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Relevant bibliographies by topics / Episcopal Church Women priests

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Academic literature on the topic 'Episcopal Church Women priests'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Episcopal Church Women priests"

1

Lehman, Edward C., John H. Morgan, Harry Hale, Morton King, and Doris Moreland Jones. "Women Priests: An Emerging Ministry in the Episcopal Church." Sociological Analysis 48, no. 3 (1987): 289. http://dx.doi.org/10.2307/3711531.

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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.

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Nazir-Ali, Michael. "Women Bishops—The Task Ahead." Ecclesiastical Law Journal 6, no. 29 (July 2001): 95–96. http://dx.doi.org/10.1017/s0956618x00000557.

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For some, the possibility of women bishops in the Church of England is to be resisted. For others, it would be a natural progression from women's ordination, first as deacons and then as priests. Last year, General Synod called on the House of Bishops to initiate further theological study on the episcopate in preparation for a debate on the ordination of women as bishops. The resulting working party, which I am to chair, will report during 2002. But what are the theological issues with which we have to grapple?

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.

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Radford Ruether, Rosemary. "Should Women Want Women Priests or Women-Church?" Feminist Theology 20, no. 1 (July 20, 2011): 63–72. http://dx.doi.org/10.1177/0966735011411814.

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Miller, Duane Alexander. "The Episcopal Church in Jordan: Identity, Liturgy, and Mission." Journal of Anglican Studies 9, no. 2 (July 30, 2010): 134–53. http://dx.doi.org/10.1017/s1740355309990271.

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AbstractThe article begins with a brief review of the history of the diocese of Jerusalem. By interviewing eight members of the diocesan clergy in Jordan, the researcher desires to explore how the concepts in the title are related to each other within the Jordanian context. Is there a unique identity of Jordanian Anglicans? What is the desirability and/or feasibility of revising the prayer book? Given the declining demographics of Christians in the region, what avenues are open to these ministers to sustain their congregations? Specific care is paid to the topic of incorporating Muslim converts into existing congregations. Also included are some theological reflections on the meaning of liturgy within the Jordanian context and the diocesan policies for the formation of future priests, which have important implications for the future of the diocese.

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McClean, David. "Women Priests the Legal Background." Ecclesiastical Law Journal 1, no. 5 (July 1989): 24–29. http://dx.doi.org/10.1017/s0956618x00000296.

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In the coming months, the General Synod and then the diocesan synods will be considering legislation enabling bishops of the Church of England to ordain women to the office of priest, and making related provisions as to the manner and effect of this change in the law and practice of the Church of England. The purpose of this article is not to examine that draft legislation, which at the time of writing is still being subjected to line-by-line scrutiny in a Revision Committee of the General Synod, but to sketch in some of the legal background against which it was prepared. In particular, there is a fundamental issue: why is legislation needed? To which may be added: why is Parliamentary authority, expressed by the approval of a Measure, required for any necessary change in the Canons?

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Prendergast, James D. "The Debate over Open Communion in the Episcopal Church: Ecclesiastical Disobedience or Lawlessness?" Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 32–46. http://dx.doi.org/10.1017/s0956618x1300080x.

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Lawyers and priests are both vested in their office by a licensing authority and take oaths to obey the law, whether civil or ecclesiastical, that governs. Within these similar settings, the appropriate authority may need to judge disobedience by the lawyer or priest. If obedience is not enforced, respect for the law will decline and lawlessness ensues. In the Episcopal Church, it is black-letter law that only the baptised may receive communion. Notwithstanding the law, priests in ever-increasing numbers are inviting all to the table. Against what standard is such conduct to be judged? The Constitution and Canons are silent. Is the standard therefore to be merely the fact that the priest thinks he or she is following the dictates of the Holy Spirit? Or is there a real standard for judgment? Perhaps the gloss around civil disobedience and the rules of professional responsibility of lawyers may provide a more objective guide. This article discusses the debate over open table and the current black-letter law, and considers ecclesiastical disobedience under the guidance of the standards for legitimate civil disobedience. In addition, it considers the apparent desire of the bishops for the best of all possible worlds – having a law that the greater Church will appreciate, but then not enforcing it. The result may be more table fellowship but also anarchy.

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McGlone, Mary M. "The King's Surprise: The Mission Methodology of Toribio de Mogrovejo." Americas 50, no. 1 (January 1993): 65–83. http://dx.doi.org/10.2307/1007264.

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In 1579 King Philip II selected the presiding inquisitor of Granada as the second archbishop of Los Reyes, or Lima. Countering precedents which favored the episcopal nomination of priests who had spent time in the New World, Philip chose Toribio de Mogrovejo, a man totally lacking in both clerical and missionary experience, to preside over the most important episcopal see in the Southern hemisphere. That curious choice revealed Philip's strategy for the future of the church of the Viceroyalty of Peru. Philip presumably named the young jurist to implement a rigorous organization of the Church in the territory that retiring Viceroy Francisco de Toledo had only recently brought under effective civil governance. This article will demonstrate that, contrary to Philip's expectations, Toribio de Mogrovejo not only failed toinstill a Toledan spirit in the Church, but that he actively developed a mission methodology in accord with that promoted by Bartolomé de Las Casas and his followers in Peru.

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Thomas, Benjamin. "Priests and Bishops in Bede's Ecclesiology: the use of sacerdos in the Historia Ecclesiastica Gentis Anglorum." Ecclesiology 6, no. 1 (2010): 68–93. http://dx.doi.org/10.1163/174413609x12549868039884.

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AbstractAs the earliest historian of the Church in England, Bede's presentation of the English Church exercises a wide influence on the self-understanding of the Anglican Communion. This understanding, especially with respect to the historical nature of the episcopal and the presbyteral orders of ministry, is not always clear even in the best English translations, particularly in the rendering of the word sacerdos which can be correctly translated as both 'priest' and 'bishop'. Although Bede apparently supports a three-fold ordered ministry, a careful investigation of the use of sacerdos in his History suggests that he is willing to treat priests and bishops as colleagues and equals in certain contexts, including the sacramental ministry, the evangelistic mission, and the synodical counsels of the Church. This equality does not mean that Bede sees the two orders as essentially the same, rather that in their overlapping areas of responsibility the two orders, bishops and priests, are functionally equivalent.

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Dissertations / Theses on the topic "Episcopal Church Women priests"

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Wemm, Nancy R. "A Different View from the Pulpit: The Life Stories of Female Episcopal Priests." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1236648477.

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Hill, Sheryl K. ""Until I have won" vestiges of coverture and the invisibility of women in the twentieth century : a biography of Jeannette Ridlon Piccard /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1241189875.

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Thesis (Ph.D.)--Ohio University, June, 2009.
Title from PDF t.p. Release of full electronic text on OhioLINK has been delayed until June 1, 2014 Includes bibliographical references (leaves 397-407)

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Edsall, Judith E. "Time allocation, clergy wife role, and marital satisfaction among priests and wives in an Episcopal diocese." Gainesville, FL, 1986. http://www.archive.org/details/timeallocationcl00edsa.

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Nguyen, Thu Ngoc. "Episcopal-presbyteral communion in ecclesial decision making reflections on the presbyteral council of the Diocese of Galveston-Houston /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Johnson, John. "The experience of women ministers in the Methodist Church and that of women priests in the Church of England : a comparative study." Thesis, University of Bristol, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428512.

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Im, Mi-Soon. "The role of single women missionaries of the Methodist Episcopal Church, South, in Korea, 1897-1940." 24-page ProQuest preview, 2008. http://proquest.umi.com/pqdweb?did=1500064611&sid=3&Fmt=2&clientId=10355&RQT=309&VName=PQD.

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Waters-White, Shirley Ahera. "Women of power, sisters of faith: a case study of the women bishops of the African Methodist Episcopal Church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/645.

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This study provides an account and analysis of the role of women in the African Methodist Episcopal Church and discusses their attempts to achieve equal status with men in service to and leadership in the church. The study also examines and analyzes the personal style, skills and abilities of each of the women bishops and assesses the factors that led to her election. A case study approach was used to explain the causal links that have led to the historic election of three women bishops; to describe the context in which this event has occurred; to explore the issues and outcomes of women's efforts to gain leadership in the church; and to evaluate the likelihood that these elections signify far-reaching changes in the policy of the African Methodist Episcopal Church. The researcher found that the progress of women within the African Methodist Episcopal Church has been slow but consistent throughout the history of the church, and that changes in society as well as within the church itself have culminated in the election of women as bishops. Although future elections of women can be expected based on events to date, the researcher did not achieve a definitive assertion from the women bishops that they intend to actively engage in the promotion of the advancement of women in the African Methodist Episcopal Church.

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Thorne, Helen Mary. "Journey to priesthood : an in-depth study of the first women priests in the Church of England." Thesis, University of Bristol, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300568.

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Watson, Jo-Ellen. "The church community's impact on help seeking of battered Christian women /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/11153.

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Sharp, Geraldine. "Patriarchy and discordant discourses in the contemporary Roman Catholic Church : the voices of priests and women in parish settings." Thesis, University of Plymouth, 1998. http://hdl.handle.net/10026.1/357.

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This thesis explores the sexual theology and contemporary teachings of the Roman Catholic Church and considers their implications for women and priests. It examines the salience and relevance of traditional teaching in the everyday lives of priests and women. It questions the link between a traditionally formed priesthood and the customary beliefs and practices of 'ordinary' English Catholics. Feminist scholarship has produced powerful insights into the ways in which organised religion has subordinated women through patriarchal structures and organisation, although there has been little exploration of the gendered nature of Catholic sexual theology. This thesis suggests that the negative construction of women's bodies in sexual theology, underpins the continued subordination of women in the Catholic Church. It argues that religious inscriptions on women's bodies are central to the continued control of women Al a patriarchal Church. This thesis uses patriarchy, sexual theology, and power and authority, as the main themes of discussion. An examination of the discourses of traditional sexual theology and contemporary teaching reveals that patriarchal inscriptions on women's bodies are central to each of these themes and they are mutually supportive and sustaining. Sociological research has demonstrated a disjuncture between contemporary teaching and the beliefs and practices of 'ordinary' English Catholics. This thesis adds a gender dimension by suggesting that the English parish is a place of contradictions in which differing attitudes towards women are a significant factor. It also examines the links between contemporary teaching and the beliefs and practices of English Catholic priests and women. The evidence suggests that traditional sexual theology has little relevance in the everyday lives of English Catholic priests and women. There is a lack of 'fit' between the traditional teaching of the Church and social experience. Nevertheless patriarchal ideas and beliefs continue to exist and have value, both in contemporary teaching and in the day-to-day life of the parish, and contribute to the contradictions and conflict of contemporary parish life. The discourses of English Catholic the priests and women in this study suggest, that both have been affected not only by the dominant discourse of the Church , but also by the critical discourses of the surrounding world. Views of women are emerging, which are in contrast to the negative view of women in Catholic sexual theology. The discourses of women and priests have much in common with each other but little in common with either traditional sexual theology or the teaching of the current pope. Together these discourses represent a significant point of resistance to the negative view of women in Catholic sexual theology and to traditional power and authority in the Catholic Church. A 'customary Priesthood' with an affinity to the 'customary Catholicism' of English Catholics appears to be emerging. This calls to question the legitimacy of traditional teaching and papal authority.

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Books on the topic "Episcopal Church Women priests"

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Women priests: An emerging ministry in the Episcopal Church, 1975-1985. Bristol, IN, U.S.A: Wyndham Hall Press, 1985.

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Bubble girl: An irreverent journey of faith. St. Louis, Missouri: Chalice Press, 2013.

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A priest forever: One woman's controversial ordination in the Episcopal Church. Cleveland, Ohio: Pilgrim Press, 1999.

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Hosmer, Rachel. My liferemembered: Nun, priest, feminist. Edited by Glover Joyce. Cambridge, Mass: Cowley, 1991.

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Joyce, Glover, ed. My life remembered: Nun, priest, feminist. Cambridge, Mass: Cowley, 1991.

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Wehmiller, Paula Lawrence. A gathering of gifts. New York: Church Pub., 2002.

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John Paul II, Pope, 1920-2005, ed. Centesimus annus: Encyclical letter addressed by the Supreme Pontiff John Paul II to his venerable brothers in the episcopate, the priests and deacons, families of men and women religious, all the Christian faithful and to all men and women of good will on the hundredth anniversary of Rerum novarum. Sherbrooke [Quebec]: Éditions Paulines, 1991.

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Paul, John. Centesimus annus: Encyclical letter addressed by the Supreme Pontiff John Paul II to his venerable brothers in the episcopate, the priests and deacons, families of men and women religious, all the Christian faithful, and to all men and women of good will on the hundredth anniversary of Rerum Novarum. London: Catholic Truth Society, 2002.

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Between the Devil and the deep--: Memoir of a maverick priest. [Tariffville, CT.?]: A.K. Swartsfager, 2009.

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Paul, John. Redemptor hominis: Encyclical addressed by the Supreme Pontiff to his venerable brothers in the episcopate, the priests, the religious families, the sons and daughters of the church and to all men and women of good will at the beginning of his papal ministry, 4 March 1979. [London]: Catholic Truth Society, 2002.

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Book chapters on the topic "Episcopal Church Women priests"

1

Minnis, Alastair. "‘Respondet Waltherus Bryth …’: Walter Brut in Debate on Women Priests." In Medieval Church Studies, 229–49. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.mcs-eb.3.3577.

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Saxby, Troy R. "I Am a Child of God, 1973–1985." In Pauli Murray, 252–92. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469654928.003.0006.

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This chapter explores the final years of Pauli Murray’s life. Following her partner’s death, Murray resigned from Brandeis to pursue ordination into the Episcopal priesthood. Murray obtained a master’s in theology from General Theological Seminary while campaigning for women’s ordination. Under pressure from Murray and others, in 1976 the Episcopal Church overturned its prohibition on women priests. The following year Murray became the first black woman Episcopal priest. Murray continued to keep her sexual orientation private, but publicly advocated for minority rights, including gay rights, under the aegis of universal human rights. Murray worked as a supply priest in various locations before retiring to Pittsburgh where she died.

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Armstrong-Partida, Michelle. "Marriage Defines the Parish Priest." In Defiant Priests. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501707735.003.0002.

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This chapter demonstrates the pervasiveness of clerical unions and the proclivity of parish priests to form de facto marriages with women. These were enduring unions in which clerics were fully committed to their women and children. Moreover, maintaining a family did not hinder the careers of priests since many clerics were promoted from the minor to major orders, and even to the position of rector, in spite of their unions and households of children. The omnipresence of long-term unions and sexual affairs among the clergy illustrates that forming a sexual relationship with a woman became an element of clerical manliness in medieval Catalunya. Meanwhile, visitation records show that episcopal officials worked not to eradicate clerical unions among the clergy but to prevent the clergy from flagrantly displaying their families in public.

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"Fr. Serafim." In Women of the Catacombs, edited by Wallace L. Daniel, 1–80. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753657.003.0001.

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This chapter details Fr. Serafim's personhood, activities, and relationships with his parishioners. Fr. Serafim served in Zagorsk during Stalin's terror, the assault on the clergy, and the coming of the Second World War. It explains how he presents a different picture from the stereotype found in much of the literature about the typical Orthodox priest's personal distance from parishioners. Deeply involved in the lives of people gathered around him, Fr. Serafim was invariably encouraging and warm-spirited in relationships with them. The chapter focuses on Vera Iakovlevna Vasilevskaia's story, which introduces two other catacomb priests that had distinguished church service before their refusal to pledge loyalty to the Soviet government.

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Wong, Wai Ching Angela. "A Distinctive Chinese Contribution." In Christian Women in Chinese Society, 129–54. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0007.

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Wong Wai Ching Angela takes a closer look at the groundbreaking ordinations of the first five Anglican women priests in the Diocese of Hong Kong and Macau, originally a part of the CHSKH. She examines the controversy surrounding the debate of women’s ordination in the province before and after the war, tracing the roles of Bishop R. O. Hall and Bishop Gilbert Baker. This chapter highlights the “Chinese factor” that specially made the four first ordinations of the Anglican Communion possible. Wong argues that this distinctive Chinese contribution to women’s ordination in Hong Kong took place at an ambivalent crossroads, where cultural transition and the transformation from an English to a Chinese church, endowed with a Chinese reformist spirit of the time, met. The Chinese church decided to take the right opportunity at the right place at the right time and so made a distinctive decision in the Anglican Communion.

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Scull, Margaret M. "‘From Civil Rights to Armalites’." In The Catholic Church and the Northern Ireland Troubles, 1968-1998, 24–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843214.003.0001.

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This chapter traces the Church’s involvement with peaceful civil rights protests in Northern Ireland from 1968 until the end of the Irish Republican Army (IRA) ceasefire in the summer of 1972. During this period the Irish Catholic Church hierarchy condemned violence but demonstrated understanding of civil rights concerns through pastoral letters, media interviews, community visits, and homilies. Irish priests and women religious began to mediate the conflict ‘on the ground’ but found quickly that a small minority who refused to back down from violence began questioning their authority. The English Catholic Church remained silent on the growing conflict, preferring the soft power approach of private dinners with British government officials rather than public statements condemning violence. Bloody Sunday, the killing of British Army soldier William Best, and the Derry Peace Women movement marked a change in Church power relations, as priests and bishops began to openly condemn the IRA.

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Leavitt-Alcántara, Brianna. "City of Women, City of God." In Alone at the Altar. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603684.003.0002.

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Chapter 1 examines the hagiography of local holy woman Anna Guerra de Jesús who migrated to Guatemala’s capital in the late seventeenth century. While the early modern Catholic ideal of feminine piety prized enclosure, obedience, and virginity, Anna was neither nun nor virgin, but rather a poor abandoned wife and mother. And although Church decrees clearly required actively religious laywomen to live in cloistered communities, Anna became an independent beata (laywoman who took informal vows) and Jesuit tertiary. This chapter explores Anna’s lived religious experience as a poor migrant and abandoned wife and mother, her engagement with female mysticism and devotional networks, and her alliances with powerful priests and religious orders. It also places Anna’s story within the context of late seventeenth and early eighteenth-century Santiago de Guatemala, particularly urban demographic shifts and social tensions, as well as movements for spiritual renewal and enthusiastic lay female piety.

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Madigan, Kevin J. "The Meaning of Presbytera in Byzantine and Early Medieval Christianity." In Patterns of Women's Leadership in Early Christianity, 261–89. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198867067.003.0014.

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This chapter examines the title of ‘presbyter’ attached to women in antiquity and the early Middle Ages. It is argued that this is always subject to difficult interpretation and, if capable of interpretation at all, highly dependent upon contemporary, contextual evidence. As noted in Chapter 8, this term presbytera can refer to an elderly woman and, often, it refers to the wives of male presbyters. Yet there are a number of instances in which neither is the case. Using inscriptional evidence, canonical decrees, episcopal letters and one papal letter, this chapter demonstrates that, in this third category of cases, presbyterae seem to have had authority in local communities, or performed quasi-diaconal service at the altar, assisted itinerant priests and, possibly, engaged in other, routine unspecified presbyteral activities. It is these actions that the ecclesiastical letters and decrees are intended to stop.

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Scull, Margaret M. "Introduction." In The Catholic Church and the Northern Ireland Troubles, 1968-1998, 1–23. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843214.003.0007.

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The introduction positions this book within the context of the existing historiography and provides a succinct survey of the various approaches previously employed to present and explain the behaviour of priests, women religious, and bishops during the conflict. It offers a brief overview of the relationship between Irish Catholicism and nationalism. Through an analysis of St Patrick’s College, Maynooth, the introduction traces the evolving nature of the Catholic Church in twentieth century Ireland. The introduction sets out a case for examining not just the Irish Catholic Church’s response to the conflict but that of the English and Welsh Catholic Church, arguing for an ‘entangled history’ approach. It explains the archival, oral, memoir, and newspaper sources examined for the monograph.

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Scull, Margaret M. "‘The Demands of Justice Must be Stated before the Words of Peace Find a Receptive Ground, 1972–1976’." In The Catholic Church and the Northern Ireland Troubles, 1968-1998, 61–87. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843214.003.0002.

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These years mark the bloodiest of the conflict with the highest number of deaths. Priests, women religious, and the Irish Catholic hierarchy continued to find their voice in condemning violence and, in private moments, acted as mediators between the British government and republican paramilitary groups. However, ecumenical efforts between Protestant and Catholic Church leaders at this time remained limited. The English Catholic Church hierarchy began to publicly condemn republican paramilitaries as the IRA started to bomb England. The death of IRA member James McDade, after a bomb he planted in Coventry exploded prematurely, marked the first major schism between English and Irish Catholic Church doctrine and practice. This set a course of confusion over the Church stance on issues of suicide and excommunication that continued for the rest of the conflict.

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