jayachitra Lalitha – Re-Reading Household Relationships Christologically:: Ephesians, Empire and Egalitarianism (2017), Teaching All Nations: Interrogating the Matthean Great Commission (ed.) (2014), 及Evangelical Postcolonial Conversations: Global Awakenings in Theology and Praxis (ed.) (2014).

Jeane C. Peracullo – Liberating Power: Asian Feminist Theological Perspectives: Papers from Ecclesia of Women in Asia’s 6th Conference (ed.) (2018), 及“Kumakalam na Sikmura: Hunger as Filipino Women’s Awakening to Ecofeminist Consciousness” (2015).

Jennifer Chi Lee – “Privilege, Fragility, and Grace in the Margins” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Jennifer Chou Blue – “Deborah’s Song” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Jenny Hwang Yang – Welcoming the Stranger: Justice, Compassion & Truth in the Immigration Debate (2018), 及 “Americans, Immigration and the Call to “Welcome the Stranger” (2018).

Jessica Richard – Oxford Encyclopaedia of South Asian Christianity (co-editor) (2012), 及“Body” as a Hermeneutical Tool for a Critical Feminist Christology of Liberation and Transformation (2010).

Jessica W. Wong – “The Christian Criteria for Assimilation: Racially Reading Christianity, Civility, and Social Belonging in the Modern Western World” (2018), “Christianizing and Civilizing The Immigrant Body” (2018), 及“Iconic Humanity, Anti-Iconic Inhumanity: Understanding the Racial Optic Through Byzantine Theology” (2014).

Jin Young Choi – Postcolonial Discipleship of Embodiment: An Asian and Asian American Feminist Reading of theGospel of Mark (2015), Minoritized Women Reading Race-Ethnicity: Intersectional Approaches to Early Christian (Con)Texts (co-editor) (2019), “Dispersion of Minjung in Mark and Asian Diaspora in the Americas” (in Scripture, Election, and Rejection) (2019), 及“Double Marginality” (in The Oxford Handbook of the Bible in Korea) (2019). 你可按此看到她的履历。

Judette A. Gallares – Practicing Peace: Feminist Theology of Liberation, Asian Perspectives (ed.) (2011), Images of Faith: Spirituality of Women in the Old Testament (1994), and Images of Courage: A Re-reading of the Stories of Women in the Gospels from the Perspective of Contemporary Asian and Third World Women (1995).

Jung Ha Kim – Off the Menu: Asian and Asian North American Women’s Religion and Theology (ed.) (2007), Bridge-Makers and Cross-Bearers: Korean-American Women and the Church (1996), Religions in Asian America: Building Faith Communities: Building Faith Communities (Critical Perspectives on Asian Pacific Americans) (2001), 及Leading Wisdom: Asian and Asian North American Women Leaders (2017).

Jung-Sook Lee – “Calvin’s Ministry in Geneva: Theology and Practice” (2009), 及 “Joy of Ordinary Life: Calvin, Calvinism, and the Visual Arts” (2009).

Kamol Arayaprateep – Studies in the Semantics of the Covenant Relationship in Deuteronomic Teaching (1974), “Conversion: A Universal Need” (1992), 及 “Reflection on the Trip to China” (1991).

Keun-Joo Christine Pae – Western Princesses in the Borderlands: A Christian Feminist Ethical Analysis of U.S. Military Prostitution in South Korea (2009), “The United States as a Responsible Member ofthe Global Community: Life, Liberty, and the Pursuit of Happiness When Militarized Prostitution Matters” (2013), 及“A Solidary-Talk among Women of Color: Creating the “We” Category” (2011).

Kristen S. Oh – “Church Segregation and Integration” (2016), “Womb-Like Mercy: A Theology of Risk through Adoption Experience” (2017), 及 “Theological Education in a Multicultural Environment: Empowerment or Disempowerment?” (2008).

Lai Ling Elizabeth Ngan – By Bread Alone: The Bible through the Eyes of the Hungry (ed.) (2014), 及 “Women in Weakness and in Power: A Reading of Amos through Slanted Eyes” (2003).

Laura Mariko Cheifetz – Church on Purpose: Reinventing, Discipleship, Community, & Justice (2015).

Limatula Longkumer – No More Sorrow in God’s Garden of Justice: Tribal Women Doing Theology (2007), 及Women in Theological Education: Pedagogical Issues (2012).

Liza B. Lamis – “Passion for Peace: From Victims if Violence to a Healing Community” (2005), Baptist and Feminist: Towards a Feminist Re-orientation of the Women Ministers of the Convention of Philippine Baptist Churches (1999), 及 “On Gender Justice: A Christian Perspective” (2004).

Lizette Tapia-Raquel – Babaylan: Feminist Articulations and Expressions: Volume One (co-editor) (2007), 及Anumang Hiram Kung Hindi Masikip ay Maluwang (Anything Borrowed is Either Too Tight or Too Loose) (2006).

Liz Lin (Elizabeth Lin) – “Why Asian Americans Might Not Talk About Ferguson” (2015), “The Loneliness of the Progressive Asian American Christian” (2017), 及“Still a Progressive Asian American Christian, Now a Lot Less Lonely” (2018).

Mano Emmanuel – “Reconciliation: Easier Said Than Done – Lessons From the Church in Sri Lanka” (2013).

Mary F. Foskett – Diverse Strands of a Common Thread: An Introduction to Ethnic Chinese Biblical ​Interpretation (ed.) (2014), Interpreting the Bible: Approaching the Text in Preparation for Preaching (2009), Ways of Being, Ways of Reading: Asian-American Biblical Interpretation (ed.) (2006), 及A Virgin Conceived: Mary and Classical Representations of Virginity (2002)。Mary F. Foskett自称是亚裔美国女权主义者的圣经学者。

Mary John Mananzan – Woman, Religion & Spirituality In Asia (2004), Challenges to the Inner Room: Selected Essays and Speeches on Women (1998), 及Women Resisting Violence: Spirituality for Life (2004).

Mery Kolimon – A Theology of Empowerment: Reflections from a West Timorese Feminist Perspective (Explorations in Intercultural Theology) (2008).

Metti Amirtham – Women in India: Negotiating Body, Reclaiming Agency (2011).

Mihee Kim-Kort – Outside the Lines: How Embracing Queerness Will Transform Your Faith (2018), 及Making Paper Cranes: Toward an Asian American Feminist Theology (2012).

Min-Ah Cho – “Stirring up Deep Waters: Korean Feminist Theologies Today” (2014), “The Other Side of Their Zeal: Evangelical Nationalism and Anticommunism in the Korean Christian Fundamentalist Antigay Movement Since the 1990s” (2013), “Decreation, Art, and a Passage of Diasporic Soul: Reading Theresa Hak Kyung Cha’s Pomegranate Offerings with Simone Weil” (2010), “Becoming Wisdom Woman and Strange Woman: Asian and Asian-American Women’s Leadership in Coping with Stereotypes” (2017), 及“‘If They Send Me to Hell, Jesus Will Rescue Me:’ Minjung Theology, Queer Theology, and the Death of a Gay Korean Youth” (2013).

Miyon Chung – “Feminist Interpretations of Apocalyptic Symbols in Revelation” (2007), “Theology in Cultural-Linguistic Context: A Case of Monophysite Christology of Severus of Antioch” (2008), 及“The Late Nineteenth-Century Protestant Mission and Emergence of “the Bible Women” in Korea” (2016).

Monica Jyotsna Melanchthon – Rejection by God: The History and Significance of the Rejection Motif in the Hebrew Bible (2001) The Life, Legacy and Theology of M. M. Thomas: ‘Only Participants Earn the Right to be Prophets’ (co-editor) (2018), and “Translating the Extravagance of Violence” (2013).

Myung Ji Cho – Singing the Lord’s Song in a New Land: Korean American Practices of Faith (ed.) (2005); with contributions by Su Yon Pak, Unzu Lee, Jung Ha Kim, and Myung Ji Cho.

Nami Kim – The Gendered Politics of the Korean Protestant Right: Hegemonic Masculinity (Asian Christianity in the Diaspora) (2016), 及Critical Theology against US Militarism in Asia: Decolonization and Deimperialization (New Approaches to Religion and Power) (ed.) (2016).

Nantawan Boonprasat Lewis – “When Justice Collapses: A Religious Response to Sexual Violence and Trafficking in Women in Asia” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007), and Sisters Struggling in the Spirit: A Women of Color Theological Anthology (co-author) (1994), 及Revolution of Spirit: Ecumenical Theology in Global Context (ed.) (1998).

Norma P. Dollaga – “Not a Solution to the Drug Problem” (2017), and “God of Struggling People (A Psalm)” (2014), 及“A Deadly Typhoon Strikes the Philippines- and it’s not Typhoon Pablo” (2012).

Narola Imchen – Weaving New Patterns of Ministry for Women in North East India (2004), 及Remembering Our Fore Mothers: The Influence of the American Baptist Women Missionaries in North East India (2003).

Ophelia Hu Kinney – “Are People of Color More Homophobic?” (2018), “Queer Christians: We Also Need the Church” (2018), 及“Crafting the Statement on God’s Justice: Why Not Us?” (2018)

Rachael Tan – Conformity to Christ: An Exegetical and Theological Analysis of Paul’s Perspective on Humiliation and Exaltationin Philippians 2:5-11 (2017).

Rachel A. R. Bundang – “May You Storm Heaven with Your Prayers: Devotions to Mary and Jesus in Filipino American Catholic Life” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007), “Taking La Luchato Heart II” (2011), “Home as Memory, Metaphor, and Promise in Asian/Pacific American Religious Experience” (2002), 及“The Survival of Asian Theology in America: Impasse, Ipseity, or Insistent Interruption” (2009).

Rini Ralte – “Tribal Eco-Feminist Spirituality” (2006), “The Contributions to the Ecofeminist Debate in Theology From A Tribal Woman’s Perspective” (2004), 及“Crab Theology: A Feminist Critique of Cultural Degradation and Empowerment of Mizo Women” (1993).

Rose Wu – “A Story of Its Own Name: Hong Kong’s Tongzhi Culture and Movement” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007).

Satoko Yamaguchi – Mary and Martha: Women in the World of Jesus (2006).

Sayuri Watanabe – “Our Lamentations – by So Called “Mothers of Israel” – the Sexual Violence towards Women in Wars” (2018).

Sawako Fujiwara – “Identity and Theological Discourse of Christian Women in Thailand: A Case Study of Kamol Arayaprateep” (2014).

Seung Ai Yang – Off the Menu: Asian and Asian North American Women’s Religion and Theology (ed.) (2007), 及T&T Clark Handbook of Asian American Biblical Hermeneutics (ed.) (2019).

Sharon A. Bong – The Tension Between Women’s Rights and Religions: The Case of Malaysia (2006), “Women’s and Feminist Activism in Southeast Asia” (2016), 及 “The Ecclesia of Women in Asia: Liberating Theology” (2014).

Sharon Jacob – Reading Mary Alongside Indian Surrogate Mothers: Violent Love, Oppressive Liberation, and Infancy Narratives (2015).

Sharon Rose Joy Ruiz-Duremdes – Unleashing the Power Within Us: Meditations for Asian Women (2001).

S. Lily Mendoza – Between the Homeland and the Diaspora: The Politics of Theorizing Filipino and Filipino American Identities (2002), “Two Stories, One Vision: A Plea for an Ecological Turn in Intercultural Communication” (2016), 及Back from the Crocodile’s Belly: Philippine Babaylan Studies and the Struggle for Indigenous Memory (co-editor) (2013).

Sonia Kwok Wong – “A Comparison of Chinese Creation Myths and Biblical Texts” (2014), “The Notion of r-p-kin the Book of Leviticus and Chinese Popular Religion” (2013), 及 “The Birth, Early Life, and Commission of Moses: A Reading from Post-Handover Hong Kong” (2012).

Soojin Lee (Soojin Chung) – “Missiology of Pearl Sydensticker Buck” (2017), “Transnational Adoption: A Noble Cause? Female Missionaries as Pioneers of Transnational Adoption, 1945-1965” (2016), “Yang Yuchan: The Mouthpiece of Korea and Defender of Liberation” (2016),  及 “Japan” and also “Ministry to Children in Asia” in Encyclopedia of Christianity in the Global South (2018).

Sook Ja Chung – “Bible Study: Women’s Ways of Doing Mission in the Story of Mary and Martha” (2004), 及 “Women Church in Korea: Voices and Visions” (2001).

SueJeanne Koh – “Health Care” (in Asian American Christian Ethics: Voices, Methods, Issues) (2015).

Sun Ai Lee Park – We Dare to Dream: Doing Theology As Asian Women (ed.) (1990), Asian Women Doing Theology (1989), 及“Asian Women in Mission” (1992).

Surekha Nelavala – Liberation beyond Borders: Dalit Feminist Hermeneutics and Four Gospel Women (2009), 及Paradigms of Authority in the New Testament: Women’s Perspective (2002).

Susan Abraham – Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment (2007), 及Frontiers in Catholic Feminist Theology: Shoulder to Shoulder (co-editor) (2009).

Su Yon Pak – Leading Wisdom: Asian and Asian North American Women Leaders (2017), and Singing The Lord’s Song In A New Land: Korean American Practices Of Faith (2005).

Suzie Park – Hezekiah and the Dialogue of Memory (2015).

Teresa Ku-Borden – “Emmanuel, God With Us” (in Voices Rising: Women of Color Finding and Restoring Hope in the City) (2018).

Theresa Roco Lua – Developing a Holistic and Contextualized Discipleship Ministry among Filipino Urban Poor Adults in MetroManila(1998).

Tracy Trinita – “From Jetsetter to Faith Preacher: A Supermodel’s Journey to Wholeness” (2018).

Unzu Lee – Coming Home : Asian American Women Doing Theology (1989).

Virginia Fabella – We Dare to Dream: Doing Theology As Asian Women (ed.) (1990),Dictionary of Third World Theologies (ed.). (2003), 及With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women’s Commission of the Ecumenical Association of Third World Theologians (ed.) (2006).

Wai-Ching Angela Wong – Christian Women in Chinese Society (ed.) (2018), “The Poor Woman”: A Critical Analysis of Asian Theology and Contemporary Chinese Fiction by Women(Asian Thought and Culture) (2002), 及Gender and Family in East Asia (2016).

Wan-Li Ho – “Rice, Medicine, and Nature: Women’s Environmental Activism and Interreligious Cooperation in Taiwan” (in Off the Menu: Asian and Asian North American Women’s Religion and Theology) (2007), Ecofamilism: Women, Religion, and Environmental Protection in Taiwan (2016), 及The Tao of Jesus: An Experiment in Inter-Traditional Understanding (1998).

Xiaoli Yang – A Dialogue between Haizi’s Poetry and the Gospel of Luke (Theology and Mission in World Christianity) (2018), 及Homecoming in Haizi: A Dialogue Between the Chinese Soul-search and the Gospel of Luke (2015).

Yak-hwee Tan – Re-Presenting the Johannine Community: A Postcolonial Perspective (2007).

Yii-Jan Lin – The Erotic Life of Manuscripts: New Testament Textual Criticism and the Biological Sciences (2016).

Yong Tin Jin – Re-Living Our Faith Today (co-editor) (1992).

Young Lee Hertig – Mirrored Reflections: Reframing Biblical Characters (Asian American Women on Leadership) (ed.) (2010).

Yuri Horie – “Questioning the Church and its Sanctity” (2007), “Rezubian” to iu ikikata: Krirsutokyo no iseiaishugi o tou (2006), 及Rezubian aidentitizu (2015).

请进一步阅读：

Juliany González Nieves “18 Latin American Female Theologians You Should Know About”

Juliany González Nieves “Caribbean Christian Theology: A Bibliography”

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Jessie Giyou Kim 正在澳大利亚神学院攻读神学学士学位。她在韩国首尔出生，15岁时移居中国。Jessie曾在中国，澳大利亚，柬埔寨和越南任职。她感兴趣的领域包括使命，教牧关怀和照顾他人。为了成为一名牧师和传教士，她正在与澳大利亚浸信会教会一起寻求牧灵事工。Jessie曾在亚洲各地成长，精通中文，韩文和英文。作为一名全球公民和虔诚的耶稣门徒，Jessie用英语，韩语和中文撰写和翻译神学文章，并编辑和制作有关全球神学和世界基督教的视频和播客。

Graham Hill (PhD)是GlobalChurch项目的创始董事– www.theglobalchurchproject.com。他是University of Divinity的高级讲师。在2019年7月，Graham会开始担任Stirling Theological College (University of Divinity) 的研究协调员。Graham写了6本书。他的最新三本书是“Global Church: Reshaping Our Conversations, Renewing Our Mission, Revitalizing Our Churches” (InterVarsity Press, 2016), “Salt, Light, and a City, Second Edition: Ecclesiology for the Global Missional Community: Volume 1, Western Voices” (Cascade, 2017), 和跟Grace Ji-Sun Kim 共同攒写的“Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World” (InterVarsity Press, 2018)。

封面图片：Mary and Martha，画家：He Qi，版权所有2014，经许可后可使用。更多的作品可在heqiart.com看到。

©2018保留所有权利。版权为Graham Hill和Jessie Giyou Kim所有。有关复制和分发本文的指引，请参阅本文档的注脚部分。

[1] Kwok Pui-lan. Introducing Asian Feminist Theology. Sheffield: Sheffield Academic Press, 2000. 9–12. 在这句话中，她提到了亚洲女权主义神学家及其多元化，多样性和大量数据。
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