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1
Rodríguez Moreno, Celenis, and Alejandro Montelongo González. "The Woman and Her Obscure Versions." Hypatia 37, no. 3 (2022): 566–81. http://dx.doi.org/10.1017/hyp.2022.34.
Повний текст джерелаАнотація:
AbstractThe objective of this article is to analyze the production of the subject Woman by reviewing some practices, discourses, and technologies promoted by the state, the church, and elites. It is important to emphasize that in most research about women or femininity, female subjectivity appears tightly linked to sexual difference. However, in this work I want to show that the notion of Woman is co-determined by race and class. The experience characteristic of such representation was possible only for a small group of white and bourgeois women. Others—Indian, black, and mestiza “women”—could hardly account for a social experience comparable to the Western narrative about woman. Nevertheless, processes of homogenization allow these others to be classified and disciplined according to the gender norm, yet without altering the prejudices and inequalities produced by the prevailing racist and classist system, which implies the production of other female subjectivities, of other “women.”
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Hoyle, Lydia Huffman. "The subversive power of calling: The Girls’ Auxiliary and Baptist women in ministry." Review & Expositor 119, no. 3-4 (November 2022): 368–79. http://dx.doi.org/10.1177/00346373231169968.
Повний текст джерелаАнотація:
In the second half of the twentieth century, a group called the Girls’ Auxiliary (GA) became influential in the lives of many Southern Baptist girls and women. Through weekly meetings, annual camps, fund-raising, and individual mission activities, girls learned about how they could make a difference in the world through missions. In Baptist life, mission was the central work of the church. Alongside the Women’s Missionary Union (WMU), which sponsored and led the girls, the GAs brought attention to the mission cause and helped in collecting funds to support it. In annual “coronations,” girls were honored and crowned as mission queens in the Baptist kingdom. They often even spoke in these church-wide gatherings. This article explores the impact of the GA program on women who ultimately became Baptist ministers. Based on a survey of over 200 contemporary women ministers, the program did clearly impact a significant number of women who reported that the GA program gave them a greater sense of purpose, helped them to understand their vocational calling, and helped them see themselves as church leaders. Ultimately, the GA program became less influential and has now disappeared in many congregations.
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Shetler, Jan Bender. "Historical Memory and Expanding Social Networks of Mennonite Mission School Women, Mara Region, Tanzania, 1938 to the Present." Studies in World Christianity 18, no. 1 (April 2012): 63–81. http://dx.doi.org/10.3366/swc.2012.0006.
Повний текст джерелаАнотація:
Because of their structural position as boundary crossers in virilocal marriages, women in the Mara Region of Tanzania have used historical memory to construct social networks across ethnic boundaries for their own and their community's security. During the colonial era these networks were severely restricted, leading to increasingly difficult lives for women. One group of women who found creative ways to reconstruct these far-reaching networks was church women who went to mission boarding schools. Girls left their homes and made connections to a new family in the church that supported them as they moved into new interethnic communities. They began telling their own life histories in the form of the spiritual testimony, shaped by the practice of confession in the East African Revival beginning in 1942. These narratives of resistance to traditional practices like female circumcision inspired others and created a sense of individual agency. Although these stories seem to represent a rejection, even demonisation, of the past, they carry on work entrusted to these women by their grandmothers, of using storytelling, even within a new narrative genre and in a radically new context, to make connections and build community across ethnic boundaries.
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Hiner, Hillary. "Finding Feminism through Faith: Casa Yela, Popular Feminism, and the Women-Church Movement in Chile." Latin American Perspectives 48, no. 5 (June 11, 2021): 59–74. http://dx.doi.org/10.1177/0094582x211013009.
Повний текст джерелаАнотація:
Among the popular feminist projects of the dictatorship period in Chile was the Yela group in Talca, made up of pobladoras (women shantytown residents) and two Maryknoll sisters. Of particular interest is the manner in which this group’s popular feminism and antiviolence work during the 1980s was shaped by the women-church movement and feminist theology related to patriarchy, violence against women, and women’s collective resistance strategies. Over the long term, religious elements were gradually excluded from Casa Yela’s antiviolence work in favor of more secular feminist interpretations. Entre los proyectos feministas populares durante la época de la dictadura en Chile se encuentra la presencia del grupo Yela de Talca, formado por pobladoras (mujeres residentes de poblaciones) y dos hermanas Maryknoll. De particular interés es la forma en que el feminismo popular y antiviolencia de este grupo durante la década de 1980 se moldeó a partir del movimiento mujer-iglesia y la teología feminista relacionada con el patriarcado, la violencia contra las mujeres y las estrategias de resistencia colectiva de mujeres. A largo plazo, los elementos religiosos fueron gradualmente excluidos del trabajo antiviolencia de Casa Yela en favor de interpretaciones feministas más seculares.
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Lee, Sohye, Ruth Lindquist, Erica Schorr, Chih-Lin Chi, and Diane J. Treat-Jacobson. "Development, implementation and participant evaluation of combining text messaging and peer group support in a weight management programme for African-American women." Journal of Research in Nursing 25, no. 5 (June 15, 2020): 475–91. http://dx.doi.org/10.1177/1744987120916509.
Повний текст джерелаАнотація:
Background Development of highly accessible interventions that are effective in reducing body weight, preventing weight gain, and maintaining weight loss is urgently needed to solve the current obesity epidemic, especially among African-American women. Aims The purpose of this paper is to describe the development, implementation, and participant evaluation processes of a combined text messaging and peer support group programme to enhance weight management skills among African-American women. Methods The programme’s conceptual framework and operational model were developed to enhance the research design and protocol to support the study rationale and to lay a solid theoretical base for programme implementation. The programme curriculum and schedule were established and embedded into the programme protocol. Results The 16-week text messaging and peer support group intervention was implemented from September 2014 to March 2015. In total, 2089 messages were sent using an online text messaging application. Eight support group sessions were held in the participant’s community centre or community church bi-weekly for approximately one hour. Conclusions This paper provides a blueprint of the methodological aspects and insights from participants’ evaluation of a combined weight management intervention that can be used or adapted by public health nurses and other community health professionals in their work to develop weight management skills among African-American women.
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Bucknall, Alison M. "Martha’s Work and Mary’s Contemplation? The Women of the Mildmay Conference and the Keswick Convention 1856–1900." Studies in Church History 34 (1998): 405–20. http://dx.doi.org/10.1017/s0424208400013772.
Повний текст джерелаАнотація:
For many Evangelical clergy and lay people, the ‘annual conference’ became a vital feature of Christian life during the second half of the nineteenth century. Dominant among these was the Mildmay Conference, only later rivalled by the convention held at Keswick. The small beginnings of ‘conference going’ were a group of friends who responded to the invitation of the Revd William Pennefather to meet together in his parish at Barnet in 1856. He had not intended to found an annual gathering, but the momentum of the movement he set off was such that after he left Barnet in 1856 for the parish of Mildmay in London’s northern suburbs, the Conference which followed him grew into a powerful organization which not only brought together some three thousand Evangelical clergy and lay people each year, but also involved itself in welfare work which extended beyond the parish boundaries into other areas of London, and supported a wider network of workers in Britain and overseas. The Convention which began to meet at Keswick in 1875 was far removed from the social concerns of Mildmay, and its commitment to a controversial teaching of’holiness’ kept it on the fringes of Evangelical respectability for the first decade of its existence; but by the 1890s the popularity of ‘Keswick teaching’ could no longer be denied. While other Evangelicals sought to attack or denounce the perceived evils which were creeping into both Victorian Church and society, these conference goers sought to renew Evangelicalism from within in a way that would enable them to speak to that changing world with a new, but still distinctively Evangelical, voice.
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Kumalo, Raymond Simangaliso. "FROM CONSTANCE OOSTHUIZEN TO PURITY MALINGA: THE STRUGGLE FOR EQUALITY IN ORDINATION IN THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 2 (December 8, 2016): 175–91. http://dx.doi.org/10.25159/2412-4265/1413.
Повний текст джерелаАнотація:
The researcher believes that while in the Methodist Church of Southern Africa (MCSA) women have been ordained to the ministry of Word and Sacrament since 1976, they remain a minority numerically and are still marginalised in leadership. As a result ordained women remain the most unrecognised and underutilised group in the MCSA. Few women ministers have held leadership positions during this period, particularly primary leadership positions. This article enquires into the experiences (or, ‘acceptance’) of these women, the reasons for the minority representation, and reflects on the future of representative ordained ministry. A theoretical framework of feminist ecclesiology is used as an approach. Primary research provides statistical data upon which the assessment of progress towards gender equality is based. The impact of culture upon institutional gender representation is discussed, together with equality of opportunity in principle and practice. Reference is made to gender equality in other institutions, both secular and religious. The article reflects upon the leadership of the MCSA towards gender equality in the ordained ministry, and some conclusions are drawn and recommendations suggested for the future.
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Brown, Sue. "Lilias Trotter and the Algiers Mission Band." African Research & Documentation 134 (2018): 40–46. http://dx.doi.org/10.1017/s0305862x00023025.
Повний текст джерелаАнотація:
It was the early 1980s in Algeria. There had been Protestant mission work in the country for a century. The Christian church was growing and missionaries were being asked to leave. One former member of the small Algiers Mission Band had just had her residence permit renewed for a further two years and so was able to stay longer when others had to go. She saw this as a God-given opportunity to ensure that vital documents got safely back to the UK so that the history of this remarkable group of missionaries, mainly women, should be preserved. To her we owe the preservation of the largely complete archive of the Algiers Mission Band (AMB), the mission society led by Lilias Trotter, which was transferred bit by bit from a flat in central Algiers to the home office in the UK.
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Brown, Sue. "Lilias Trotter and the Algiers Mission Band." African Research & Documentation 134 (2018): 40–46. http://dx.doi.org/10.1017/s0305862x00023025.
Повний текст джерелаАнотація:
It was the early 1980s in Algeria. There had been Protestant mission work in the country for a century. The Christian church was growing and missionaries were being asked to leave. One former member of the small Algiers Mission Band had just had her residence permit renewed for a further two years and so was able to stay longer when others had to go. She saw this as a God-given opportunity to ensure that vital documents got safely back to the UK so that the history of this remarkable group of missionaries, mainly women, should be preserved. To her we owe the preservation of the largely complete archive of the Algiers Mission Band (AMB), the mission society led by Lilias Trotter, which was transferred bit by bit from a flat in central Algiers to the home office in the UK.
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Correia Junior, João Luiz, and Zelia Cristina Pedrosa do Nascimento. "A leitura popular da Bíblia." Fronteiras - Revista de Teologia da Unicap 6, no. 2 (December 29, 2023): 228–45. http://dx.doi.org/10.25247/2595-3788.2023.v6n2.p228-245.
Повний текст джерелаАнотація:
The popular reading of the Bible proposed by Ecumenical Center for Biblical Studies (CEBI) is a concrete way of approaching the text based on the demands of reality, thus fitting into what the Pontifical Biblical Commission calls the Liberation Approach. In celebration of the 30th anniversary of the document on The Interpretation of the Bible in the Church, we bring to reflection the memory of the work of popular reading of the Bible carried out in the Catholic Diocese of Mossoró-RN within the methodology proposed by the CEBI. Examining the reports of the meetings that took place in the seventies and eighties of the twentieth century, we can see the strong presence of women, the relationship with ecclesiastical and base communities and popular movements and the resistance of the group that remains active even in the face of a adverse ecclesiastical situation.
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Goleń, Jacek, Jan Kobak, Małgorzata Szyszka, and Florence Kabala. "Attitudes Towards Marriage, Sexual Morality, and Parenthood of Individuals Associated with Shalom Centre in Mitunguu, Kenya." Verbum Vitae 42, no. 2 (June 27, 2024): 431–51. http://dx.doi.org/10.31743/vv.16747.
Повний текст джерелаАнотація:
Attitudes to marriage, sexual morality, and parenthood are currently undergoing substantial cultural transformation, noticeable also in mission countries. For this reason, the Catholic Church has in recent years treated pastoral care of married couples and families as an urgent concern. The article presents results of empirical research conducted among a selected group of Catholics in Kenya as well as conclusions and postulates for Catholic formation and pastoral care of families. It indicates a need for education that would help individuals overcome unethical conjugal and familial attitudes. It also emphasizes the value of positive attitudes to parenthood present in African culture and accentuates clear progress in rejecting a conviction that marriage without children is pointless. The text points out urgent need for formative and pastoral work to eradicate corporal punishment of children and indicates challenges related to the education of women.
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Ćošković, Pejo. "Krstjanice, bosanske redovnice, u očima suvremenika / Krstjanice, Bosnian Nuns, in the Eyes of Contemporaries." Journal of the Faculty of Philosophy in Sarajevo (History, History of Art, Archeology) / Radovi (Historija, Historija umjetnosti, Arheologija), ISSN 2303-6974 on-line, no. 3 (November 12, 2014): 23–45. http://dx.doi.org/10.46352/23036974.2014.23.
Повний текст джерелаАнотація:
The paper is conceived as a contribution to the study of a larger topic about the role and position of women in the medieval Bosnian society. Considering that this subject is extremely broad and all encompassing, the author only directed his curiosity towards the members of a distinct group which did not draw much attention of contemporaries despite of their great reputation achieved by their life calling and work in the service. This concerns females in the Church, more specifically Bosnian nuns, those within the Catholic Bosnian bishopric, as well as those which appear later as Krstjanice within the heterodox Bosnian Church. The advantage of male Church members was obvious, females were simply their inevitable followers who “quietly” performed their “female chores” and helped the monks in the fulfilment of their mission. Everyday life placed in front of them various lures, especially in those times when discipline slackened and passions flared, which inflicted great and irreparable damage to the mixed monastic communities, so the Church and monastic authorities ordered the avoidance of suspicious circumstances which were later compared by contemporaries to the difficult scenes of Biblical temptations. The real life was always different in the altruistic dignity but also in the unrepentant sinfulness, piety was a protocol which was strictly adhered to by god-fearing individuals, while others took more care about worldly goods and the comforts of life. The Benedictine motto “ora et labora” divided jobs and daily tasks of the social community of “oratores” and revived the economic life of Western Europe. Bosnian nuns in their old age and sickness were dependent on the goodness and help of others. The question whether they rejected the worldly goods because of their “proverbial” piety or whether this was merely a result of the poverty of their class still remains unanswered.
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Heiney, Sue P., Linda J. Hazlett, Sally P. Weinrich, Linda M. Wells, Swann Arp Adams, Sandra Millon Underwood, and Rudolph S. Parrish. "Antecedents and Mediators of Community Connection in African American Women With Breast Cancer." Research and Theory for Nursing Practice 25, no. 4 (2011): 252–70. http://dx.doi.org/10.1891/1541-6577.25.4.252.
Повний текст джерелаАнотація:
Objective: To describe the theory of community connection defined as close relationships with women and men who are members of a neighborhood, a church, a work group, or an organization. Antecedent and mediator variables related to community connection are identified. Design/methods: A cross-sectional design was used to assess for relationships among theorized antecedents and mediators of community connection in a sample of 144 African American women aged 21 years and older (mean = 54.9) who had been diagnosed with invasive/infiltrating ductal carcinoma. Measurement and Analyses: Community connection was measured with the relational health indices-community subscale. Mediator analysis was conducted to assess significance of the indirect effects of the mediator variables, which were fear, breast cancer knowledge, and isolation. Results: Community connection was found to be associated with three of the four antecedents, cancer stigma, stress, and spirituality, but not associated with fatalism. Effects were mediated primarily through fear and isolation with isolation as was more dominant of the two mediators. Surprisingly, breast cancer knowledge showed no significant mediator role. Conclusions: The importance of isolation and fear as mediators of community connection is highlighted by this research. The study could serve as a model for other researchers seeking to understand connection in ethnic groups and communities.
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Huber, Wolfgang. "Ein Gerechter unter den Völkern." Zeitschrift für Evangelische Ethik 58, no. 2 (May 1, 2014): 87–98. http://dx.doi.org/10.14315/zee-2014-0203.
Повний текст джерелаАнотація:
AbstractStephan H. Pfürtner (1922-2012) was a Catholic theologian who in the last stage of his academic career taught Social Ethics in the Department of Protestant Theology at Philipps-University in Marburg. The text, originally a lecture in commemoration of Stephan Pfürtner and his work, shows the close connection between biography and theology, between ethical experience and ethical reflection in his case. EmpatheticCourage is shown by him in his successful effort to save three young Jewish women from death in the Concentration Camp of Stutthof near Danzig in 1944. Ecumenical Resistance is performed by a group of young Christians around four ministers who became sentenced to death in 1943. A LiberatedConscience is decisive for Pfürtner’s position in a deep conflict with the Roman-Catholic Church on the ethics of human sexuality. Ethics of Reponsibility is the conception that he develops in his Marburg years. Evangelical Catholicity characterizes the spiritual dimension of Stephan Pfürtner’s legacy.
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Adetunji, Emmanuel. "Religious War and Brutal Killing of Christians in Nigeria; Its Effects and Consequences in Related to John 18:5-11." British Journal of Multidisciplinary and Advanced Studies 4, no. 4 (August 4, 2023): 90–105. http://dx.doi.org/10.37745/bjmas.2022.0259.
Повний текст джерелаАнотація:
Brutal killings of Christians in the northern and middle parts of Nigeria at the hands of Muslim militants and terrorists have been a daily occurrence in recent years. Nigeria daily news are always full of records of shielding of innocent bloods both adult and young, burning of Churches, the worst of them all is killings of Christian members during Church services. The major concerns now are days are kidnapping people after which the ransom will be paid and victim will eventually be killed. Increasingly, the attackers have included another group, militant nomadic Fulani herdsmen who raid villages and kill Christian men, women, children, and babies with, local weapon AK-47s, machetes and many others. This work considers the attitude of both the past and present administrations towards the brutal killings of Christian in the Northern part of the country it was equally linked with the story of Jesus Crucifixion and those that were supposed to speak and defended him master minded the killing of the Saviour of the entire universe. However, the work came out with the effect of the brutal killings, causes and concludes by suggesting the way out
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Nedzelsky, K. K. "Soteriological function of woman in national life of Ukrainian people." Ukrainian Religious Studies, no. 49 (March 10, 2009): 83–91. http://dx.doi.org/10.32420/2009.49.1998.
Повний текст джерелаАнотація:
In the life of the Ukrainian people, women have always played an important role that went far beyond their motherly function - to give birth to children for the biological change of their generations. The Ukrainian woman in the full sense of the word acted as the guardian of her people, having a direct relation to the national self-identification of Ukrainians, because as a tutor of their children, they instilled in their souls positive psychological qualities for the community. Given the expressive religiosity and national character of the Ukrainian woman, one can speak of her soteriological function in the life of the Ukrainian nation, because, thanks to her religion and her native church, the Ukrainian people were able, despite the difficult trials of fate, to preserve themselves as a full-fledged ethnic group capable of creating social levels. being. But, of course, it is not religion itself that saves someone from any troubles, but people as subjects of religiosity, who properly do the will of God toward themselves and their loved ones.
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Van Der Ploeg, Frank. "Jan II van Coninxloo en zijn werkzaamheden voor het benedictinessenklooster van Groot-Bijgaarden bij Brussel." Oud Holland - Quarterly for Dutch Art History 112, no. 2-3 (1998): 104–26. http://dx.doi.org/10.1163/187501798x00293.
Повний текст джерелаАнотація:
AbstractThis article examines the relationship between the Brussels painter Jan 11 van Coninxloo (ca. 1489-1561 or later) and the Benedictine convent of Groot-Bijgaarden. In earlier publications by J. Maquet-Tombu the link between certain members of the Van Coninxloo family and the Vorst convent have already been pointed out. A new chapter can now be added. In the archive of Groot-Bijgaarden convent are two books in which payments made by the prioresses Françoise and Catherine van Straten for the dccoration of the convent and the church are recorded. The books list a separate item for painting and polychrome work. Here, for the first time, the name Jan van Coninxloo crops up in connection with a sum paid for painting the side panels of the main altar. Van Coninxloo was also paid for painting organ doors, a vaulted ceiling and for 'rough painting'. Four triptychs by Van Coninxloo have also been preserved; they were commissions from women of noble birth who had taken the veil. The names of three of these nuns are known: Anthonine de Locquenghien, Berbel van dcr Noot and Marie Brant. The fourth was called Barbara (Berbel). In view of all this material it may be concluded that Van Coninxloo played a significant part in the decorative appearance of the convent church. He was responsible for triptychs on altars dedicated to St. Anne, St. John and St. Benedict. He also painted the smaller triptych with the Seven Sorrows of the Virgin, the panels of the high altar, doors for an organ and (part of) the ceiling decorations. The article offers a new insight into the context of a group of paintings and adds a number of works to Jan 11 van Coninxloo's oeuvre.
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Harris, Barbara J. "A New Look at the Reformation: Aristocratic Women and Nunneries, 1450–1540." Journal of British Studies 32, no. 2 (April 1993): 89–113. http://dx.doi.org/10.1086/386024.
Повний текст джерелаАнотація:
Ever since the first flowering of scholarship on women in the late nineteenth and early twentieth centuries, convents have occupied a central place in historians' estimate of the position of women in medieval and early modern Europe. In 1910, Emily James Putnam, the future dean and president of Barnard College, wrote enthusiastically in The Lady, her path-breaking study of medieval and renaissance aristocratic women, “No institution in Europe has ever won for the lady the freedom of development that she enjoyed in the convent in the early days. The modern college for women only feebly reproduces it.” In equally pioneering works published in the same period, both Lena Eckenstein and Eileen Power recognized the significance of the nunnery in providing a socially acceptable place for independent single women.Many contemporary historians share this positive view of convents. In Becoming Visible, one of the most widely read surveys of European women's history, for example, William Monter wrote approvingly of convents as “socially prestigious communities of unmarried women.” Similarly, Jane Douglass praised nunneries for their importance in providing women with the only “visible, official role” allotted to them in the church, while Merry Wiesner, sharing Eckenstein and Power's perspective, has observed that, unlike other women, nuns were “used to expressing themselves on religious matters and thinking of themselves as members of a spiritual group. In her recently published study of early modern Seville, to give a final example, Mary Perry criticized the assumption that nuns were oppressed by the patriarchal order that controlled their institutions; instead, she emphasized the ways in which religious women “empowered themselves through community, chastity, enclosure and mystical experiences.”
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Hayes, Traci, and Manoj Sharma. "Applying the integrated marketing communication approach to recruit and retain African American women." Health Promotion Perspectives 11, no. 4 (December 19, 2021): 460–66. http://dx.doi.org/10.34172/hpp.2021.58.
Повний текст джерелаАнотація:
Background: Researchers use multiple approaches to engage and maintain underrepresented populations in research. They often overlook integrated marketing communication (IMC), a useful approach for commercial marketing, for more established health promotion and social marketing techniques. There is limited information on the application of the IMC approach for recruiting and retaining African American study participants. This article explores the IMC approach used to recruit and retain volunteers for a community-based intervention. Methods: This is a cross-sectional study relying on extracted data from the Multi-Theory Model (MTM) of Health Behavior Physical Activity intervention. A brief multiple-choice survey was administered to a sample of African American women (n=74) to assess the effectiveness of applying an IMC approach for recruiting and retaining volunteers for the multi-week program during January - June 2018. The measures were (1) source for study information, (2) preferred method of contact, (3) primary source for health information. Results: Sixty-nine women listed their doctor as the primary source of health information and five women in the age group 18-34 identified social media (n=3) and websites (n=2). Age is significantly related to the preference of communication tools used to recruit and retain the African American participants. A statistical significance (P=0.025) suggests for women ages 51-69, a combination of radio, church, and word of mouth was more effective for recruitment. The older women preferred telephone calls compared to the women ages 18-50 who relied on texting. Conclusion: IMC can synergize individual communication elements in a coordinated manner to address niche audiences and develop cost-effective health communications programs that can improve recruitment and retention efforts in minority populations.
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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.
Повний текст джерелаАнотація:
Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.
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Pető, Andrea. "Populist Use of Memory and Constitutionalism: Two Comments – II." German Law Journal 6, no. 2 (February 1, 2005): 399–405. http://dx.doi.org/10.1017/s2071832200013705.
Повний текст джерелаАнотація:
In November of 2003, I received an e-mail from Diana, a 26 year old Hungarian Ph.D.-student of archaeology and Egyptology. She is also interested in gender studies, she wrote me, especially in the cult of female goddesses. She also sent me the article on this topic that she had recently published in the very mainstream Hungarian journal of religious studies, theReview of History of the Church. In this article, she refers to articles published in English, French, German and Italian, quoting sources in Latin and in Ancient Greek. In the e-mail, Diana asked for my help to give suggestions about literature on re-interpreting the role of women in religion because she was familiar with my work on populism, religion and gender. Before the reader starts believing that I am using this very precious occasion to celebrate the developing communication between two generations of female scholars in Hungary, I would like to continue the story with a police report issued on the 23 June in 2004. In this police report, it was announced that, posters announcing a meeting of the so-calledGroup of Hungarian Futurehad been placed on the main boulevard of Budapest Arrow Cross. As is well known, the Arrow Cross was the Hungarian Nazi Party before and during World War II. The Group which is so concerned about the so-called Hungarian Future has 27 members and the founder of this group is Diana.
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Agwang, A., H. Ngonzi, and J. Ekudo. "Working With Organized Groups to Change Cultural Beliefs and Norms Toward Cancer in Uganda." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 142s. http://dx.doi.org/10.1200/jgo.18.56900.
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Background and context: Cultural norms, beliefs and practices are great hindrance to efforts toward early detection and treatment of cancer in Uganda as most of the individuals believe its witchcraft, curse or bad luck. Working with organized groups such as churches, cultural associations, women associations, is key in changing such beliefs. HealthAid Uganda (HAU) for the last 3 years has worked in partnership with Watoto Church among other groups to deliver cancer awareness, screening and screening for other health problems in the districts of Mukono, Kampala and Wakiso. Aim: To mobilize organized groups within the community to raise awareness about cancer to correct prevailing myths, misconceptions and negative cultural beliefs, norms and practices. Strategy/Tactics: HAU built a strong partnership with its target groups one of which being Watoto church with whom joint planning activities were carried out. It involved the review of HAU's previous community health outreaches as a source of experience. The review also gave insight into the development of the activity plan; including the services to be rendered, the community leaders to be involved and the day in which the events would be conducted. The event included health talks on HPV, cervical and breast cancer, testimonies by the survivors, practical demonstration for self-breast examination, cervical cancer screening and distribution of cancer education materials. Program/Policy process: Involvement of community groups and champions in changing beliefs toward cancer epidemic is key. Outcomes: There was increased spirit of partnership which attracted various civil society organizations with Watoto church being the key partner. The government health center administration recognized efforts and pledged to offer further support in mobilizing the community. The awareness walk attracted public participation and need for the services. It demonstrated need to further work with organized groups within the community to form cancer task force groups to bring cancer information to every household. The events were covered by media, leading to increased demand for the services provided, with estimated 1500 individuals who received with both awareness, screening and consultative services. What was learned: HAU-Watoto partnership involvement showed that working with organized groups produces better results in cancer control and treatment in Uganda. Indeed changing cultural beliefs, norms and practices toward cancer prevention and control can be a success story if working with organized local groups is taken into consideration as a tool to reaching out to individuals and the approach during this year showed much more results than 2016.
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Dixson, Adrienne D., and Jeannine E. Dingus. "In Search of Our Mothers’ Gardens: Black Women Teachers and Professional Socialization." Teachers College Record: The Voice of Scholarship in Education 110, no. 4 (April 2008): 805–37. http://dx.doi.org/10.1177/016146810811000403.
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Background/Context The current era of educational reform targets teacher education and aims to improve the performance of children who have traditionally underperformed and are underserved in public schools. Although educational policy has tried to address the ways in which “good teaching” contributes to improved student educational outcomes, research that examines such teaching must develop ways to make the tacit explicit. In doing so, the research and scholarship on teachers mask, ignore, and overlook the unique experiences of African American women teachers who bring a unique angle of vision to their work among historically underserved populations. The researchers argue that the pedagogy of Black women teachers provides much-needed insights that can inform the practices of all teachers. Focus of Study This article integrates findings from two separate studies on Black women teachers. It examines reasons underlying the professional entry of Black women into teaching and uses a Black feminist/womanist framework to examine how the nexus of race, gender, and class impacts Black women's decisions to enter teaching while also informing their teaching missions. The article is situated in novelist Alice Walker's metaphorical gardens to examine the intergenerational connections of Black women teachers to teaching. Setting Participants hailed from different geographic regions, including Southern California and the Midwest. All were teachers in urban districts serving primarily African American, Latino/Latina, and Asian American students. Participants The participants were 5 Black women teachers from two separate studies. All participants were elementary teachers: a novice; experienced veteran teachers; and a semiretired teacher. Three of the teachers were members of the same family, representing three generations of Black women teachers. The remaining two teachers live, teach, and attend the same church in a medium-sized midwestern city. Research Design The data for this article come from two separate qualitative studies on Black women teachers. Data Collection and Analysis Both studies used ethnographic interviews. Dixson interviewed two participating teachers, the teachers’ colleagues, principals, and parents of students. Dixson also conducted weekly classroom observations over 10 months. Dingus conducted two to three individual interviews with the participating family. She also conducted a group conversation with the family. Participants provided written reflections on their entry into teaching using metaphors of teaching. Dingus also collected documents including email correspondence, newsletters, and print articles featuring the participants. Findings Three convergent themes emerged that represent the teachers’ views of why Black women enter teaching. The first finding, that teaching is tending our mothers’ gardens, highlights the intergenerational encouragement of Black women, including mothers and community othermothers, as influential factors on their professional entry. Participants cited the teaching legacies of Black women in schools, families, and communities as inspirations to become teachers. The second finding, teaching as community work, highlights the ways in which the decision to enter teaching allowed them to remain connected to Black communities and students, function as cultural workers, and act as community othermothers. The third finding, that teaching is nurturing our mothers’ spiritual gardens, illuminates how participants connected their professional entry to a larger spiritual mission. Participants perceived their teaching as a moral, communal, and ethical endeavor incorporating humanistic pedagogical approaches. Conclusions/Recommendations The researchers argue that educational research, in keeping with a policy focus on quality instruction, must continue to examine the practices of Black women teachers, who have effective pedagogical practices with underserved populations. In doing so, we caution against operationalizing such pedagogical practices in ways that trivialize their teaching practices and render them invisible. Furthermore, we encourage researchers to examine how teacher education can make explicit the experiences, knowledge, wisdom and spiritual aspects of Black women's pedagogical practices. Research must also consider the ways in which Black women teachers draw on intergenerational networks in their teaching practices and how these relate to their conceptualizations of their roles as teachers.
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Padała, Olga, Anna Taracha, Adrianna Krupa, Małgorzata Drwal, Katarzyna Głaszcz, and Ryszard Maciejewski. "Opinion of students of Medical University of Lublin on emergency contraception." Polish Journal of Public Health 126, no. 1 (March 1, 2016): 41–45. http://dx.doi.org/10.1515/pjph-2016-0009.
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Abstract Introduction. Many women at the reproductive age face the dilemma of choosing the best contraceptive method. Apart from the natural birth control methods, there is a large selection of barrier, hormonal or invasive procedures. Birth control also includes emergency contraception, which can be used in a short period of time after an unprotected sex. In 2015, Ella One (uliprystal acetate) has been approved as an over-the-counter drug in Poland. Aim. The purpose of this study was to check the knowledge and survey opinions of students of various faculties of Medical University of Lublin concerning the topic of emergency contraception. Material and methods. An anonymous online questionnaire was used in the study. It included single and multiple-choice questions. The results were analyzed using Microsoft Excel 2011. Results. 256 students, aged 19-27 took part in the study. 81.3% of the respondents declared themselves as Christians. 47% of interviewees said that using emergency contraception is ethical. In the group of Christians, 37.5% claimed that emergency contraceptives should not definitely be sold as an OTC drug while among the non-religious individuals, only 6% shared that view. 60.6% of students decided that EC is not a form of abortion, On the other hand, 29.9% opted for it being an abortion. In the group of female participants, 14.9% said that they had used emergency contraception at least once in their lives. As it comes to evaluation of students’ knowledge about the topic, only 15.23% knew the way of uliprystal acetate worked and even less (11.32%) were able to explain the way levonorgestrel works. Discussion. According to the Catholic Church, the only acceptable forms of family planning include sexual abstinence during fertile days or calendar-based contraceptive methods. Postcoital contraception is treated as a sin punished with excommunication. Therefore, adhering by the rules imposed by the Roman Catholic Church has huge impact on the choices that believers make, also when it comes to birth control. This statement has been confirmed by many studies conducted in Poland, where 90% of population consider themselves Catholics. Conclusions. Emergency contraception remains a controversial topic in Poland. Students of Medical University of Lublin seem to have insufficient knowledge about the effects of available drugs. There is a need to educate future healthcare providers, so they could provide reliable advice and recommendations to their patients.
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Wiesner-Hanks, Merry E. "Women, Gender, and Church History." Church History 71, no. 3 (September 2002): 600–620. http://dx.doi.org/10.1017/s000964070013029x.
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As befits an article encouraging reflection, I would like to start with a personal anecdote. I recently heard a paper by a prominent literary scholar, which I thought would be an analysis of his encounter with a text. (I am familiar enough with current literary analysis to know that it would certainly not be an analysis of a text.) It turned out instead to be purely autobiographical. In talking about this later with a friend of mine from the Italian department, he told me that this was a new trend. As he put it: “We used to do Dante's life and works, then with New Criticism we did ‘the work,’ then with New Historicism we did Dante's works in their historical location, then with post-structuralism we did Dante and me, and now we just do me.’
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Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (October 15, 2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.
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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr. Peggy Mulambya Kabonde of the United Church of Zambia (UCZ). Firstly, a brief narrative of her life and work is presented. Secondly, her work and experience in the Church is analyzed in order to engage with the issues affecting women in ordained ministry in Africa and other parts of the world. The paper concludes by proposing a model of ecclesiology that embraces inclusivity and the equality of men and women in the Church.
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Landman, C. "Die susters van die broederkerk - 'n Verhaal van vrouens in die Morawiese kerk in Suid-Afrika." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 361–74. http://dx.doi.org/10.4102/ve.v16i2.457.
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The sisters of the Brethern Church. A story of women in the Moravian Church in South AfricaThe story of early women converts of the Moravian Church is told. It is argued that this church, since it commenced with missionary work in South Africa in 1737, showed a positive and reconstructive attitude towards women. Presently many so-called coloured women hold high positions in the ministry and moderamen of this church. It is therefore appropriate thatNelson Mandela called his Cape Town residence "Genadendal" in commemoration of the first Moravian mission slation in South Africa and the work done there for the past three cellluries in service of human dignity. As such it is also appropriate to dedicaTe this ankle to Carl Borchardt for his inclusive attitude towards women colleagues.
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Dukaļska, Iveta. "ĪŠONA GRADZĒS – THE EXPRESSION OF SOCIAL ASPECTS IN MASKING RITUALS IN LATGALE." Via Latgalica, no. 1 (December 31, 2008): 174. http://dx.doi.org/10.17770/latg2008.1.1597.
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Īšona grjadzēs (gradzēs) (an expression used in Latgalian to describe a specific masking tradition) is a unique masking tradition in Latgal in the district of Ludza. It existed until the 1970s parallel to the better known čigānos iešana (literally ‘going as gypsies’). Originally, these rituals had a social meaning as an activity of the poorer classes, thereby obtaining food for the Yule festivities. Since the 1960s it has been a masking ritual performed mainly by older women. I assume that it is this particular ritual that has given rise to the mask of a beggar in a more recent masking tradition. A narrator, when asked what a gradze is, usually answers that it is a poor person, a beggar, and gradzes is a ‘group of poor people’. Groups of poor people are usually associated with filth, which is also confirmed by the looks of the gradzes through their dirty faces. In turn, one of the ritual activities of the masked groups is frightening, making noise, and attracting attention, which can be explained as a function of the frightening of evil spirits. This tradition could took place during Christmas night on December 24, whereas other groups of masked people could begin their activities only on December 25. Today, it is not possible to connect these traditions to the Catholic Church, but according to the materials of a field study which has been carried out in the region of Ludza since 2005 it is possible to conclude that īšona gradzēs was allowed by the Catholic church because this ritual was performed on the most Holy holiday night. Gradzes were considered to be the first Christmas messengers, or messengers of the birth of Christ.Until the 1960s, testimonies of the narrators and available research material relating to the masking ritual allow the conclusion that people sang the Lord’s songs when going for gradzēs, and only when asking for a treat they sang traditional Christmas songs and carols. Later, as the traditions changed, different songs were sung. Singing was accompanied by slow dancing, which mostly resembled the „standing pat”. In the 1970s, sometimes a village musician, who played harmonica or violin, would join the gradzes. Gradzes were not invited in and did not enter the rooms. The treats (sausages, pies, etc.) were offered through the windows or doors. It is possible to assume that the mythical origins of the gradzes’ image could be found in Slavic mythology, where the Slavic God Kolyada (коляда) is a child of the Sun as an image of the beginning of the new year’s cycle and festivities. In Slavic mythology, there is an image similar to the gradzes, called деды, диды, дзяды – „old men” or „greybeards”. The Ded (old man) is a guardian of the family and its children. This image was also worshiped as a giver of welfare and a master of hidden fortunes. An old man with red fiery eyes and a red beard would walk around dressed as a beggar and endow the poors he would meet. Sometimes they would say that the fortune was hidden in the old man’s dirty shredded clothes. The story goes that souls of the departed relatives would walk in the form of old men, and that these souls would be treated on a Christmas evening, taking the meals out below the window. A long-term study of the tradition of īšona grjadzēs (gradzēs) was started only in 2005. At present, the work is not yet completed and research will therefore continue to be carried on by the author of the paper.
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Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.
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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.
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Ledot, Ignasius, and Maria Imakulata Tere. "KETERLIBATAN SIGNIFIKAT PEREMPUAN DALAM LITURGI GEREJA DALAM TERANG DOKUMEN MOTU PROPRIO SPIRITUS DOMINI." JPAK: Jurnal Pendidikan Agama Katolik 23, no. 1 (April 12, 2023): 185–205. http://dx.doi.org/10.34150/jpak.v23i1.432.
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The ministry work in the Church presupposes the involvement of all the faithful in the liturgy of the Church. Women have an important role in the Church’s liturgy, namely lectors and acolytes. This article discusses the role of women in the liturgy in the Church in Flores - NTT which is dominated by patriarchal culture. This study uses a qualitative phenomenology method to explore the meaningfulness of the theme from the women’s perspective. There were 21 respondents consisting of women who work as lecturers and IFTK Ledalero students. The result of the study show that gender bias due to the influence of patriarchal culture does not prevent women from participating in the Church’s liturgy. Even though they do not have a legal umbrella yet, the Church in Indonesia especially in Flores, has open up opportunity for women to be involved in the liturgy. Pope Francis' action to amend the canons of canon 230 § 1, is an act of respect for women, specifically the role of women in the liturgy of the Church. Even though the pope's actions can be considered too late for the context of the Church in Indonesia, the impact of this decision has made the women of NTT, especially in Flores, who are members of the Church, increasingly believe in the struggle to present a better world from the reality of male domination in cultural and social life. church today that feels established and comfortable
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Burnside, Irene M. "Group Work with Older Women:." Journal of Women & Aging 1, no. 1-3 (May 15, 1989): 265–90. http://dx.doi.org/10.1300/j074v01n01_13.
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Adekunbi Labeodan, Helen. "Empowering Women through African Pentecostal Corporate Social Responsibility." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 43–61. http://dx.doi.org/10.53407/bwrc3.1.2022.100.15.
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This paper considers how women may be empowered through African Pentecostal Corporate Social Responsibility (CSR) by examining ways organizations use CSR to develop their images in society with social welfare work beyond statutory compliance. Referencing practices described in narratives of the Gospels and Acts and combining critical analysis of historical documents with key informant interviews, the project analyzes the Christ Apostolic Church, Missionary Headquarters, Ita Baale Olugbode, Ibadan, to discover and assess its regular programs of CSR. Specifically, the author uses collected data to determine answers the following questions about Christ Apostolic Church: In what programs is the church involved that address social challenges in communities they serve? How effective are these programs? Does the church have a deliberate policy to address community social issues? Is the policy evident as a guide for the church in CSR matters? How does the church’s CSR policy impact women? Key words: Empowerment, Pentecostal, CSR
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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.
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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.
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Valente, Rubia R. "From Inception to Present." PNEUMA 37, no. 1 (2015): 41–62. http://dx.doi.org/10.1163/15700747-03701026.
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This article provides the first historical analysis of the role of women in the Congregação Cristã no Brasil, the oldest pentecostal church in Brazil and the largest in the state of São Paulo. Drawing on qualitative data, this study also explores the diverse views of church members and their attitudes in regard to the current status of women in the church. Although not long ago women were allowed to preach in the church and to hold ministerial positions such as cooperators, youth cooperators, deaconesses, musicians, music directors, and Bible school directors, in recent decades the role of women has quickly diminished. In addition to providing empirical data on this denominational group, the article engages the wider debate about the role of women in the pentecostal religious context.
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Paulus, Trena M., Marianne Woodside, and Mary Ziegler. "“Determined women at work”." Narrative Inquiry 17, no. 2 (December 31, 2007): 299–328. http://dx.doi.org/10.1075/ni.17.2.08pau.
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Although interest in narrative research is increasing, little attention has been paid to how individual stories become a group narrative. An online environment provides a rich opportunity to capture asynchronous group storytelling as it occurs in a formal class environment. This study focused on how a group story is created. Data included individual stories of four graduate student participants and the threads from their three-week, online discussion. Data analysis was collaborative among three researchers. The four participants used the online discussion to continue developing their own individual stories and to develop a group story. The women used temporality, shared themes, and epiphany to construct a story together. They extended a sense of agency to each other and to the group, using this aspect of their dialogue to reframe and recast individual stories and the group story. Implications for teaching and learning environments are discussed.
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Mkhwanazi, F. S., and Thias Kgatla. "THE PLACE OF WOMEN MINISTERS IN THE MISSION OF THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 180–97. http://dx.doi.org/10.25159/2412-4265/130.
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This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministers’ ranks. We will investigate the challenges within the MCSA that slow down its policy on the ordination of women. The paper proposes the tools that can be used to address the challenges with regard to the full acceptance of women ministers within the MCSA. Furthermore, it investigates the organisational structure of the Women’s Manyano as a means for women to protest against their exclusion from full participation in the life and leadership of the church. Although what women have learnt and practise within their own women organisation has not infiltrated into the full life of the Methodist Church, they have become a force to reckon with in the MCSA. The paper traces the causes of the marginalisation of women within the Methodist Church to patriarchal and cultural stereotypes that are determining the reading and understanding of the biblical text. Human nature is a condition that needs to be checked regularly in order to remove those elements that are human-made, self-serving and limiting. Some examples of psychological and cultural elements are cited as a basis for reflection and a launch pad for women empowerment, and for the transformation of the MCSA and its policy on the ministry of ordained women.
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Pohorila, L. M. "Social doctrine of the Roman Catholic Church: the creative work of women." Ukrainian Religious Studies, no. 51 (September 15, 2009): 142–49. http://dx.doi.org/10.32420/2009.51.2089.
Повний текст джерелаАнотація:
The urgency of the issues discussed in the article is due to the fact that a person always stood and will be at the center of the interests of any religious structure, and especially if that structure is such an authoritative, powerful and influential Church as the Roman Catholic one. Today, centralized Catholicism presents its social position as a moral improvement of a person through cooperation with other people for the sake of a common and perfect future. The purpose of the article is to examine the social concept of Catholicism, which is pervaded by the ideas of providentialism. The latter is characteristic of considering the social development of mankind in accordance with God's plan. The crown of creation of the Most High is man (man and woman, regardless of gender), so "the Church implements her plan through man, but not in the abstract, but in a concrete, living, social dimension," - says Cardinal Joseph Goffner. Through the constant evangelization of humanity, the Church seeks to influence the improvement of human life and seeks to point to Christianity as a faithful way of life. But a world where the horrors of war have been replaced by the "war of civilizations," you will not call the "war of cultures" perfect. Nor can one see the great desire of mankind for moral development, spiritual perfection, but only the desire for the accumulation of material goods.
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Stella, Yunita. "Analisis 1 Timotius 2:11-12 terkait Perdebatan Kepemimpinan Wanita dalam Gereja." Jurnal Teologi dan Pelayanan Kerusso 9, no. 1 (March 19, 2024): 59–76. http://dx.doi.org/10.33856/kerusso.v9i1.334.
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One of the most controversial texts in the history of biblical interpretation relating to women's participation in church teaching and leadership is 1 Timothy 2:11-12. This text is seen as completely inconsistent with the total testimony of the NT. The Complementarian group used this text as the basis for prohibiting women from teaching and leading in the church. Meanwhile, the Egalitarian group believes that Paul's statement in 1 Timothy 2:11-12 is not a manual for church order that must be applied universally to limit women's ministry in all times and places. This research analyzes the text of 1 Timothy 2:11-12 regarding the debate on women's leadership in the church. The method used is exegesis, with the aim of finding meaning according to the original author's intentions when the text was written. The results of this research found that there are certain women who have exercised authority with dominance that demeans men. For that reason, Paul instructed certain women not to teach and command men.
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Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.
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AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the Women's Ordination Conference and the U.S. National Conference of Catholic Bishops as participants addressed the question: “What is woman?” Finally the two models are operative in the testimony given in the national hearings for the bishops' pastoral on women. Part III analyzes the reports of the national hearings, uncovering the correlation between model, methodology, and whether a group's feminism leads it to social or issue critique.
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Militello, Cettina. "Donne e ministeri nella Chiesa antica." Augustinianum 57, no. 1 (2017): 19–34. http://dx.doi.org/10.5840/agstm20175712.
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The comments in this Note are not exhaustive, but intentionally offer a path (1. Feminine Typologies; 2. Testimonials relating to ministry; 3. Rites of Ordination (?); 4. The sacramental bond) wherein theological interpretation has a privileged place, deeply inscribed in the present commentary in regard to women’s problems and expectations in today’s Church. Although nothing certain and irrefutable emerges from the documentary evidence, in regard to women’s ministry, the situation of the Church has changed, as has the situation of women. The true sacramental bond concerns the theological understanding of ordained ministry. If this bond is reconnected to its original and constitutive character of service (diakonia), perhaps some of the reasons for excluding women will crumble. For there are women in the Church who continue to live and work within and for the Church.
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Sigg, Michèle Miller. "Carrying Living Water for the Healing of God's People: Women Leaders in the Fifohazana Revival and the Reformed Church in Madagascar." Studies in World Christianity 20, no. 1 (April 2014): 19–38. http://dx.doi.org/10.3366/swc.2014.0069.
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For over one hundred years the Fifohazana Revival has played a key role in the spread of Christianity in Madagascar. The Fifohazana is an indigenous Christian movement that seeks to serve Malagasy society through the preaching of the Gospel and a holistic ministry of healing in community. This article summarises the findings of a study that explored the role of women leaders as holistic healers in the Fifohazana revival movement and the Reformed Church (FJKM) in Madagascar. Based on interviews with four women ministering in the Fifohazana or the Reformed Church, including a rising leader in the revival movement, this study highlights the importance of women leaders as radical disciples and subversive apostles in the Fifohazana revival movement and in the Reformed Church. As such, these women have been instrumental in bringing renewal into the church through the work of the Holy Spirit in the holistic healing ministry of the Fifohazana.
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Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (August 2, 2016): 776–97. http://dx.doi.org/10.1177/0731121415603852.
Повний текст джерелаАнотація:
This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.
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Mona Odolopre, Mark Igga. "Mentoring for Discipleship and Spiritual Growth: An Assessment of Cases in Bentiu District of the SDA Church in South Sudan." January to February 2024 5, no. 1 (June 1, 2024): 27–32. http://dx.doi.org/10.46606/eajess2024v05i01.0346.
Повний текст джерелаАнотація:
This study sought to explore experiences in mentoring for discipleship and spiritual growth in Bentiu District of the SDA Church in South Sudan. The study involved three focus groups to receive data. There were two groups composed of seven participants each. The third group had eight participants, making a sample size of 22 respondents, selected randomly. Before venturing into the field to collect the data, the researcher secured permission from the Adventist church authority. Respondents signed the informed consent forms. Data analysis took place in the form of content analysis in the sense that the researcher assembled common themes to answer the research questions. Based on the findings, the study concludes that the youth in Bentiu District experienced mentoring for discipleship and spiritual growth through spiritual programs such as public evangelistic meetings, personal witnessing, small group meetings and through school programs. Women experienced mentoring through convention programs, association of younger women in various activities and through adult education programs. Special groups of people, also experienced the mentoring in various ways. The study recommends that church leaders need to explore more ways of mentoring the youth and the inexperienced by providing more trainings and involving them in spiritual programs. The church leaders should encourage disadvantaged women to enroll in adult education programs. Moreover, there is a need to integrate spiritual programs in the Adult Education programs so that women will be well equipped for service in the church and in the community.
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Derose, Kathryn Pitkin, Jennifer Hawes-Dawson, Sarah A. Fox, Noris Maldonado, Audrey Tatum, and Raynard Kington. "Dealing with Diversity: Recruiting Churches and Women for a Randomized Trial of Mammography Promotion." Health Education & Behavior 27, no. 5 (October 2000): 632–48. http://dx.doi.org/10.1177/109019810002700508.
Повний текст джерелаАнотація:
There is little documentation about the recruitment process for church-based health education programs. In this study, the authors recruit African American, Latino, and white churches and women members (age 50 to 80) for a randomized church-based trial of mammography promotion in Los Angeles County. Efforts to enhance recruitment began 10 months before churches were invited to participate and included a variety of community-based strategies. Subsequently, 45 churches were recruited over a 5-month period through group pastor breakfast meetings and church-specific follow-up. In close collaboration with the 45 churches, the authors administered church-based surveys over 6 months and identified 1,967 age-eligible women who agreed to be contacted by the program team. It was found that an extended resource intensive period of relationship-building and community-based activities were necessary to conduct church-based programs effectively, particularly among older and ethnically diverse urban populations.
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McKitterick, Rosamond. "Women in the Ottonian Church: an Iconographic Perspective." Studies in Church History 27 (1990): 79–100. http://dx.doi.org/10.1017/s042420840001202x.
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Although the principal relationship observable in an early medieval manuscript illustration is that between the artist and his or her text, the interests of the reader, and in many cases the first owner or commissioner of an illustrated book, could to some degree determine the extent and the elaboration of the illustrations, and, possibly, aspects of the iconography. The incidence of women in the illustrations of Christian books of the Carolingian and Ottonian periods, therefore, is a potentially fruitful source for examining the attitudes towards women’s role in the Church in the early Middle Ages. It may be possible to see, firstly, whether the prominence of women in the New Testament, and in the Gospels in particular, is enhanced and elaborated in ninth- and tenth-century visual interpretations of these Christian texts, or, secondly, whether there are any other innovations in Carolingian or Ottonian illustrations which shed light on the religious work of women within the Church. But to what extent is this potential realized? Are omissions as significant as inclusions? Can we conclude much from the relative dearth of pictures of women in Carolingian books, as opposed to the greater number of women portrayed in Ottonian books? It is the purpose of this paper to examine this phenomenon and its context and thereby to suggest some preliminary explanations.
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Fumanti, Mattia. "‘A Light-Hearted Bunch of Ladies’: Gendered Power and Irreverent Piety in the Ghanaian Methodist Diaspora." Africa 80, no. 2 (May 2010): 200–223. http://dx.doi.org/10.3366/afr.2010.0202.
Повний текст джерелаАнотація:
This article explores the making of gendered and religious identities among a group of Ghanaian Methodist women in London by bringing to the fore the complex and irreverent ways in which the women of Susanna Wesley Mission Auxiliary (SUWMA) negotiate their recognition within the predominantly patriarchal settings of the Methodist Church. If, on the one hand, the association and its members conform to Christian values and widely accepted Ghanaian constructions of womanhood, on the other hand, flouting expectations of pious femininity, they claim a unique, elevated position within the church. Their transgressive hedonism can thus be read as a performative assertion of their claims to respect, recognition and leadership beyond the narrow parameters of gendered modesty. Many of the women are senior church leaders and respected members of the diaspora. All are successful professional career women and economically independent. Their association is simultaneously about promoting the Christian faith while being recognized as successful, cosmopolitan, glamorous middle-class women. It is this duality which the present article highlights by showing how members of the association negotiate and construct their subjectivities both within the Methodist Church and the Ghanaian diaspora, while they also negotiate their relationship with the Methodist Church in Ghana.
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Henry, Tamara. "Reimagining Religious Education for Young, Black, Christian Women: Womanist Resistance in the Form of Hip-Hop." Religions 9, no. 12 (December 11, 2018): 409. http://dx.doi.org/10.3390/rel9120409.
Повний текст джерелаАнотація:
How might the black church and womanist scholarship begin to re-imagine religious education in ways that attends more deliberately to the unique concerns and interests of younger black, Christian women? Throughout the history of the black church, despite being marginalized or silenced within their varied denominations, black women have been key components for providing the religious education within their churches. However, today, in many church communities, we are seeing a new, emerging trend whereby young, black, Christian women are opting out of traditional approaches to religious education. They view contemporary church education as insufficient to address their contrasting range of real-life difficulties and obstacles. Instead, these young women have been turning to the work of contemporary black female hip-hop artists as a resource for religious and theological reflection. Drawing from focus groups conducted with young black female seminarians and explored through the lens of womanist theory, I argue this trend is forming a new, legitimate type of religious education where the work of artists such as Beyoncé and Solange are framing an unrecognized womanist, spirituality of resistance for young black women. Both religious educators and womanist scholars need to pay attention to this overlooked, emerging trend. Respectively, I suggest religious education and womanist scholarship would benefit by considering new resources for religious, theological, and pedagogical reflection, one that is emerging out of young black women’s engagement with the art and music of specific black female artists within hip-hop.
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Kim, Grace Ji-Sun. "Korean American Women and the Church: Identity, Spirituality, and Gender Roles." Feminist Theology 29, no. 1 (September 2020): 18–32. http://dx.doi.org/10.1177/0966735020944893.
Повний текст джерелаАнотація:
Korean American women are the foundation of the Korean American church. We are devoted, contributing members in the church, but we are seldom given positions of leadership or power. From our subordinate role in the church and wider society, Korean American women have been perpetually subject to racial and gender injustice. To work toward equal empowerment, it is imperative to reimagine historical Christian teaching about God so that it liberates rather than oppresses. As we engage in theological reform, we can begin to experience the wholeness that comes from a Spirit God who embraces all people regardless of race, gender, sexuality, or social status. As a result, Korean American women can finally feel included and contributive to a society which has historically treated them as “perpetual foreigners.” They can also push for multicultural excellence rather than sustaining the dominant white criterion of value. As hybrid spaces proliferate in diversifying America, Korean American women can be an integral source of reimagining the places we inhabit, something that proves to be increasingly necessary to keep the church accessible and contemporary.
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Luka, Nathaniel B. Gimba. "Contributions of Muslim Corpers Associaciation (MCAN) to Da’wah - Islamic proselytisation in Bayelsa State between 1996 – 2015." Integrity Journal of Arts and Humanities 3, no. 3 (August 30, 2022): 81–89. http://dx.doi.org/10.31248/ijah2022.047.
Повний текст джерелаАнотація:
This paper examines an emerging and growing method of Islamic proselytisation in Bayelsa State. Just as evangelism is a familiar practice among the Christian church, the Muslims, for a long time, have been using Da’wah to preach and spread Islam in different parts of the world. The paper contends that unlike in the Christendom where clergies, as well as other believers, carry out evangelism; to carry out an effective Da’wah all Muslims are expected to practice gentleness, participate and be influential in politics, speech/understand a common language (Arabic) and be in a location. The creation of Bayelsa State in 1996 open the gate for more Muslims to migrant into the new State. Among these migrants were members of Muslims Corpers Association of Nigeria (MCAN), Federation of Muslims Women Association of Nigeria (FOMWAN) and National Supreme Council for Islamic Affairs (NSCIA) who were at the vanguard of Da’wah in Bayelsa State. The paper reveals that, although Jihad set in motion the movement of people with its effect ricocheting areas hitherto untouched by Islam, Bayelsa, being the area under investigation took an exception to this general practice. In the area under study, Islam was introduced and propagated through persuasion and adoption process also known as Da’wah. The case of Bayelsa State was so peculiar in the sense that there was no record of a leader with a flag and the blessings of Uthman Dan Fodio who conquered the area but a systematic and a gradual spread through migrant Muslim traders making serious impact in the area. Despite this progress, the paper reveals that there was paucity of literature on Islam in Bayelsa State except for two works of Egodi which was not also extensive. Again, it is important to also note that unlike in the Northern part of Nigeria where there was a recorded incessant religious motivated violence, Muslims in Bayelsa State enjoyed moderate harmonious relations with their Christian counterpart. The historical methodology of research was adopted by the researcher and this involved the analysis of primary, secondary and tertiary sources of data. In this regard, a number of oral interviews were conducted. Information was also sourced from the internet as well as from books and journals. Therefore, the paper recommends that, though ideological differences are inevitable among a group or more or among religious faithful, it should not be allowed to take a center stage else the observed growth of Islam in Bayelsa could be hampered.
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Dorney, Margaret. "Group Work with Women with Learning Disabilities." British Journal of Learning Disabilities 27, no. 4 (December 1999): 132–36. http://dx.doi.org/10.1111/j.1468-3156.1999.tb00146.x.
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