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1
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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Cowser, Angela, and Sandra L. Barnes. "The Trinity – God, Federation, and Community: A Mixed-Methodological Analysis of Religion and Ethnicity among the Shack Dwellers Federation of Namibia." Journal of Sociological Research 11, no. 1 (January 20, 2020): 79. http://dx.doi.org/10.5296/jsr.v11i1.16387.
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How are religious involvement and community-mobilizing related for poor Namibian women? This mixed - methodological study examines the influence of ethnicity, attitudinal, and behavioral traits on religious affiliation and related experiences for 258 female members of the Shack Dwellers Federation of Namibia, a network of neighborhood-based savings groups that attempts to provide affordable housing and related infrastructure services to poor women. In addition to its practical benefits, we consider whether the Federation represents a proxy-church for members. We assess the following research questions: With which churches are Federation women affiliated? Do their ethnicities or views and decisions about the Federation affect their religious ties? Do results suggest that the Federation provides outcomes commonly associated with churches? Results based on statistical and content analyses illustrate differences in religious affiliation and experiential variations based on ethnicity as well as church-like benefits of Federation involvement.
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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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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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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.
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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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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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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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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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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.
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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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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.
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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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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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White, Robert. "Women and the Teaching Office According to Calvin." Scottish Journal of Theology 47, no. 4 (November 1994): 489–510. http://dx.doi.org/10.1017/s0036930600046615.
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Few aspects of Paul's teaching have proved more controversial in recent times than his injunction that women should neither speak (lalein) nor teach (didaskein) in church assemblies (1 Cor. 14.34–35; 1 Tim. 2.11–12). To those seeking to promote the ministry of women in the church, the apostle's words appear as a personal expression of opinion founded on patriarchal prejudice, on rabbinic conservatism or on purely local considerations of strategy, motives which are of little more than documentary interest in the current debate. To proponents of the principle of male leadership, on the other hand, Paul's instruction forms part of a normative, enduring evangelical tradition which is often assumed to bear not only on the order of the church but on the order of creation itself. In these circumstances it is instructive to examine Calvin's treatment of the subject as found not only in his major dogmatic work, The Institute of the Christian Religion, but at various places in his sermons and commentaries. Our purpose here is not to make Calvin the arbiter of what, in his own day, was a highly marginal question – outside of court and literary circles, equality of the sexes was not a serious Renaissance concern – but rather to understand how he interpreted Paul's teaching in the context of a creation which God was already renewing and of a church where all were already made one in Christ.
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Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (December 7, 2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.
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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanity; living judgments on harms and shortcomings of the church; embodied revisions to ecclesial practices. Each case study bears witness to situated possibility of the Spirit’s work; exposes and challenges sins of sexism; shows every day dilemmas over resisting and subverting power; and reframes doctrine and practice from the margins, renewing ecclesial vision for the church.
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Khamushi, Musa. "The Legacy of Mary Bird." International Bulletin of Mission Research 43, no. 3 (December 3, 2018): 284–91. http://dx.doi.org/10.1177/2396939318816597.
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English missionaries with the Church Missionary Society (CMS) began their work in Persia in 1869. In 1891 the CMS sent Mary Bird to Persia to evangelize Muslim women. In this article I consider Bird’s activities among Muslim women of Isfahan. Her work included establishing dispensaries and offering medical services to women and children. During the first phase of her time in Persia (1891–97), a small number of Muslim women and girls converted to Christianity.
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Jung, Geun-Ha. "Study on Effective Missionary Work in Japan in Church Ownership Aspect - Focusing on case of Japanese women H attending a Korean church -." Theology and Praxis 58 (February 28, 2018): 667–701. http://dx.doi.org/10.14387/jkspth.2018.58.667.
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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.
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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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Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women." Missiology: An International Review 15, no. 3 (July 1987): 323–37. http://dx.doi.org/10.1177/009182968701500304.
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Women have unique qualities that allow them to work effectively in Christian ministry among their own people and cross-culturally. Catherine Booth and Mary Slessor are historical models. Today women throughout the world continue to model resourceful ministry roles. Evelyn Quema, an evangelist and church planter in the Philippines, is an example, as are So Yan Pui who, before her recent death, was involved in writing and parachurch work in Hong Kong, and Ayako Miura, a Japanese novelist. For these women, who are often better educated than their peers, opportunities for ministry are plentiful, but there are also outreach opportunities for oppressed women, and they too are serving as models in ministry.
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GEWALD, JAN-BART. "THE ROAD OF THE MAN CALLED LOVE AND THE SACK OF SERO: THE HERERO–GERMAN WAR AND THE EXPORT OF HERERO LABOUR TO THE SOUTH AFRICAN RAND." Journal of African History 40, no. 1 (March 1999): 21–40. http://dx.doi.org/10.1017/s0021853798007294.
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ON the morning of 12 January 1904, shooting started in Okahandja, a small town in German South West Africa, present-day Namibia. When the Herero–German war finally ended four years later, Herero society, as it had existed prior to 1904, had been completely destroyed. In the genocidal war which developed, the Herero were either killed in battle, lynched, shot or beaten to death upon capture, or driven to death in the waterless wastes that make up much of Namibia. Within Namibia, the surviving Herero were deprived of their chiefs, prohibited from owing land and cattle, and prevented from practising their own religion. Herero survivors, the majority of whom were women and children, were incarcerated in prison camps and put to work as forced labourers for the German military and settlers.Over the years there have been a fair number of works dealing with the causes and effects of the Herero–German war of 1904–8. It has been argued that the loss of land, water, cattle and liberty, coupled with the activities of unscrupulous traders and German colonial officials, steered the Herero into launching a carefully planned, countrywide insurrection against German colonial rule. In brief, ‘in 1904, the Herero, feeling the cumulative and bitter effects of colonial rule in South West Africa, took advantage of the withdrawal of German troops from central Hereroland…and revolted’.
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Stanley, Kathryn V. "Behold, she stands at the door: Reentry, black women and the black church." Journal of Prison Education and Reentry 3, no. 1 (July 15, 2016): 56. http://dx.doi.org/10.15845/jper.v3i1.1000.
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This paper examines the African American church’s response to the special problems of African American women who reenter the community post-incarceration. The first portion of the paper examines the impact of criminal justice policies on women of color and the attending problems of reentry which resulted. It then surveys the black church’s response to returning citizens, especially women. It concludes by proposing shifts in perspectives and theologies which create barriers to successful reintegration into the community at large, and the church in particular. The intended audience is individuals and faith communities who seek to work effectively with returning women.
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Kakonge, Amb John O. "Leading by Example: The Work of Minister K. K. Shailaja of Kerala State, India in Combating COVID-19." Communication, Society and Media 4, no. 1 (January 13, 2021): p1. http://dx.doi.org/10.22158/csm.v4n1p1.
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In recent months, much public attention has been given to the women leaders of developed countries who have done well in containing the coronavirus and ensuring a low rate of infection and death. Such leaders include Jacinda Ardern, Prime Minister of New Zealand; Angela Merkel, Chancellor of Germany; Erna Solberg, Prime Minister of Norway; Katrin Jacobsdottir, Prime Minister of Iceland; Sanna Marin, Prime Minister of Finland; and Tsai Ing-wen, President of Taiwan. In addition to their own expertise, these leaders have been fortunate in being able to rely on the support of well-trained public officials and scientists, adequate financial resources, and well-equipped health facilities. Little has been written, however, about women leaders from developing countries who are trying hard to contain the pandemic. Sadly, in Africa, a continent with 54 states, only Namibia and Togo have women prime ministers, while the only African woman president hails from Ethiopia.This paper briefly examines the work of K.K. Shailaja, Minister of Health and Social Welfare of the state of Kerala in India, and proposes how lessons from her work could be useful for other parts of the developing world, especially in Africa.
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Nasrallah, Rima, Martien E. Brinkman, Heleen Murre-van den Berg, and Marcel Barnard. "Which Mary? Eastern Christian Women Bringing their Mary into the Lebanese Protestant Church." Mission Studies 33, no. 1 (March 2, 2016): 4–25. http://dx.doi.org/10.1163/15733831-12341431.
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Marian images are powerful and active in the lives of many faithful Christians. This research looks at the role of Mary in the lives of a particular kind of Christians who have a complex liturgical make up: Lebanese women who come from Orthodox and Maronite backgrounds and who by marriage join Lebanese Protestant churches. While one would suppose that Protestantism and Marian devotion should exclude each other, we show that in this case a creative ambiguity is at work where images of Mary help qualify the relationship with the divine.
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Ormerod, Neil. "Sexual Abuse, a Royal Commission, and the Australian Church." Theological Studies 80, no. 4 (December 2019): 950–66. http://dx.doi.org/10.1177/0040563919874514.
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The sexual abuse crisis and subsequent Royal Commission investigation raised important ecclesiological and ecclesial issues for the Australian Catholic Church. This article provides background to the work of the Commission and explores four issues: the seal of the confessional; the notion of ontological change in ordination; the place of women in the church; and the authority of bishops. While no direct theological resolution of these is possible, these issues have been raised with pressing urgency.
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Kegler, Michelle C., Deanne W. Swan, Iris Alcantara, Louise Wrensford, and Karen Glanz. "Environmental Influences on Physical Activity in Rural Adults: The Relative Contributions of Home, Church, and Work Settings." Journal of Physical Activity and Health 9, no. 7 (September 2012): 996–1003. http://dx.doi.org/10.1123/jpah.9.7.996.
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Background:This study examines the relative contribution of social (eg, social support) and physical (eg, programs and facilities) aspects of worksite, church, and home settings to physical activity levels among adults in rural communities.Methods:Data are from a cross-sectional survey of 268 African American and Caucasian adults, ages 40–70, living in southwest Georgia. Separate regression models were developed for walking, moderate, vigorous, and total physical activity as measured in METs-minutes-per-week.Results:Social support for physical activity was modest in all 3 settings (mean scores 1.5–1.9 on a 4-point scale). Participants reported limited (<1) programs and facilities for physical activity at their worksites and churches. An interaction of physical and social aspects of the home setting was observed for vigorous and moderate physical activity and total METs. There were also interactions between gender and social support at church for vigorous activity among women, and between race and the physical environment at church for moderate physical activity. A cross-over interaction was found between home and church settings for vigorous physical activity. Social support at church was associated with walking and total METs.Conclusions:Homes and churches may be important behavioral settings for physical activity among adults in rural communities.
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Lössl, Josef. "A Clash Between Paideia and Pneuma? Ecstatic Women Prophets and Theological Education in the Second-century Church." Studies in Church History 57 (May 21, 2021): 32–53. http://dx.doi.org/10.1017/stc.2021.3.
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The second half of the second century saw the development of a more hierarchical institutionalized church and of a theology of the Holy Spirit (Pneuma) reflecting this development. A driver of this development was a higher educational level among church leaders and Christians participating in theological discourse. In fact, ‘higher education’ (paideia) became a guiding value of Christian living, including for the study and interpretation of Scripture and for theology and church leadership. Yet the same period also saw a new wave of ‘inspired’, ‘pneumatic prophecy’, later known as ‘Montanism’, which was perceived as a threat in an increasingly institutionalized church and attacked and suppressed. This article sees a paradox here, and asks how Pneuma could be promoted as a source of Christian leadership under the banner of paideia, when the Spirit (Pneuma) at work in the ‘New Prophecy’ was perceived as such a threat. One area of investigation which may provide answers to this question is the controversial role women played both as educated participants in theological discourse and leading figures in the Montanist movement.
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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.
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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.
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Hunt, Mary E. "Catholic Women Redesign Catholicism: an essay in honor of Maria José Rosado Nunes." Mandrágora 26, no. 2 (December 8, 2020): 79–93. http://dx.doi.org/10.15603/2176-0985/mandragora.v26n2p79-93.
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This essay explores how Catholic women have changed Catholicism as a culture, if not so much the institutional church, in the years between 1970 and 2020. Catholic women have not endeared ourselves to Catholic hierarchs; in fact many dislike and fear us. But we have saved lives, spiritual as well as physical, by providing solid opposition and creative alternatives to the institutional church. A redesign of Catholicsm begins with the culture and ethos. Catholic women envision it as a global movement rooted in particular cultures, united by values of love and justice, open to the wisdom of many religious traditions, and structured to provide ministry and meaning through cooperative, horizontally organized communities. While there has been progress, more work remains to be done.
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Ranboki, Buce A. "Perempuan Penyembuh." Indonesian Journal of Theology 6, no. 2 (December 19, 2019): 163–84. http://dx.doi.org/10.46567/ijt.v6i2.11.
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In Timor, the traditional healing practices of mnane (a Healer or healing woman) are alleged as “shamanism.” All the same, this accusation originates from area church as religious institution that had been founded upon Calvinistic values. What is sadder still, Healers are labeled superstitious, irrational, and profane. Such accusations marginalize and wound their dignity as women. The theological question is whether the source of such healing power would have caused the church to construct theological assumptions that would be so androcentric, rationalistic, and supremely concerned with accuracy. In this study, I would argue that the church must construct a theology that is truly born-of and favorable-toward women, as it also ushers Healers into the hospitality of the church-as-space for dialogue, partnership, and empowerment. Through the feminist approach of Mery Kolimon, the inspirational Teologi Rakyat (grassroots theology) of John Campbell-Nelson, and Trinitarian theological imagery, I urge that traditional Healers deserve enfranchisement and inclusion in the fellowship and friendship of the church as both form and function of the ‘Church's sacramental’ for the work of empowerment and healing.
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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.
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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them of venereal diseases and rehabilite them morally. While the government interned them at Hospital Morelos, Catholic women established a private assistance network, as well as so-called casas de regeneración, where former prostitutes had to work to sustain themselves while repenting for their sins and receiving the sacraments. By exploring the tension-filled interaction about women prostitutes between the Mexican government and the Catholic Church, we seek to contribute to the understanding of sexuality and prostitution in Mexico City in the 1920s.
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Anderson, Allan. "A ‘Time to Share Love’: Global Pentecostalism and the Social Ministry of David Yonggi Cho." Journal of Pentecostal Theology 21, no. 1 (2012): 152–67. http://dx.doi.org/10.1163/174552512x633349.
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This paper considers the response of Pentecostals globally to matters of social concern, particularly as found in the teaching and ministry of David Yonggi Cho and the church he founded, Yoido Full Gospel Church. Global Pentecostalism has through its message the potential to engage in social transformation, and Cho’s ministry with its work among the poor, the leadership of women, and its theology of sacrificial love is an example of that potential.
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Grandy, Gina, and Sharon Mavin. "Informal and socially situated learning: gendered practices and becoming women church leaders." Gender in Management: An International Journal 35, no. 1 (January 2, 2020): 61–75. http://dx.doi.org/10.1108/gm-03-2019-0041.
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Purpose This paper aims to explore how informal and socially situated learning and gendered practices impact the experiences of women learning to lead and the gendered dynamics inherent in women’s lived experiences of learning. Design/methodology/approach The authors adopt a becoming ontology and a social constructionist perspective. A qualitative approach guided by feminist principles facilitated the surfacing of rich and reflective accounts from women leaders. Semi-structured interviews were conducted with 18 women leader priests in Canada. Findings The authors highlight how gendered practices are concealed and revealed through informal learning processes and illustrate this through two themes, informal and socially situated learning as inductive and gendered, and the jolt of gender discrimination in informal learning. Research limitations/implications While each account from the women church leaders is highly valued in its own right and the women’s stories have generated new insights, the overall data set is small and not generalizable. Future research should explore further the types of informal learning initiatives and systems, which acknowledge and best support women learning to lead in (gendered) organizations. It should also explore how informal learning informs leadership styles in this and other contexts. Originality/value The research demonstrates how informal learning experiences can serve as a site for invisible and unaccounted for gender bias and inform the becoming of women leaders. The research also advances the limited body of work that seeks to better understand the gender dynamics of women’s leadership in faith-based organizations.
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Bordeianu, Radu. "The Church: Towards a Common Vision." Exchange 44, no. 3 (September 11, 2015): 231–49. http://dx.doi.org/10.1163/1572543x-12341366.
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The 2013 convergence document, The Church: Towards a Common Vision (ctcv) incorporates several aspects of the response of the Napa Inter-Orthodox Consultation to The Nature and Mission of the Church (nmc) which, as its subtitle suggests, was A Stage on the Way to a Common Statement, namely The Church. Eastern and Oriental Orthodox responders (jointly!) point to the imprecise use of the term, ‘church’, the World Council of Churches (wcc)’s understanding of ‘the limits of the Church’, and to the ‘branch theory’ implicit in nmc, an ecclesiology toned down in ctcv. Bordeianu proposes a subjective recognition of the fullness of the church in one’s community as a possible way forward. Simultaneously, Orthodox representatives have grown into a common, ecumenical understanding of the relationship between the Kingdom of God and the church’s work for justice; attentiveness to the role of women in the church; and accepting new forms of teaching authority in an ecumenical context. The positions of various churches are no longer parallel monologues, but reflect earnest change and convergence.
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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.
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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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Hagen, Renée V., and Brooke A. Scelza. "Adoption of outgroup norms provides evidence for social transmission in perinatal care practices among rural Namibian women." Evolution, Medicine, and Public Health 2020, no. 1 (January 1, 2020): 161–73. http://dx.doi.org/10.1093/emph/eoaa029.
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Abstract Background and objectives How do new ideas spread in social groups? We apply the framework of cultural evolution theory to examine what drives change in perinatal care norms among Himba women in the Kunene region of Namibia. Access to formal medical care is on the rise in this region, and medical workers regularly visit communities to promote WHO-recommended perinatal care practices. This study investigates how various forms of social transmission affect women’s uptake of medical recommendations concerning perinatal care. Methodology Based on interviews with one hundred Himba mothers, we used Bayesian multi-level logistical regression models to examine how perceptions of group preferences, prestige ascribed to outgroup conformers, interaction with the outgroup and access to resources affect norm adoption. Results Women who perceive medical recommendations as common in their group prefer, plan and practice these recommendations more often themselves. We observed a shift toward medical recommendations regarding birth location and contraception use that was in line with conformity bias predictions. Practices that serve as cultural identity markers persist in the population. Conclusions and implications Norm changes, and the cultural evolutionary processes that can lead to them, are not uniform, either in process or pace. Empirical studies like this one provide important examples of how these changes reflect local culture and circumstance and are critical for better understanding the models that currently predominate in cultural evolution work. These cases can also help bridge the gap between evolutionary anthropology and public health by demonstrating where promotion and prevention campaigns might be most effective. Lay Summary The recent promotion of WHO-recommended perinatal care practices in Namibia provides an opportunity to empirically study norm change using a cultural evolution framework. We found women adopt medical recommendations when they believe these are common in their social group. Local norms that were not discouraged persisted in the study group.
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Durso, Pamela R. "A word about …: Claiming our equality: Equal pay for women ministers." Review & Expositor 114, no. 3 (August 2017): 333–35. http://dx.doi.org/10.1177/0034637317721703.
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The current reality for women ministers is that they are paid significantly less than their male counterparts. Women of color in ministry encounter an even more bleak outlook with regard to salaries and benefits. Working for equality requires something of us all. Women ministers need to advocate for themselves by participating in the process of negotiating and asking for fair and equitable salary packages. Women must also advocate for one another and stand with their sisters in this work toward pay equality. But for true change to happen, male ministers will need to take the lead. Equality in the church requires us to change the way we have always related to one another as women and men and to work together to make that equality a reality.
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Chevalier, Laura. "Mamas on Mission: Retracing the Church through the Spiritual Life Writing of Single Female Evangelical Missionaries." Mission Studies 36, no. 2 (July 10, 2019): 289–313. http://dx.doi.org/10.1163/15733831-12341653.
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Abstract This article plumbs the spiritual life writing of two twentieth-century single female evangelical missionaries, Lillian Trasher and Dr. Helen Roseveare, for evidence of the church. It rests on concepts of feminine spirituality and the history of women and mission. The historical analysis traces the women’s lives from their early formation through their mission work and looks at six themes of the church on mission that emerged from their writing. It argues that they served as mamas of the church in their contexts by nurturing life through their acts of compassionate care. Their small but deliberate acts of sacrifice and service continue to pose missiological invitations and challenges to the church. Therefore, the article also builds an initial “mama theology” of the church on mission by examining where images in Isaiah and impulses in mission today intersect with the themes in the women’s writing.
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Billington, Louis. "“Female Laborers in the Church”: Women Preachers in the Northeastern United States, 1790–1840." Journal of American Studies 19, no. 3 (December 1985): 369–94. http://dx.doi.org/10.1017/s0021875800015334.
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In recent years historians have emphasized the centrality of women to religious life, especially among the older Protestant denominations in the northeastern section of the United States. In the late eighteenth and early nineteenth centuries, women and girls were usually the majority of attenders at prayer meetings and Sunday services, made up the bulk of converts at revivals and provided the greatest number of candidates for church membership. They were also great fund raisers not only for their own congregations, but for a network of inter-denominational missionary agencies which sprang up during the first two decades of the nineteenth century and helped to impress a more evangelical character upon American society. As Nancy Cott has argued, ministers may have seen this work as part of woman's appropriate and subordinate “sphere,” but for the women themselves “evangelical religion nourished the formation of a female community that served…as both a resource and a resort outside the family.”
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Krason, Steven M. "Time For a Non-Feminist Reappraisal of the Role of Women." Catholic Social Science Review 26 (2021): 319–22. http://dx.doi.org/10.5840/cssr2021262.
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This was one of SCSS president Stephen M. Krason’s “Neither Left nor Right, but Catholic” columns that appeared in Crisismagazine.com and The Wanderer. It discusses, in brief, the damage done by feminism. It singles out a few areas: the problems caused by the integration of women into the military, the need for a reassessment of women and work, the need to show a renewed respect for women who are full-time mothers, the role of women in the Church, and the need to make the case insistently to women how they have suffered the most from the sexual revolution and contraceptive use
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Schwartz, Joni, Eman Mosharafa, and S. Lenise Wallace. "Women of Color in Academia and the Influence of Religious Culture on Self-Promotion: A Collaborative Autoethnography." Review of European Studies 8, no. 2 (March 20, 2016): 85. http://dx.doi.org/10.5539/res.v8n2p85.
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<p class="normal">Much has been written about self-promoting communication by women in business, and some about self-promotion and women in academia. However, few studies specifically focus on Women of Color in academia in regard to how their religious backgrounds impact learned self-promotion communication and acclimation to academic culture. This collaborative autoethnography addresses this gap in the literature. Through two of the authors’ life experiences in the Black/African American church and Islamic faith, self-promotion is explored as it relates to their current work in academia.</p>
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Hill, Myrtle. "Women in the Irish Protestant Foreign Missions c. 1873-1914: Representations and Motivations." Studies in Church History. Subsidia 13 (2000): 170–85. http://dx.doi.org/10.1017/s0143045900002854.
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The importance of women’s contribution to foreign missionary work has now been well established, with a range of studies, particularly from Canada, America, and Britain, exploring the topic from both religious and feminist perspectives. The role of Irishwomen, however, has neither been researched in any depth nor recorded outside denominational histories in which they are discussed, if at all, only marginally, and only in relation to their supportive contribution to the wider mission of the Church. The motivations, aspirations, experiences, and achievements of the hundreds of women who left Ireland to do God’s work in India, China, Africa, or Egypt are yet to be explored. My intention in this paper is to discuss their work and the ways in which they have been represented in the context of socio-economic developments in late nineteenth- and early twentieth-century Ireland, to determine how the interaction of class, gender, and religion helped shape their missionary endeavours.
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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.
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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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MACKNIGHT, ELIZABETH C. "Faiths, Fortunes and Feminine Duty: Charity in Parisian High Society 1880–1914." Journal of Ecclesiastical History 58, no. 3 (July 2007): 482–506. http://dx.doi.org/10.1017/s0022046906008967.
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On 4 May 1897 more than a hundred Parisians – mostly women of high society – perished in the Charity Bazaar fire. The records of this terrible accident reveal much about the charitable practices of the nobility in France of the Third Republic. This article explores the place of religion in upper-class charity within the context of republican anticlericalism. It focuses especially on issues of inter-faith collaboration and the role of aristocratic women in supporting the work of the Catholic Church.
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Meyer, Judith P. "Women and Consistorial Discipline: The Case of Courthézon in the Early Seventeenth Century." Church History 88, no. 2 (June 2019): 316–44. http://dx.doi.org/10.1017/s0009640719001148.
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This study seeks to contribute to a more nuanced understanding of both the Reformed church consistory and women's experience of the Reformation by examining the interactions between the Reformed church consistory and women in the small French town of Courthézon. For the period from 1617 to 1631, it analyzes how the consistory treated women in its exercise of discipline and how women in turn treated the consistory. It examines in-depth a number of cases of women summoned by the consistory for various offenses, including quarreling, dancing, marital and sexual relations, and absence from services. The interactions were complex and suggest that both male patriarchy and female agency were at work. Yet the consistory also treated the two sexes similarly in certain instances. Women demonstrated a remarkable capacity to ignore, negotiate with, and on occasion defy the consistory. One extraordinary woman rejected the consistory's authority altogether when pressed to reconcile. The cases also indicate that the process of consistorial discipline aided women by providing opportunities for them to represent and act for themselves. The consistory was guided by a desire to keep its minority community intact: it showed remarkable patience, forbearance, and a willingness to compromise in its efforts, and it consequently was usually successful.
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Drążkowska, Anna. "Research in the Crypts of the Church of Saint Francis of Assisi in Cracow." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 97–106. http://dx.doi.org/10.18778/0208-6034.35.06.
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The paper presents the results of archaeological research carried out from 2017 to 2018 in the Church of Saint Francis of Assisi in Cracow, funded by the National Science Centre. The aim of the work undertaken was to locate, inventory, and explore crypts, and to study in detail burials and grave goods. The paper discusses different devices, research methods, and procedures developed by the team and used to locate crypts. They allowed to find eighteen crypts in the church and four in the cloisters. All underground chambers were inventoried using 3D laser scanning. During research, ninety-six burials of the lay and the clergy, men, women, and children, were found.
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Page, Sarah-Jane. "Anglican Clergy Husbands Securing Middle-Class Gendered Privilege through Religion." Sociological Research Online 22, no. 1 (February 2017): 187–99. http://dx.doi.org/10.5153/sro.4252.
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Traditionally, clergy wives have been obliged to assist the Church in an unpaid capacity; such work has been feminised, associated with the assumed competencies of women ( Denton 1962 ; Finch 1980 , 1983 ; Murphy-Geiss 2011 ). Clergy husbands are a relatively recent phenomenon in the Church of England, emerging when women started to be ordained as deacons in 1987 and priests in 1994. Based on interviews with men whose wives were ordained as priests in the Church of England, this article will explore the dynamics of class and gender privilege. Most clergy husbands were middle class, defined through educational, occupational and cultural markers ( Bourdieu 1984 ). The narratives highlighted how gender and class privilege was maintained and extended through the clergy spouse role. The interweaving dynamics of class and gender privilege secured preferential outcomes for participants, outcomes that were less evidenced in relation to working-class spouses. Using Bourdieu's (1984) concepts of habitus, field and capital and Verter's (2003) conceptualisation of spiritual capital, this article will highlight the complex ways in which gender and class advantage is perpetuated and sustained, using the Anglican parish as the analytical context, thereby emphasising the role religion plays in consolidating privilege.
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Klassen, Pamela E. "The Robes of Womanhood: Dress and Authenticity among African American Methodist Women in the Nineteenth Century." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 39–82. http://dx.doi.org/10.1525/rac.2004.14.1.39.
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AbstractScholars of American religion are increasingly attentive to material culture as a rich source for the analysis of religious identity and practice that is especially revealing of the relationships among doctrine, bodily comportment, social structures, and innovation. In line with this focus, this article analyses the ways nineteenth-century African American Methodist women turned to dress as a tool to communicate religious and political messages. Though other nineteenth-century Protestants also made use of the communicative powers of dress, African American women did so with a keen awareness of the ways race trumped clothing in the semiotic system of nineteenth-century America. Especially for women entering into public fora as preachers and public speakers, dress could act as a passport to legitimacy in an often hostile setting, but it was not always enough to establish oneself as a Christian lady. Considering the related traditions of plain dress and respectability within the African Methodist Episcopal (AME) church, this essay finds that AME women cultivated respectability and plainness within discourses of authenticity that tried—with some ambivalence—to use dress as a marker of the true soul beneath the fabric. Based primarily on the autobiographical and journalistic writings of women such as Jarena Lee, Amanda Berry Smith, Hallie Q. Brown, and Frances Ellen Watkins Harper, as well as accounts from AME publications such as the Christian Recorder and the Church Review, and other church documents, the essay also draws on the work of historians of African American women and historians of dress and material culture. For nineteenth-century AME women, discourses of authenticity could be both a burden and a resource, but either way they were discourses that were often remarkably critical, both of selfmotivation and of cultural markers of class, race, and gender in a world that made a fetish of whiteness.
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Denzer, LaRay. "Women in Freetown politics, 1914–61: a preliminary study." Africa 57, no. 4 (October 1987): 439–56. http://dx.doi.org/10.2307/1159893.
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Opening ParagraphThe study of women in Sierra Leone has been well launched. Except for the work of Carol P. MacCormack (formerly Hoffer) on political leadership and socio-economic development among Mende and Sherbro women (1972, 1974, 1975, 1976, 1977, 1978, 1979, 1981, 1982), most of this scholarship focuses on women in Freetown, mainly the Krio. Filomena Steady (1975, 1976) has analysed Krio women's leadership in church and political organisations. The history of their economic contribution to the evolution of the city has been discussed by E. Frances White (1976, 1978, 1981a, b). Gender relationships in modern marriage have been examined by Barbara Harrell-Bond (1975). In addition, there are a number of biographical studies of prominent leaders: Paramount Chief Madam Yoko (Hoffer, 1974), Adelaide Casely Hayford (Okonkwo, 1985; Cromwell, 1986), Constance A. Cummings-John (Denzer, 1981, forthcoming a, b), Hannah S. Benka Coker (Metzger, 1973: 50–2), and Lottie Hamilton-Hazeley (Metzger, 1973: 52–3). On the basis of this body of work it is possible to study more closely the contribution of women in modern politics in Freetown and the socioeconomic forces behind their participation. This account covers the period from the emergence of the proto-nationalist movement, the National Congress of British West Africa (NCBWA), up to the campaign for independence.
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Friesen, Amanda, and Paul A. Djupe. "Conscientious Women: The Dispositional Conditions of Institutional Treatment on Civic Involvement." Politics & Gender 13, no. 01 (April 18, 2016): 57–80. http://dx.doi.org/10.1017/s1743923x16000088.
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Current thinking about the effect of religion on civic engagement centers on “institutional treatment”—the development of resources, social pathways to recruitment, and motivation that occurs in small groups and activities of congregations. None of this work has yet incorporated the personality traits that may shape the uptake of institutional treatment. Following a growing line of research articulating how individual predispositions condition political involvement, we argue that gendered personality differences may moderate civic skill development. With new data, we find that women do not develop skills from religious involvement at the same rate as men and that this pattern is largely attributable to their distinctive personality profile. The results shift the balance between individuals and institutional influences by augmenting the cognitive bases for acquiring church-gained experiences and linking them to the public square.
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Ormsbee, J. Todd. "‘Like a Cord Snapping’: Toward a grounded theory of how devout Mormons leave the LDS Church." Critical Research on Religion 8, no. 3 (June 2, 2020): 297–317. http://dx.doi.org/10.1177/2050303220924096.
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This study describes the cultural, cognitive, social, and emotional work that once-devout members of the LDS Church must engage in to leave the church and divest themselves of Mormon culture. A Grounded Theory approach with a multi-modal memoing process showed that, for the devout, leaving the LDS Church and Mormon culture is not a singular event, but rather a process of gradual transformation that requires time and effort, passing through a series of punctuating events. Formerly devout ex-Mormons had to confront various problems, including the LDS Church’s truth claims and ethical contradictions from within the particular Mormon framework that leavers believed in and followed, which in turn had shaped and constrained both their leaving process and their post-Mormon selves. Interview data revealed a necessary reconstruction of post-Mormon emotionalities. And devout women who left Mormonism bore an added burden of overcoming internalized misogyny.