Thesis advisor: Lisa S. Cahill / The dissertation draws upon African and Christian ethics as well as on African women's experiences of resistance to violations of their human dignity and womanhood. It takes a theological approach drawing on resources including African women’s theology, Jon Sobrino, Emmanuel Katongole, and Catholic social teaching. An important lens for diagnosing the problems faced by women in Sub-Saharan Africa is Engelbert Mveng’s concept of “anthropological poverty.” This concept refers to the multiple aspects of the loss of dignity resulting from slavery and colonialism; a basic argument of this dissertation is that anthropological poverty affects women in unique ways, that are exacerbated by religious and cultural histories of oppression of women. To address this situation, I will advocate for an interplay between the sacredness of life of every individual that is a salient principle of Christian ethics and the collective consciousness of solidarity that is distinctive of African cultures. The dissertation uses the narratives of abuse of women from the Democratic Republic of Congo that mirror those of Sub-Saharan African women more generally. It argues that these abuses impoverish women not only economically but also and especially anthropologically. While anthropological poverty is rooted in the history of slavery and colonization of African nations, it continues to be worsened by an intermingling of androcentric Christian views with the cultural patriarchal gender biases which significantly shape women's identity and women’s roles in society. Another factor that worsens women's anthropological poverty is sexual violence, especially rape used as a weapon of war. The dissertation argues that the Catholic social teaching's discourse of the preferential option for the poor overlooks the ways these factors doubly impoverish women and obstruct their political participation in society. The Church's teaching tends to focus on economic over anthropological poverty. The dissertation undertakes the task of moral imagination using narrative criticism as a method of biblical exegesis. It assesses the foundations of the political participation of women in African traditions and Scriptures, using the feminist biblical lens of Elisabeth Schüssler Fiorenza, "discipleship of equals." Through a "sophialogical" hermeneutic, the dissertation identifies the epistemology that arises from women's resistance to anthropological poverty. From the perspectives of Latin American liberation theology and a political theology of hope for Africa, it theorizes that the passion of anger offers a particular epistemology of liberation, and can become a praiseworthy and effective means of women’s social participation when it is solidaristic and resistant. The dissertation concludes by assessing the extent to which Catholic social teaching on the preferential option for the poor lacks an adequate analysis of women's specific poverty. The option for the poor needs to regard women's suffering and responses to suffering as loci theologici. This option needs to consider the "conative interruption" dimension of anger that women's narratives disclose as a sign of the times. The dissertation resolves that the Christian virtues of fortitude and prudence need to be rearticulated in the contexts of grave abuses of womanhood, connecting them to solidaristic and resistant anger through which women's sacredness of life can be significantly ennobled. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

En 2001, la République Démocratique du Congo s’est vigoureusement engagée avec le soutien de diverses organisations internationales pour réduire la pauvreté à partir de la stratégie de croissance. Dix ans plus tard, ce pays pointait à la dernière place du classement réalisé par le Programme des Nations unies pour le développement (PNUD) en fonction de l’indice du développement humain (IDH) des pays. En marge, ont émergé et se sont développées de multiples initiatives locales fondées sur des stratégies relationnelles et dont certaines sont présentées dans ce travail. Alors que la stratégie officielle contre la pauvreté a échoué, la société a survécu et évolue. En partant de ce constat, cette étude découvre que les approches conceptuelles et les solutions à la base de la lutte contre la pauvreté sont souvent réductrices. Elles se doublent malheureusement souvent d’une certaine tendance à oublier que toute pauvreté n’est pas qu’à combattre : la pauvreté anthropologique – qui est celle de notre condition fragile – est souvent oubliée, la pauvreté volontaire est reléguée au second rang. Finalement, cette étude montre qu’il ne faut pas trop simplifier le problème de la pauvreté afin de redonner du sens aux actions entreprises pour la combattre, et ainsi étendre la portée de ces actions. Cette question du sens est un élément décisif pour bien appréhender la lutte contre la pauvreté : avoir une vision réductrice d’une action revient à en diminuer considérablement la portée. La lutte contre la pauvreté aujourd’hui doit pouvoir redonner du sens à la vie en ayant une vision intégrale de l’existence humaine, intimement liée à l’anthropologie que présente le message chrétien. / In 2001, The Democratic Republic of Congo strongly committed itself, with the support of diverse international organizations, to reduce poverty based on the economic growth strategy. Ten years later the nation found itself at the bottom of the countries produced classification by The United Nations Development Program of the Human Development Index (HDI). Besides that program, several local initiatives have come out and developed, based on relational strategies, some of which are presented in this work. While the official strategy against poverty has failed, the society has survived and progressed. Based on this statement, this study discovers that the conceptual approaches and solutions at the base of the fight against poverty often are constricting. Unfortunately, these restrictive attitudes multiply themselves with some tendencies which tend to forget that all kind of poverty isn’t to be fought : the anthropological poverty – which is that of our fragile condition – is often omitted and voluntary poverty is often relegated to the second place. Finally, this study shows that the poverty problem should not be simplified with the intention of giving sense to the actions adopted to fight it, and in this way extend the scope of these actions. This question of sense is decisive in viewing the fight against poverty : a simplistic vision of an action, means, indeed, a considerable reduction of its scope. Today, the fight against poverty should be capable of giving sense to life incorporating an integral vision of the human existence, intimately related to the anthropology presented by the Christian message.