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this important step toward changing our faith and our churches. Reimagining also means taking

a risk. A risk to make a mistake, a risk to lose what one has and a risk to feel betrayed by ones

people and to feel you are betraying them. It also means being open to changing ones course. Inaddition, it also denotes creating new ideas or reforming old ideas. As an exploration of new

ideas, this book shows a risk-taking courage on the part of these feminist thinkers who are

located in different social strata and different places in the world. Their creativity shapes theircritique of current doctrines, and their new proposals for reimagining and framing our ideas ofperson and community.

The book challenges traditional ways of thinking and traditional boundaries. Each writer was

able to move these boundaries, which have traditionally framed women as subordinate and

subjugated. Denominationally, contributors write from a variety of contexts.

This is what we offer. Pamela K. Brubakers reimagined doctrine of creation stresses God as

creator and Gods charging us with the responsibility to care for Creation. She offers a much

needed contextual, ecumenical, transformative theological reflection on women, economy, and

creation based on the AGAPE process, which has implications for the worldwide church. JennyDaggers examines Trinitarian liturgical language with a focus on Eucharistic liturgy. Envisaging

those sharing in the Eucharistic liturgy as being drawn into a Trinitarian embrace, Daggers offersa meditation on the reach of this Trinitarian embrace in a world that cries out for solidarity in the

struggle for justice. Cynthia L. Rigby reimagines the Christian doctrine of the bodily

resurrection, in light of womens experiences ofshame and defectiveness.Arguing that some

traditional atonement theories fail to promote healing, Rigby presents the doctrine of thebodily resurrection. Eboni Marshall Turman studies body as a theological problem, with

particular attention to the negative perception and thus treatment of black womens bodies, in

their historical subjection to white supremacy and male patriarchy. Marshall Turman challengesthis misconception and looks to the Chalcedonian Definition of Faith for an understanding of the

body of Jesus Christ.

From her U.S. Latina perspective, Theresa Yugar examines relations, diversity, pluralism,

corporeality, lo cotidiano (daily lived experiences) and the humanization of all persons as a

starting point for developing a liberating ecclesiological trajectory. Yugar upholds the U.S.Latino wisdom of an intercorporeal theology in which to be human and Latino is to live in an

interrelated, relational, pluralistic, vibrant, and diverse global world. Finally, Joy Ann

McDougall brings to the fore once more the transnational commitment which informed

Brubakers opening chapter. Her North Atlantic feminist and Asian intercultural theologyattempts to forge a different kind of relationship between white Euro-American feminist

theology and Korean feminist theology.

All the chapters within this book provoked new ways of thinking and new ways of reimagining.

Collectively, their work urges us to reexamine our ways, our traditions, and our habits so that we

see the world from a new perspective. We need to stand in solidarity with women around the

globe. As women from different walks of life we need to be in solidarity with each other.Belonging to different communities of women, we recognize that our battles may be similar but

they also grow from within the context of our particular communities.

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As we share stories, there is a life-giving aspect to this process that is uplifting, heartwarming,

empowering, dynamic, enlightening, enchanting, life-giving, transformative, and energizing. It

lifts us up as we recognize the pain of our own stories in each others stories. In that way, webecome whole, bursting with energy, Chi, and Eros. As we reimagine theology, certain steps are

required from us. Out of the pain of leaving comfortable ideas behind, as we recognize our

solidarity with each other, we walk hand in hand to dismantle the powers of injustice, which rundeep in our societies. We join together in reimagining how to understand church doctrine for afuture that is more just, welcoming, and embracing of all people, uncategorized by gender, class,

race, or geography.

Grace Ji-Sun Kimis a Visiting Researcher at Georgetown University and an ordained minister

of word and sacrament within the PC (USA) denomination. She received her M.Div. from Knox

College (University of Toronto) and her Ph.D. from the University of Toronto. Kim is the authorof 5 books,Reimagining with Christian Doctrines co-edited with Jenny Daggers (Palgrave),

Contemplations from the Heart (Wipf & Stock, forthcoming),Colonialism, Han and the

Transformative Power (Palgrave Macmillan), The Holy Spirit, Chi and the Other: A Model of

Global and Intercultural Pneumatology (Palgrave Macmillan) and The Grace of Sophia: AKorean North American Womens Christology(Pilgrim Press). She is a co-editor with Dr.

Joseph Cheah for the Palgrave Macmillan Book Series, Asian Christianity in Diaspora. Kimis a much sought after lecturer and has given papers/lectures throughout the United States andin Korea, Myanmar, Spain, Brazil, Switzerland and Canada.

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