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Relevant bibliographies by topics / Women's ordination

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Academic literature on the topic 'Women's ordination'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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Journal articles on the topic "Women's ordination"

1

Gössmann, Elisabeth. "Women's Ordination and the Vatican." Feminist Theology 6, no. 18 (May 1998): 67–86. http://dx.doi.org/10.1177/096673509800001806.

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Baker, John Austin. "Eucharistic Presidency and Women's Ordination." Theology 88, no. 725 (September 1985): 350–57. http://dx.doi.org/10.1177/0040571x8508800503.

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Clayton, Giles, D. W. Cleverley Ford, A. G. Lough, and Giles Hunt. "Eucharistic Presidency and Women's Ordination." Theology 89, no. 727 (January 1986): 39–41. http://dx.doi.org/10.1177/0040571x8608900108.

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Rowe, Mary Hannah. "30 Years of Women's Ordination." Dialog: A Journal of Theology 39, no. 3 (September 2000): 206–13. http://dx.doi.org/10.1111/0012-2033.00032.

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Chaves, Mark. "The Symbolic Significance of Women's Ordination." Journal of Religion 77, no. 1 (January 1997): 87–114. http://dx.doi.org/10.1086/489917.

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Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.

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Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.

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Wright, John H. "Patristic Testimony on Women's Ordination in Inter Insigniores." Theological Studies 58, no. 3 (September 1997): 516–26. http://dx.doi.org/10.1177/004056399705800307.

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REYNOLDS, PHILIP LYNDON. "SCHOLASTIC THEOLOGY AND THE CASE AGAINST WOMEN'S ORDINATION." Heythrop Journal 36, no. 3 (July 1995): 249–85. http://dx.doi.org/10.1111/j.1468-2265.1995.tb00989.x.

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Edwards, Ruth B. "What is the Theology of Women's Ministry?" Scottish Journal of Theology 40, no. 3 (August 1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 General Synod elections in the Church of England were dominated by the issue of women's ordination, with feelings running high in pressure-groups on both sides. In some Churches the introduction of women's ordination has exacerbated divisions already existing among members. Some of the major Christian denominations, including both the Roman Catholic and Eastern Orthodox churches, do not permit any form of ordination for women. Even within denominations like the Church of Scotland, where the introduction of women ministers has occurred without disruption, there are still members who have doubts about whether it is really right. In many small Christian groups women are debarred from all but the most informal ministry, because it is considered unbiblical for them to preach, address assembled Christians publicly, or presume to teach men about spiritual matters.

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Asboe, D., F. Boag, and B. Evans. "Women's health: potential for better co-ordination of services." Sexually Transmitted Infections 68, no. 1 (February 1, 1992): 65. http://dx.doi.org/10.1136/sti.68.1.65.

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Dissertations / Theses on the topic "Women's ordination"

1

Hayter, M. E. "The new Eve in Christ : the use and abuse of the Bible in the debate about women's ministry." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.354760.

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Williams, Liz. "Women's ordination in TheravaÃŒ?da Buddhism : ancient evidence and modern debates." Thesis, University of Sunderland, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411542.

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3

Mesaros-Winckles, Christy Ellen. "Only God Knows the Opposition We Face: The Rhetoric of Nineteenth Century Free Methodist Women’s Quest for Ordination." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1342832308.

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Coble, Ann Louise. "The lexical horizon of "one in Christ" the use of Galatians 3:28 in the progressive-historical debate over women's ordination /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Baker, Vanessa G. "Women's Pilgrimage as Repertoiric Performance: Creating Gender and Spiritual Identity through Ritual." Bowling Green, Ohio : Bowling Green State University, 2010. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1268802573.

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Pless, Mia. "Developmental co-ordination disorder in pre-school children : Effects of motor skill intervention, parents' descriptions, and short-term follow-up of motor status." Doctoral thesis, Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2001. http://publications.uu.se/theses/91-554-4963-8/.

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SOUZA, VALÉRIA VIEIRA DE. "A (R)EXISTÊNCIA DAS VOCACIONADAS AO MINISTÉRIO PASTORAL BATISTA: DESCORTINANDO A RELAÇÃO ENTRE AS PASTORAS BATISTAS DE SÃO PAULO E A NÃO FILIAÇÃO NA ORDEM DOS PASTORES BATISTAS DO BRASIL EM SÃO PAULO (OPBB-SP)." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1489.

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Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-12T22:43:51Z No. of bitstreams: 1 Valeia Vieira de Souza.pdf: 3033641 bytes, checksum: 4011499d2ae118034b67c01e11c28af7 (MD5)
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Baptist context is predominantly marked by male leaders and for women only places and behaviors socially established, such as home care, maternity, submission, among other characteristics that emphasize the gender hierarchy. Even before the economic development and occupation that women are gaining in the public space, the church, mainly Baptist churches, remain founded on foundations that exalt male power at the expense of place that should be occupied by women, or where they decide to act. If they decide to operate in a predominantly male place, they will have to deal with the deconstruction of a thought socially permeated with male domination and the arduous construction of a thought aimed at gender equality. The object of this research is the female pastoral ministry in the Baptist Brazilian context. The text analyzes the discourse of Pastors Baptists of São Paulo and the speech of the Order of the leaders of Baptist Pastors of São Paulo (OPBB-SP) about the female pastoral ministry and not the membership of women in OPBB-SP. The importance of this work is to demonstrate the relationship of the micro power existing between shepherds and shepherdesses and concomitant inequalities within the context Baptist in relation to pastoral ministry. This statement is configured by means of the analysis of semi-structured interviews I conducted research with seven shepherds of São Paulo, as well as three leaders of OPPB-SP. It is a qualitative research, in which were analyzed official documents of the church, as convention agendas, protocol, institutional sites, periodicals and unofficial documents found on social networks, blogs, online newspapers, etc. I can claim that the Baptists pastors are mobilizing to fulfill his calling, using transcendent arguments that prevent any person to challenge or doubt the pastoral call these women, but: “The wind goes were its pleasure takes it, and the sound of it comes to your ears, but you are unable to say where it comes from and where it goes; so it is with everyone whose birth is from the Spirit.” (John 3.8)
O contexto batista é predominantemente marcado por lideranças masculinas, destinando às mulheres apenas lugares e comportamentos socialmente estabelecidos, como a casa, o cuidado, a maternidade, a submissão, entre outras características que enfatizam a hierarquia de gênero. Mesmo diante do desenvolvimento econômico e da ocupação que as mulheres estão conquistando no campo público, a igreja e principalmente as igrejas batistas, permanecem fundadas em alicerces que exaltam o poder masculino em detrimento do lugar que deve ser ocupado pelas mulheres, ou seja, onde elas decidirem atuar. Caso elas decidam atuar num campo predominantemente masculino, terão que lidar com a desconstrução de um pensamento socialmente permeado de dominação masculina e com a árdua construção de um pensamento que vise a igualdade de gênero. O objeto desta pesquisa é o ministério pastoral feminino no contexto batista brasileiro. O texto analisa o discurso das Pastoras Batistas do Estado de São Paulo e o discurso dos líderes da Ordem dos Pastores Batistas de São Paulo (OPBB-SP) a respeito do ministério pastoral feminino e a não filiação de mulheres na OPBB-SP. A importância deste trabalho é a de demostrar as relações de micro poder existentes entre pastores e pastoras e concomitantemente as desigualdades dentro do contexto batista com relação ao ministério pastoral feminino. Essa afirmação se consolida por meio das análises das entrevistas semiestruturadas que realizei na pesquisa de campo, com sete pastoras batistas do Estado de São Paulo, bem como com três líderes da OPPB-SP. Esta é uma pesquisa qualitativa, em que foram analisados documentos oficiais da igreja, como pautas de convenções, atas, sites institucionais, periódicos e documentos não oficiais encontrados em redes sociais, blogs, jornais online, entre outros. Posso afirmar que as pastoras batistas estão se mobilizando para cumprir sua vocação, usando argumentos transcendentes que impedem qualquer pessoa de desafiar ou duvidar de seu chamado pastoral, pois: “O vento sopra onde quer; ouve-se o ruído, mas não sabes de onde vem, nem para onde vai. Assim acontece com aquele(a) que nasceu do Espírito.” (João 3.8).

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Nauert, Kenneth Brian Jr. "After Vatican II: Renegotiating the Roles of Women, Sexual Ethics, and Homosexuality in the Roman Catholic Church." TopSCHOLAR®, 2018. https://digitalcommons.wku.edu/theses/2444.

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Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

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Pardo, Marco H. "New Testament evidence for the role of women in the ministry of the church." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Arnold, Thomas P. "Women ministering to women according to Titus 2:3-5." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Women's ordination"

1

Tutsch, Cindy, and Hanna Martin. Questions and answers about women's ordination. Nampa, Idaho: Pacific Presss Publishing Association, 2014.

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2

Edwards, Ruth. The case for women's ministry. London: SPCK, 1989.

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Sowunmi, M. Adebisi. Women's ordination as priests: A Biblical challenge & imperative. Ibadan, Nigeria: Bookbuilders-Editions Africa, 2009.

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4

Women who would be rabbis: A history of women's ordination, 1889-1985. Boston: Beacon Press, 1998.

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Harris, Barbara C. Women's ordination in the Episcopal Church: Twenty-five years later. Cambridge, Mass: Episcopal Divinity School, 2000.

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Muir, Wellesley. Daughters of the inheritance: A new look at women's ordination. Roseville, CA: Amazing Facts, 2010.

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Women in search of identity: The case of women's ordination in Zambezi Evangelical Church. Zomba, Malawi: Kachere Series, 2006.

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Women's icons of ministry: Images from Scripture. Nottingham: Grove, 1994.

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9

Transforming grace: Christian tradition and women's experience. San Francisco, Calif: Harper & Row, 1990.

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10

Macy, Gary. The hidden history of women's ordination: Female clergy in the medieval West. Oxford: Oxford University Press, 2007.

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Book chapters on the topic "Women's ordination"

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Abraham, Kochurani. "Female Deacons and Women’s Clerical Ordination." In Towards Just Gender Relations, 37–46. Göttingen: V&R unipress, 2019. http://dx.doi.org/10.14220/9783737009850.37.

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Madigan OP, Patricia. "Ordination of Women: A “Bridge” or a “Brake” for Christian Unity?" In Stolen Churches or Bridges to Orthodoxy?, 139–60. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55458-3_9.

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Nesbitt, Paula D. "Dual Ordination Tracks: Differential Benefits and Costs for Men and Women Clergy." In Gender and Religion, 27–44. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429337345-4.

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Miller, Virginia. "A ? The Question of the Ordination of Women Revisited in Light of the Theology of Complementarity." In Leaning into the Spirit, 181–97. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19997-5_14.

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Macy, Gary. "What Did Ordination Mean?" In The Hidden History of Women's Ordination, 23–48. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195189704.003.0002.

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Macy, Gary. "Defining Women Out of Ordination." In The Hidden History of Women's Ordination, 89–110. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195189704.003.0004.

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Macy, Gary. "The State of the Question." In The Hidden History of Women's Ordination, 3–22. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195189704.003.0001.

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Macy, Gary. "The Ministry of Ordained Women." In The Hidden History of Women's Ordination, 49–88. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195189704.003.0003.

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Macy, Gary. "Conclusion." In The Hidden History of Women's Ordination, 111–28. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195189704.003.0005.

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Wijngaards, John. "Women Deacons in Ancient Christian Communities." In Patterns of Women's Leadership in Early Christianity, 195–210. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0011.

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This chapter considers ‘Women Deacons in Ancient Christian Communities: Leadership and Ordination’. Women deacons are widely attested in the Greek-speaking Catholic East during the first millennium. Ancient rites that have been preserved show that the ordination of women deacons was truly ‘sacramental’, just as that of male deacons. Their role consisted in instructing and baptizing female catechumens, guiding women at Sunday worship, taking communion to the sick, and ministering at funeral services. They belonged to the clergy in virtually every parish. They enjoyed more or less the same legal status as male deacons. As time passed, however, the female diaconate was relinquished, partly because of the diminishing of adult baptisms, partly on account of growing anxiety about female clergy possibly polluting the altar through menstruation.

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Reports on the topic "Women's ordination"

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Kelly, Luke. Lessons learnt from humanitarian negotiations with the Taliban, 1996-2001. Institute of Development Studies (IDS), September 2021. http://dx.doi.org/10.19088/k4d.2021.11.

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This rapid literature review finds that humanitarian actors responded in a variety of ways to Taliban actions limiting principled aid in the country during the period of their rule (1996-2001). The report is focused on the findings around humanitarian negotiation and the strategy of humanitarian actors in response to Taliban policies limiting women's ability to work for humanitarian organisations or access services. The findings are not intended to imply parallels with the current situation in Afghanistan. Evidence is in the form of a number of evaluations, academic articles and lessons learned papers on negotiating with the Taliban. It discusses the methods of negotiating with the Taliban (e.g. co-ordination, working with the leadership or rank-and-file), the content of negotiations and particularly the question of reaching agreement on women’s rights, as well as humanitarian actors’ negotiating capacity. There is less discussion on the negotiation of specific programmes (e.g. anti-gender-based violence programmes). Due to the different goals and principles of humanitarian actors, as well as different ideas of feasibility, conclusions on the effectiveness of negotiating tactics vary. Strategies therefore cannot be judged as 'successful' without reference to a conception of what is most important in humanitarian programming, and the constraints of the situation. The review highlights lessons on good negotiating practices. The main issue being negotiated was the clash between the Taliban's restrictions on women and humanitarian actors' aim of providing aid to all, including women, according to need. Various strategies were used to persuade the Taliban to consent to principled aid. This review considers aid agency negotiating strategy and tactics, as well as the underlying interests and constraints that may make negotiations more or less successful.

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Kelly, Luke. Lessons Learnt from Humanitarian Negotiations with the Taliban, 1996-2001. Institute of Development Studies (IDS), September 2021. http://dx.doi.org/10.19088/k4d.2021.126.

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This rapid literature review finds that humanitarian actors responded in a variety of ways to Taliban actions limiting principled aid in the country during the period of their rule (1996-2001). The report is focused on the findings around humanitarian negotiation and the strategy of humanitarian actors in response to Taliban policies limiting women's ability to work for humanitarian organisations or access services. The findings are not intended to imply parallels with the current situation in Afghanistan. Evidence is in the form of a number of evaluations, academic articles and lessons learned papers on negotiating with the Taliban. It discusses the methods of negotiating with the Taliban (e.g. co-ordination, working with the leadership or rank-and-file), the content of negotiations and particularly the question of reaching agreement on women’s rights, as well as humanitarian actors’ negotiating capacity. There is less discussion on the negotiation of specific programmes (e.g. anti-gender-based violence programmes). Due to the different goals and principles of humanitarian actors, as well as different ideas of feasibility, conclusions on the effectiveness of negotiating tactics vary. Strategies therefore cannot be judged as 'successful' without reference to a conception of what is most important in humanitarian programming, and the constraints of the situation. The review highlights lessons on good negotiating practices. The main issue being negotiated was the clash between the Taliban's restrictions on women and humanitarian actors' aim of providing aid to all, including women, according to need. Various strategies were used to persuade the Taliban to consent to principled aid. This review considers aid agency negotiating strategy and tactics, as well as the underlying interests and constraints that may make negotiations more or less successful.

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Prince, Marylee. What in God's Name: The Ordination of Women and the Inclusive Language Liturgy Movement. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7024.

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