Life out of death

It was the last lecture. Around me, students were gathering bags and books, bike-lock keys in hand as they headed out. I waited, not sure how to approach her.

The lecture was part of a University of Oxford series on feminist theology. A second was led by Sarah Coakley; this one featured a range of Oxford scholars: Jane Williams, Peggy Morgan, Mary Grey and Lavinia Byrne. Overlooked by most; for me, it was non-negotiable. 

By 1995, at the end of my undergraduate studies, I'd had one officially-sanctioned encounter with feminist theology. That was a Laud Society talk given by Mary Gray. It was the fifth week of my first term. I never looked back. 

But being a feminist theologian in the early 90s (and in some places, still) was like being a low-level spy. Hunting out books hidden in the Theology Faculty stacks. Scoping out potential allies. Stumbling into a new language.

So a whole lecture series on feminist theology? I was ready. 

That week's lecture was given by Lavinia Byrne and was about the often overlooked work of Christian women missionaries.

I didn't see myself reflected in these women. Yet I too was preparing to travel to distant lands. Not to teach or build, but to learn. Specifically, I want to learn from Latin American churches and communities about liberation theology. Yet, looking back, I am evermore conscious of both my power and privilege, and my lack of understanding of how I was stepping into a long, complex, often problematic tradition. 

Lavinia put me in touch with Pamela Hussey and Marigold Best, who in turn connected me to two Sisters of Poor Claire, Anne and Anselma, long time residents of El Salvador, then living in Guatemala. Back and forth, a thread was woven, connecting me to these deeply committed women: researchers, religious sisters, rebels. 

There is so much I could write about these women: Pamela and Marigold who I know only through their writings (although I hunted through my lecture notes, convinced I had met one of them); and Anne and Anselma whose faithful witness have been an ever-giving source of insight and deep faith learning, from that initial letter inviting me to stay with them in Guate. 

Life out of death was published by the Catholic Institute for International Relations (CIIR) - the link takes you to a detailed report on the legacy of CIIR and Progressio. Amongst the many voices in the book, are those of Anselma and another Sister, Jean (who I think welcomed me to the sister house in San Salvador). Published after I had returned from Latin America, this book has accompanied me ever since. 

At the end of the book, is a reflection by Marcella Althaus-Read: “Doing the theology of memory: Counting crosses and resurrections”, in Marigold Best, & Pamela Hussey, Life out of death. The feminine spirit in El Salvador, London, CIIR, 1996, pp. 194-206. 

In her reflections on the interviews, Marcella Althaus-Reid noted:

• Importance of community – solidarity as essential for survival
• Significance of memory – embodied memories. 
• Testimonio – witnessing, martyrdom 
• The importance of finding and caring for the dead. The risk of burying a body. 
• Presente - the communion of saints.