and has also served on the American Academy of Religion's Board of Directors, Women's Caucus for Religious Studies, and Teaching and Learning Committee.
Lopez is also a recent American Council of Learned Society's Fellow for a project entitled "Emilie Grace Briggs, Women Leaders in Early Christianity, A Study in Historical Dynamics (1910): A Critical Edition and Commentary" (https://www.acls.org/research/fellow.aspx?cid=D54B10DA-B26D-E911-80E7-000C296A63B0 Archived 2021-04-18 at the Wayback Machine).
[3] The focus of this organization was not really about healing women from eating disorders but to raise awareness on the school campus.
[3] After several years she left to attend the Union Theological Seminary in New York to pursue a master of arts in religion and education.
She also has interest in the research of ancient and modern rhetoric; visual representation and art performance, film as a critical model for interpreting biblical texts and traditions, as well as the study of gender and sexuality.
[2] Being a member of Letters Collegium,[4] the courses that Lopez teaches in biblical and ancient studies emphasize the relationship between both the modern and ancient worlds, methodology in biblical interpretation, issues in understanding religious innovations, the continuing relevance of the Bible as a significant site for articulations of power relationships and community identity-construction across time and cultures.
[1] The reflective learning, courses she teaches focus on poverty, intimate violence, mass incarceration and ex-offenders.
This new perspective has corrected the Western theological traditions preoccupation with the spiritual condition of the individual's consciousness and a supposed anti-Jewish bias.
Her feminist and queer approaches put forward gender and sexuality as useful options for seeing more adequately the hierarchical relations of power operative in the Roman Empire during Paul’s time.
Lopez and Penner attempt to explore the field, defamiliarize and interrogate it, and prod at its foundational assumptions.
In the opposition of the idealist approach, she argues that the biblical texts should be read as part of the complex social structure.