Relevant bibliographies by topics / Christian Young women

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Christian Young women'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Christian Young women.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Christian Young women"

1

Holtmann, Catherine. "Christian and Muslim Immigrant Women in the Canadian Maritimes." Studies in Religion/Sciences Religieuses 45, no. 3 (July 10, 2016): 397–414. http://dx.doi.org/10.1177/0008429816643115.

Full text
Abstract:
This article details the strengths and vulnerabilities that Christian and Muslim immigrant women bring to situations of domestic violence in the Canadian Maritimes. An intersectional theoretical framework grounds the analysis of qualitative data collected from 89 Christian and Muslim women from 27 countries of origin who arrived in the region ten years prior to the field work. Their strengths include high levels of education, experiences of overcoming adversity, the ability to act strategically, and the use of social networks, while factors such as increased dependence on husbands, transnational family situations, responsibilities for family unity, and a lack of knowledge about local services are vulnerabilities. The findings show that Orthodox and Catholic Christians, Muslim women with young children, immigrant women employed full-time immediately upon arrival, and wives whose immigration is sponsored by their husbands lack access to important social support networks.
APA, Harvard, Vancouver, ISO, and other styles
2

Wagner, Joyce, and Mark Rehfuss. "Self-injury, Sexual Self-concept, and a Conservative Christian Upbringing: An Exploratory Study of Three Young Women's Perspectives." Journal of Mental Health Counseling 30, no. 2 (March 27, 2008): 173–88. http://dx.doi.org/10.17744/mehc.30.2.11u01030x44h307x.

Full text
Abstract:
In this exploratory study we used qualitative methods to examine possible relations between young women's self-injurious behaviors, sexual self-concept, and a conservative Christian upbringing. Structured interviews were conducted with three young women fitting these characteristics from a private Christian university in the Northeastern United States. Phenomological data analysis revealed themes for these women that support a relation between their SIB and the development and expression of both their spirituality and sexuality. Implications for counseling practice include the need for a thorough assessment of past and present spirituality and the inclusion of sexual self-concept into counseling discussions.
APA, Harvard, Vancouver, ISO, and other styles
3

Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (April 1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.

Full text
Abstract:
Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
APA, Harvard, Vancouver, ISO, and other styles
4

REDDING, SEAN. "WOMEN AS DIVINERS AND AS CHRISTIAN CONVERTS IN RURAL SOUTH AFRICA, c. 1880–1963." Journal of African History 57, no. 3 (November 2016): 367–89. http://dx.doi.org/10.1017/s0021853716000086.

Full text
Abstract:
AbstractThis article argues that rural South African women's importance as spiritual actors in the period from the late nineteenth through the mid-twentieth centuries stemmed from their ability to embrace hybrid spiritual identities that corresponded closely to the lived reality of African rural life, and that by embracing those identities, women expanded their roles as social healers. Professing a belief in Christianity did not prevent individuals from practicing as diviners, nor did it prevent Christians from consulting diviners to determine the causes of death or misfortune. Similarly, young women who converted to Christianity often maintained close ties to non-Christian families and bridged spiritual lives on the mission stations with life in their families. Over this time period, women became cultural mediators who borrowed, adopted, and combined spiritual beliefs to provide more complete answers to problems faced by rural African families in South Africa.
APA, Harvard, Vancouver, ISO, and other styles
5

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
6

Barclay, John M. G. "Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5.3–16." New Testament Studies 66, no. 2 (February 27, 2020): 268–87. http://dx.doi.org/10.1017/s0028688519000456.

Full text
Abstract:
1 Tim 5.3–16 defines which women may be registered for financial support at church expense. It is integrated around four ‘household rules’, but is not concerned to regulate an ‘order’ or ‘office’ of widows. Rather, it clarifies that the church should not supplant households in financial matters, and should be responsible only for destitute widows who have no other network support. Since χήρα can mean ‘woman without a man’, the instructions in 5.11–15 are best interpreted as directed against young women who have chosen celibacy. By contrast, the author conceives of the church as a network of Christian households connected by mutual economic support.
APA, Harvard, Vancouver, ISO, and other styles
7

Allen, Margaret. "“That's the Modern Girl”: Missionary Women and Modernity in Kolkata, c. 1907 - c. 1940." Itinerario 34, no. 3 (December 2010): 83–96. http://dx.doi.org/10.1017/s0165115310000707.

Full text
Abstract:
In 1923, three young single western women—Margaret Read, Iris Wingate, and Eleanor Rivett—made an adventurous summer trip riding and trekking from Kalimpong in West Bengal, right up to Sikkim. Read and Wingate, both wearing riding breeches and with hair bobbed, were somewhat more adventurous, continuing their trip to Tibet. This was a holiday from their work in Kolkata (formerly Calcutta), the great cosmopolitan city of the British Raj in India. Surely these independent and mobile women were reminiscent of “the Modern Girl” that has been “singled out as a marker of ‘modernity’”. However, these women were not in the sites where “the Modern Girl” has hitherto been located, for they were working in the Christian missionary movement in India. Eleanor Rivett, an Australian and the oldest in the trio, was principal of United Missionary Girls High School (UMGHS) while Iris Wingate and Margaret Read, both British, were working with the Young Women's Christian Association (YWCA) in Kolkata.
APA, Harvard, Vancouver, ISO, and other styles
8

Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 200–222. http://dx.doi.org/10.1017/s1537781414000073.

Full text
Abstract:
This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.
APA, Harvard, Vancouver, ISO, and other styles
9

Klingorová, Kamila. "Feminist geographies of religion: Christianity in everyday life of young women." Geografie 121, no. 4 (2016): 612–31. http://dx.doi.org/10.37040/geografie2016121040612.

Full text
Abstract:
Religion influences people’s everyday life, including the way they structure their families, and relationships between men and women in general. Religious adherents tend to hold more traditional and even gender-stereotypical values. The association between religion and gender relations in space lends itself well to an analysis through feminist geographies of religion. Nevertheless, social relations in Czech secular society continue to be formed by Christian culture, which makes research in feminist geographies of religion important in this context. This contribution is based on a qualitative research using semi-structured interviews with young women living in Prague. Interviewed women are Catholic, Protestant, or without religious affiliation. The aim of the research was to verify the influence of Christianity on respondents’ everyday life. The biggest difference between religious and non-religious women is in their view of traditional family. In addition, Christianity shapes such a spatial behavior of religious respondents which differs from non-religious respondents mostly in their leisure time.
APA, Harvard, Vancouver, ISO, and other styles
10

Parkkinen, Mari. "Denominational Mobility among Palestinian Christians." Exchange 50, no. 1 (March 19, 2021): 30–52. http://dx.doi.org/10.1163/1572543x-12341584.

Full text
Abstract:
Abstract This article examines denominational mobility – switching or crossing denominational lines – among Palestinian Christians in Palestine. The study uses qualitative methods and content-driven analysis of interviews with thirty-five Palestinian Christians, conducted in February, March, April and November 2017. The results suggest that denominational mobility is happening among Palestinian Christians between Orthodox, Catholic, mainline Protestant, and Evangelical communities. The analysis revealed three main motives for this denominational mobility: personal belief, marital and family reasons and socio/economic related reasons. Interviewees most often mentioned personal belief as the primary reason for denominational mobility, followed by marital or family matters. Additionally, within the population interviewed, young adults and women were the most mobile in their denominational affiliation. Furthermore, this research suggests that an individualistic impulse in denominational mobility is present within the Palestinian Christian community where denominational mobility traditionally is not encouraged.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Christian Young women"

1

Gilbert, Juliet Caroline Maria. "'Destiny is not where you are now' : fashioning new Pentecostal subjectivities among young women in Calabar, Nigeria." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a23ecc18-f145-4556-8500-72019b445c58.

Full text
Abstract:
The thesis examines young women’s livelihoods in Calabar, southeastern Nigeria. It discusses how young women aim to realise their believed ‘destinies of greatness’, reconciling aspirations of fortune with present insecurities. Pinpointing a time when the city’s universities were on indefinite strikes, the discussions depict young women’s industriousness as they ‘wait’ amid uncertainty. The thesis focuses explicitly on young women’s engagement with Pentecostalism, the religion encouraging action, timeliness, and knowledge of the self and God. Understanding how young women fashion Pentecostal subjectivities attuned with ideals of urban success, the chapters focus on various ‘sites’ in their lives: church ministries, the home, sewing shops, beauty pageants. The thesis argues that young women believe they can realise future fortune by constantly partaking in acts of self-preparation. However, as action is driven by the competing forces of fear and faith, the acts young women believe will fashion subjectivities conducive to urban success are always gambles. Illuminating the emic concept of ‘destiny’ – a classic concept in West African Anthropology, denoting personhood and lifecourse (Fortes 1987) – the thesis builds upon recent analyses of how action underpins concepts of hope (Miyazaki 2004), doubt (Pelkmans 2013), and fortune (da Col 2012; Graeber 2012). Illuminating action and futures, the discussion contributes to recent analyses of time, productivity and youth (Honwana 2012; Jeffrey 2010; Masquelier 2013a). By examining the often-ignored category of young women, the thesis develops an understanding of ‘feminine cultures of waiting’. The discussion of how Pentecostal subjectivities are fashioned, which draws different ‘sites’ of young women’s lives together, also furthers analyses of African youth by countering salient narratives of youth in violence (e.g. Vigh 2006). Focusing on young women’s livelihoods, the thesis contributes to an Anthropology of (Pentecostal) Christianity by illustrating how religious rhetoric and practice are carried out and negotiated outside formal church institutions.
APA, Harvard, Vancouver, ISO, and other styles
2

Gar, Christina [Verfasser], and Andreas [Akademischer Betreuer] Lechner. "Type 2 diabetes beyond obesity - additional risk markers in young women / Christina Gar ; Betreuer: Andreas Lechner." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2019. http://d-nb.info/1177682001/34.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Ellefson, Terhune Cheri. "Religiosity influences on sexual attitudes among young evangelical Christian women." 2012. http://liblink.bsu.edu/uhtbin/catkey/1675902.

Full text
Abstract:
Utilizing subcultural identity, scripting, and reference group theories, this study analyzes 21 young adult, evangelical Christian women’s attitudes toward sexuality, and how they utilize messages regarding sexuality from their pastors and parents. Although the women in this study perceive that messages from their pastors and parents regarding sex are unclear and at times inconsistent, their attitudes still particularly fit into the well-known strict sexual “norms” for evangelical Christians. However, the women’s understanding of sexuality did not always include messages from a pastor or parent. Though messages from the participants’ pastors and parents are not irrelevant to the women in this study, the ambiguous nature of their messages offers the participants a unique opportunity to construct their own definitions of sex. Most participants consider procreation to be an important purpose of sex, but they also believe enjoyment and intimacy are important purposes. Additionally, while most of the women in this study consider oral sex and anal sex to count as a loss of virginity, participants also noted many gray areas when considering virginity loss and sexual purity.
Department of Sociology
APA, Harvard, Vancouver, ISO, and other styles
4

"性別視角下的中華基督教女青年會研究(1890-1937)." Thesis, 2010. http://library.cuhk.edu.hk/record=b6075289.

Full text
Abstract:
However, from a political view, the YWCA is underestimated because it failed to lead the Chinese women to the final liberation through a revolutionary way. This dissertation attempts to represent the YWCA history in Modern Chinese from a gender perspective and emphasize its meaning to Chinese women's development which is beyond the body liberation. In addition, it is hoped to present a case study that reveals the evaluation bias that women movement and women organizations have to face up today. Recognizing the obstruction and the shackles of male hierarchy should benefit the independent construction of women's development model.
The Young Women's Christian Association originated in England and the United States in the latter half of the nineteenth century was introduced into China in 1890. Via its various works, the YWCA took root in Chinese women of different ages, different nationalities, and different religious beliefs. Equipped with the advanced achievements of western women's movement, the YWCA also focused on the Chinese women's real needs and interests. Through its professional services, the organization helped Chinese women improve their survival capabilities and life skills, inspire them to shape the national consciousness and lead the public life. It provided Chinese women with the means to work out real conception of womanhood, which was of great significance to Chinese women's emancipation and the raise of social status.
曲宁宁.
Adviser: Ying Fuk-tsang.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 180-201).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Qu Ningning.
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Christian Young women"

1

Paddison, Diane. Work, love, pray: Practical wisdom for young professional Christian women. Grand Rapids, Mich: Zondervan, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Paddison, Diane. Work, love, pray: Practical wisdom for young professional Christian women. Grand Rapids, Mich: Zondervan, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Beautiful in God's eyes for young women. Eugene, Oregon: Harvest House Publishers, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Celebrating young women: Creative programs for new beginnings, evening of excellence, young women values. American Fork, Utah: Covenant Communications, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Fifty years of Association work among young women, 1866-1916. New York: Garland, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

author, Kendall Jackie, ed. Young Lady in waiting: Developing your love relationships. Shippensburg, Pa: Destiny Image, 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Sanders, Yolonda Tonnette. Soul matters. New York: Warner Books, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Cuthbertson, Gregor. God, youth & women: The YWCAs of Southern Africa, 1886-1986. Johannesburg: The YWCAs, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

1961-, Mjagkij Nina, and Spratt Margaret 1955-, eds. Men and women adrift: The YMCA and the YWCA in the city. New York: New York University Press, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Ann, Rice Lisa, ed. For young women only discussion journal. Colorado Springs, Colo: Multnomah Books, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Christian Young women"

1

Cook, Sharon Anne. "15. The Ontario Young Woman's Christian Temperance Union: A Study in Female Evangelicalism, 1874-1930." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley, 299–320. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-019.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Wijaya Mulya, Teguh. "Indonesian Christian Young People Resisting the Dominant Discourses of Men as Desiring/Dangerous and Women as Non-sexual/Vulnerable." In Gender and Sexuality Justice in Asia, 155–66. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-8916-4_11.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

"1. “Bend the Tree While It Is Young”: Institutional Alliances/ Institutional Appropriations." In African American Women and Christian Activism, 9–36. Harvard University Press, 1997. http://dx.doi.org/10.4159/harvard.9780674862661.c2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Willinger, Beth. "Where Women Live." In Sweet Spots, 151–72. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817020.003.0008.

Full text
Abstract:
The years of the late 19th and early 20th centuries were defined in part by a national obsession with domesticity and respectability and a redefinition of public/private spheres. Beginning with the efforts of the Christian Woman’s Exchange, and continuing with the work of the Traveler’s Aid Society, the Catholic Woman’s Club, the Catherine Club, and the Young Women’s Christian Association, reform-minded women in New Orleans organized to promote white women’s economic security and provide respectable and affordable residences as alternatives to prostitution. This essay considers women’s organizing and institution-building as creating an unchartered, interstitial spatial territory situated in-between the geographically-defined private household and the public boarding houses and brothels of Storyville.
APA, Harvard, Vancouver, ISO, and other styles
5

"Recreation and Racial Politics in the Young Women’s Christian Association of the United States, 1920s–1950s." In Women, Sport, Society, 103–30. Routledge, 2013. http://dx.doi.org/10.4324/9781315874807-8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Park, Jin Y. "Between Light and Darkness (1896–1920)." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0002.

Full text
Abstract:
Chapter 1 deals with Kim Iryŏp’s childhood and young adult life. Iryŏp was a daughter of a Christian pastor and his wife. She was raised as a faithful Christian, envisioning her future as a Christian missionary. During her teenage years, questions on Christian doctrines eventually led her to lose faith in Christianity. In the 1920s, she actively engaged with women’s movements in Korea, at the forefront of the group known as the New Women. She found society’s control of feminine sexuality in the name of virginity and chastity a visible form of gender discrimination in Korean society and demanded sexual freedom, as well as free love and free divorce. Behind this glitzy life as a public figure, her private life was marked by a series of death in her family that made Iryŏp felt the existential loneliness as the condition of her existence.
APA, Harvard, Vancouver, ISO, and other styles
7

Regnerus, Mark. "Sex." In The Future of Christian Marriage, 86–125. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190064938.003.0004.

Full text
Abstract:
While sex and marriage are still connected in the minds of most Christians, the link is weakening. Cheap sex has become normative, a process boosted by the separation of sex from fertility by wide use of effective birth control. Sex was described as easy by most Christians, including those living in more traditional locations. The “reverence due to a woman” noted in Humanae Vitae is diminishing, as predicted. Clergy and religious leaders struggle to motivate chaste behavior on the part of their young adults, a task made more difficult by the power that flows toward young men when they are outnumbered by marriage-minded women. Meanwhile, matrimony is getting more expensive. Christians are more willing than non-Christians to pursue marriage, but social expectations of a big wedding are a drain on their pocketbook. Marriage waits, as many Christians save up money for a ceremony that need not be so expensive.
APA, Harvard, Vancouver, ISO, and other styles
8

Hudnut-Beumler, James. "Christian Homeschoolers." In Strangers and Friends at the Welcome Table, 201–14. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640372.003.0010.

Full text
Abstract:
Framed by a visit to the Teach Them Diligently Christian Homeschooling Convention, the largest event of its kind, this chapter explores the large and growing phenomena of Christian homeschooling. Christian homeschooling differs from its secular, alternative lifestyle counterpart by a strong commitment to biblical teachings about family, science, and a concomitant conservative antipathy to so-called “government schooling.” At its oldest and simplest it embraces Anabaptist groups, who offer the most basic lessons to the rest of the community. Ken Hamm, and “young Earth creationists” (who argue for six actual days of creation and a maximum Earth age of 10,000 years are even more influential in the community, as are the Family Research Council, and groups urging women to have as many children as possible for biblical reasons. One of the interesting features of the movement is how many of today’s southern homeschooling parents were themselves the products of an earlier generation of the “Christian academies” devised in the 1960s and 1970s to avoid racial integration. Now that these same academies are mostly integrated, there is some evidence that the contemporary practice of educating one’s children at home (an activity differentially preferred by whites) has the effect of furthering educational segregation.
APA, Harvard, Vancouver, ISO, and other styles
9

Regnerus, Mark. "From Foundation to Capstone." In The Future of Christian Marriage, 20–50. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190064938.003.0002.

Full text
Abstract:
Marriage has come a long way since biblical times. Across much of the Christian world, women are no longer thought of as property, and practices like polygamy or arranged unions are widely rejected. There remain plenty of conflicting opinions about marriage, however, as the Reformation pushed marriage away from the authority of the Church and toward the state. Still today, Christians wrestle over how marriage can be both civil and religious. Despite this quandary, Christians around the world tend to hold perspectives on marriage that have much in common. But what has changed, almost without notice, is the vision for an ideal marital timetable. Marriage, even in the minds of most Christians, has become less about a foundation to build upon and more of a capstone that marks a successful young adult life. What it certainly means, however, is that fewer people—Christians included—will ever marry at all.
APA, Harvard, Vancouver, ISO, and other styles
10

Kling, David W. "Catholic East and Pentecostal West (1800–Present)." In A History of Christian Conversion, 633–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0024.

Full text
Abstract:
The first part of this chapter examines Catholic missions among the Maasai, with particular attention given to the perennial issues raised by Vincent Donovan in his book Christianity Rediscovered. After a cursory examination of the role of missionary education as a vehicle of conversion, the discussion returns to the Maasai and, in particular, to the attraction of the Christian message to women. The second part of the chapter revisits West Africa with a brief glimpse of the Aladura movement in Yorubaland (Nigeria) before taking up Nigeria’s Pentecostal explosion in the mid-1970s. Expressed in multitudinous forms and organizations, the emergence of Spirit-centered movements took place within a local context of socioeconomic and political upheaval and a larger global context of exposure to modernizing influences, particularly those emanating from North American Pentecostalism. In addition to attracting young adults, women find that Pentecostalism is a boon to stable marriages and family life.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Christian Young women' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography