Repeatedly and variously Rosemary Radford Ruether argues that redemption has a social dimension. In her words, “Redemption puts us back in touch with a full biophilic relationality of humans with their bodies and one another and rebuilds social relations that can incarnate love and justice. Thus redemption is about the transformation of self and society into good, life-giving relations, rather than an escape from the body and the world into eternal life.” Latina theologians have long argued for the liberation of Latinas (and all others who know oppression), which necessitates the transformation of socio-political and economic injustices. More recently these theologians have begun drawing out connections between the pursuit of liberation and popular religious practices as forging an alternate, emancipatory worldview. These developments assume the social dimension of liberation and, arguably, of redemption.

Given her sustained critique of dualism, her ongoing affirmation of the full personhood of women (and men) and her assertion that redemption in Christ necessarily bears a social dimension, Ruether's contribution can be read as encouraging Latina theologians to draw out the ways Latinas/os' relational self-understanding can inform how we understand redemption. Conversely, the contributions of Latina theologians can push Ruether to develop further the ways ritual and practice might inform her notion of redemption, how these might further redemption in the every day, in lo cotidiano.