Relevant bibliographies by topics / Female Pastors

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

Academic literature on the topic 'Female Pastors'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Female Pastors"

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Degelman, Douglas, and Amy J. Smith. "Perceived Gender of a Pastor's Name and Ratings of Vocational Success." Psychological Reports 96, no. 2 (April 2005): 457–63. http://dx.doi.org/10.2466/pr0.96.2.457-463.

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Undergraduate students (16 men and 16 women) from a Christian university read a 1-page description of a pastor named either “Carl Anderson” or “Carol Anderson.” Students rated each named pastor on four items summed for a measure of vocational success. We predicted, based on role congruity, that students would rate a female-named pastor lower than a male-named pastor on the measure, but women's ratings of pastoral vocational success were significantly higher. Men's ratings did not differ significantly for the male- and female-named pastors. Power was low so further research is appropriate.
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Muse, J. Steven. "Faith, Hope, and the “Urge to Merge” in Pastoral Ministry: Some Countertransference-Related Distortions of Relationship between Male Pastors and their Female Parishioners." Journal of Pastoral Care 46, no. 3 (September 1992): 299–308. http://dx.doi.org/10.1177/002234099204600309.

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Explicates the nature, extent, and potential of countertransference developing as male pastors serve as caregivers to female parishioners. Provides a list of “warning signs” which can alert the pastor to inappropriate stances and offers recommendations for assisting caregivers to develop intimate relationships without sexualizing them.
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Yoo, Jieun. "A Qualitative Study on the Experience of Military Life and Ministry of Korean Christian Female Military Pastors." Religions 12, no. 3 (February 26, 2021): 153. http://dx.doi.org/10.3390/rel12030153.

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The purpose of this study was to understand who female military pastors are in the Korean military and examine their military lives and ministry experiences through in-depth interviews and qualitative analysis. Six of the eight female military pastors currently working participated in this study. Seven major themes were identified: motivation to apply, role confusion and ambiguity, token women in the Korean military, perceived barriers or bias, equality experience, lack of network or mentor, and work and family balance. This study was helpful for obtaining a deeper understanding of female military pastors who exist as a minority in the Korean military. This study also provides basic information for the seminary education of future female military pastors and policies for female leaders working in the Korean military.
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Meyer-Wilmes, Hedwig. "Identity By Conflicts ? Female Pastors Between Caring and Career." Journal of Empirical Theology 11, no. 2 (1998): 41–45. http://dx.doi.org/10.1163/157092598x00121.

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Sjö, Sofia. "The Gendering of Pastors in Contemporary Nordic Films: Norms, Conventions and Contemporary Views." Religion and Gender 5, no. 1 (February 19, 2015): 91–104. http://dx.doi.org/10.18352/rg.10084.

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The article examines how Lutheran pastors are gendered in six well-known Nordic films. Building on the theory of mediatisation of religion, the study argues for the need to look at how media shapes religion and gender for a thorough understanding of views on religion today. The film analyses show a connection between female pastors and less problematised forms of religion, but also traditional ways of undermining women in films. The films are argued to present a problematised religious view on sexuality, mostly connected to male pastors. Both aspects of gendering religion are tied to larger debates and discussions of religion and gender in the Nordic countries today. The article suggests that media have the potential to challenge traditional religious norms and to present their own norms, and highlights the need for further comparative studies.
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Alencar, Gedeon Freire. "Pastores Assembleianos na Universidade: A Polissemia Assembleiana da Terceira Geração Pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 289. http://dx.doi.org/10.20890/reflexus.v8i12.244.

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Resumo: Em termos quantitativos, a população universitária e a membresia das Assembleias de Deus são parecidas. Em 1991, os universitários eram 3.928.260 e os assembleianos 2.439.770. Em 2010, o número de universitários subiu para 12.679.010 e o de assembleianos para 12.314.410. Cresceu o numero de universitários e também o de assembleianos, inclusive de assembleianos universitários e de pastores. Quem são esses pastores assembleianos com nível superior e o que eles pensam? Foram enviados mais de mil emails para pessoas que integravam listagens de convenções, ministérios e igrejas, e também para amigos indicados por essas pessoas. Preenchidos e devolvidos, somaram 84 questionários. A primeira parte eram questões pessoais: residência, idade, sexo, estado civil, escolaridade, profissão e ministério, conversão. Além dessas questões, a pesquisa se dividiu em blocos: questões doutrinárias, institucionais, políticas e sociais. O caleidoscópio absolutamente multifacetado e plural mostra a cara dessa denominação que tem um nome único, Assembleias de Deus, mas essa pluralidade não está apenas no nome, mas também em sua natureza. Atualmente, são mais de 12 milhões de assembleianos (dados do Censo 2010), conquanto seja impossível quantificar o número de pastores/as. Desde a década de 1950, a Assembleia de Deus é a maior denominação pentecostal do país, embora diferentes entre si, distintas e, quase sempre, divergentes. Nasceram em 1911 já plurais, mas a terceira geração de pastores assembleianos leva isso ao extremo. Esse novo estamento assembleiano – pastores com curso universitário e/ou pós-graduação – é uma nova liderança: quais condutas, tendências doutrinárias e políticas é o que se pretende entender nesta pesquisa. Palavras-chave: Universitários. Pastores Assembleianos. Identidade. Bricolagem Religiosa. Assembleias de Deus. Abstract: In quantitative terms, university student population and the membership of the Assemblies of God are alike in Brazil. There were 3,928,260 university students in 1991 and 2,439,770 members in the Assemblies of God. In 2010, the number of students had risen to 12,679,010 students and to12,314,410 for members of the Assemblies of God. Both the number of university students and Assembly of God members have increased, including university students who are members or pastors from the Assemblies of God. Who are these university graduate Assembly of God pastors and what do they think? Over a thousand emails were sent to people from listings of conventions, ministries and churches, and also to friends indicated by those people; and 84 questionnaires were filled and returned. The first part of the questionnaire dealt with personal information questions: residence, age, sex, marital status, education, occupation, ministry, and conversion. Besides that, the research was divided into blocks: doctrinal, institutional, political and social issues. The multifaceted and plural kaleidoscope shows the face of this denomination that has a unique name, Assemblies of God, but this plurality isn’t only in its name, but also in its nature. There are currently more than 12 million members in the Assemblies of God (2010 Census), and it is impossible to quantify the number of ministers both male and female. Since the 1950s the Assemblies of God has accounted for the largest Pentecostal denomination in the country; and its associated churches are diverse, different, and often divergent. They were born plural in 1911, but the third generation of the Assembly pastors has taken it to the extreme. This new Assembly of God estate (ou “stratum”) makes up a new leadership. This research intends to understand the conduct, doctrinal and political trends of the current Assembly of God leadership. Keywords: University Students. Assembly of God Pastors. Identity. Religious Bricolage. Assemblies of God.
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Middleton, Revardale Lavant, and Virginia A. Hinton. "A Preliminary Investigation of the Vocal Behaviors and Characteristics of Female Pastors." Journal of Voice 23, no. 5 (September 2009): 594–602. http://dx.doi.org/10.1016/j.jvoice.2008.01.002.

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Rosendahl, Dan, and Sirpa Rosendahl. "Role Stress. Experiences of Swedish Non-Lutheran Clergy." European Journal of Social Sciences 3, no. 1 (February 10, 2020): 108. http://dx.doi.org/10.26417/ejss.v3i1.p108-118.

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Background: About fifty percent of Swedish Non-Lutheran Clergy leave the vocation before retirement resulting in huge personal, financial, psychological, emotional, spiritual and social costs. The factors behind this substantial flood out has scarcely been researched. From the multifaceted problematic aspects of pastoral work, the aim of this study was to explore the clergy’s experiences of work stressors with the focus on Role-stress. Method: A qualitative approach with 19 open ended interviews was used and the interview material underwent qualitative content analysis. Results: Multiple external role-senders together with the individual pastor’s experienced, internal expectations and demands, generated different types of Clergy role-categories that surfaced during the analysis. These roles were accompanied by several role-stressors as apparent with the roles Servants of men and Servants of God and the presence of Vision Conflict. Further the pastor as the Church’s ultimately responsible person is plagued by Role-ambiguity and Role-confusion, and as the Proven trustworthy administrator struggling with Role-conflict. Family-work and Work-family conflicts, especially for female pastors, contributed to Work overload, this consequence also effecting the male colleagues during the generic attempts to meet as many of the Church members’ expectations as possible. The accumulated Work overload, together with a lowered level of Work Satisfaction, boosted the Turnover intentions. Conclusions: Mutual succinct information between employer and employee, active continuous communication and refined and updated organizational structure need to be coordinated in order to lower the level of experienced role stress and thus reduce the present substantial number of Clergy leaving the vocation prematurely.
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Lin, Yu-Fen, Chi-Sing Li, Beverly Irby, and Genevieve Brown. "Exploring Taiwanese Female Pastors' Intimate Relationships: Using the Story of the Levite's Concubine." Counseling and Values 58, no. 2 (October 2013): 142–57. http://dx.doi.org/10.1002/j.2161-007x.2013.00030.x.

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Lin, Yu-Fen, Chi-Sing Li, Beverly J. Irby, and Genevieve Brown. "A Feminist Group Counseling Model to Address Asian Female Pastors’ Self-Esteem Related Issues." Psychology 04, no. 11 (2013): 902–11. http://dx.doi.org/10.4236/psych.2013.411130.

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Dissertations / Theses on the topic "Female Pastors"

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Obazee, Arlene. "Congregational Health Promotion by African American Female Pastors in the Christian Faith." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5920.

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Health disparities have mostly affected African Americans who are poor, uninsured, under insured and unemployed. This population of African Americans seek spiritual solace and social counseling from their pastors, and church-based health promotion (CBHP) offers the opportunity to reach millions of the U. S. Black population. The lack of studies on female African American pastors implementing congregational health promotion activities influenced this study. This qualitative study helped in understanding the experiences, perspectives, and influences of 13 female African American Christian pastors on health-related issues within their congregation. Feminist theory and CBHP model guided this qualitative case study. Open-ended interview questions, field notes, and audio recordings were used to collect data. Data analysis was done using constant comparison method. Open coding and categorizing were done to develop the final themes and subthemes for the study. This research study has the potential for other researchers to replicate this study elsewhere in the United States. Potential positive social change may lead to increase in young female pastors in the churches. Possible social change benefits also include the increase of African American female pastors implementing CBHP activities in their own churches, change in congregation's health behaviors and habits, and improved health status.
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Paschke-Johannes, Tracy. "Speaking up, speaking out : female Lutheran pastors' sermons and the use of persuasion." Virtual Press, 2004. http://liblink.bsu.edu/uhtbin/catkey/1285587.

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This study explores the persuasion techniques used by female Lutheran Pastors in weekly sermons. Male Lutheran Pastors were used as a control group. A content analysis was performed on 30 sermons to determine what persuasive techniques were used, what persuasive similarities existed, and when specific persuasive techniques were used in the sermons.Chapter One provides an introduction to the topic, explores background information related to persuasion and religion, and gives justification for the research.Chapter Two includes a review of literature, focusing on women's roles in religious organizations, persuasive techniques used in the study, and research questions.Chapter Three explains the methods used for this study, including an explanation of content analysis, definitions of persuasive categories used, and subcategories created to add detail to the study.Chapter Four lists the findings of the study, beginning with analysis of research questions, followed by analysis of results.Chapter Five contains the conclusions pertaining to the analysis of the research, limitations of the study, and areas for future research.
Department of Communication Studies
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SOUZA, VALÉRIA VIEIRA DE. "A (R)EXISTÊNCIA DAS VOCACIONADAS AO MINISTÉRIO PASTORAL BATISTA: DESCORTINANDO A RELAÇÃO ENTRE AS PASTORAS BATISTAS DE SÃO PAULO E A NÃO FILIAÇÃO NA ORDEM DOS PASTORES BATISTAS DO BRASIL EM SÃO PAULO (OPBB-SP)." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1489.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Baptist context is predominantly marked by male leaders and for women only places and behaviors socially established, such as home care, maternity, submission, among other characteristics that emphasize the gender hierarchy. Even before the economic development and occupation that women are gaining in the public space, the church, mainly Baptist churches, remain founded on foundations that exalt male power at the expense of place that should be occupied by women, or where they decide to act. If they decide to operate in a predominantly male place, they will have to deal with the deconstruction of a thought socially permeated with male domination and the arduous construction of a thought aimed at gender equality. The object of this research is the female pastoral ministry in the Baptist Brazilian context. The text analyzes the discourse of Pastors Baptists of São Paulo and the speech of the Order of the leaders of Baptist Pastors of São Paulo (OPBB-SP) about the female pastoral ministry and not the membership of women in OPBB-SP. The importance of this work is to demonstrate the relationship of the micro power existing between shepherds and shepherdesses and concomitant inequalities within the context Baptist in relation to pastoral ministry. This statement is configured by means of the analysis of semi-structured interviews I conducted research with seven shepherds of São Paulo, as well as three leaders of OPPB-SP. It is a qualitative research, in which were analyzed official documents of the church, as convention agendas, protocol, institutional sites, periodicals and unofficial documents found on social networks, blogs, online newspapers, etc. I can claim that the Baptists pastors are mobilizing to fulfill his calling, using transcendent arguments that prevent any person to challenge or doubt the pastoral call these women, but: “The wind goes were its pleasure takes it, and the sound of it comes to your ears, but you are unable to say where it comes from and where it goes; so it is with everyone whose birth is from the Spirit.” (John 3.8)
O contexto batista é predominantemente marcado por lideranças masculinas, destinando às mulheres apenas lugares e comportamentos socialmente estabelecidos, como a casa, o cuidado, a maternidade, a submissão, entre outras características que enfatizam a hierarquia de gênero. Mesmo diante do desenvolvimento econômico e da ocupação que as mulheres estão conquistando no campo público, a igreja e principalmente as igrejas batistas, permanecem fundadas em alicerces que exaltam o poder masculino em detrimento do lugar que deve ser ocupado pelas mulheres, ou seja, onde elas decidirem atuar. Caso elas decidam atuar num campo predominantemente masculino, terão que lidar com a desconstrução de um pensamento socialmente permeado de dominação masculina e com a árdua construção de um pensamento que vise a igualdade de gênero. O objeto desta pesquisa é o ministério pastoral feminino no contexto batista brasileiro. O texto analisa o discurso das Pastoras Batistas do Estado de São Paulo e o discurso dos líderes da Ordem dos Pastores Batistas de São Paulo (OPBB-SP) a respeito do ministério pastoral feminino e a não filiação de mulheres na OPBB-SP. A importância deste trabalho é a de demostrar as relações de micro poder existentes entre pastores e pastoras e concomitantemente as desigualdades dentro do contexto batista com relação ao ministério pastoral feminino. Essa afirmação se consolida por meio das análises das entrevistas semiestruturadas que realizei na pesquisa de campo, com sete pastoras batistas do Estado de São Paulo, bem como com três líderes da OPPB-SP. Esta é uma pesquisa qualitativa, em que foram analisados documentos oficiais da igreja, como pautas de convenções, atas, sites institucionais, periódicos e documentos não oficiais encontrados em redes sociais, blogs, jornais online, entre outros. Posso afirmar que as pastoras batistas estão se mobilizando para cumprir sua vocação, usando argumentos transcendentes que impedem qualquer pessoa de desafiar ou duvidar de seu chamado pastoral, pois: “O vento sopra onde quer; ouve-se o ruído, mas não sabes de onde vem, nem para onde vai. Assim acontece com aquele(a) que nasceu do Espírito.” (João 3.8).
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SILVA, Eliana Coelho da. "Chamadas por Deus: características do pastorado feminino na cidade de Fortaleza." reponame:Repositório Institucional da UFC, 2014. http://www.repositorio.ufc.br/handle/riufc/18205.

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SILVA, Eliana Coelho da. Chamadas por Deus: características do pastorado feminino na cidade de Fortaleza. 2014. 172f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2014.
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The present research seeks to analyze the narratives of the trajectories of Protestant Christian women up to their admission to the pastoral office, focusing on the meaning of women’s ordination as given by the female ministers. In this paper, some existing cases in Fortaleza were presented, and the characteristics of a female pastoral care and the models found in this field were noted. The models in the field are found in the equation of “permanence and rupture” variables as related to the biblical model of women which permeates the religious mindset of the female ministers. A qualitative methodology was used with life narratives for the purpose of analyzing their life trajectories, understanding what the process is like in the rise of women to the pastoral office in different denominational settings.
A presente pesquisa buscou analisar as narrativas das trajetórias de mulheres evangélicas até a chegada ao cargo pastoral, centrando-se no sentido dado pelas pastoras à ordenação feminina. Neste trabalho, apresentaram-se alguns dos casos existentes em Fortaleza e a partir deles foram apontadas as características de um pastorado feminino e os modelos encontrados neste campo. Os modelos encontrados no campo encontram-se na equação das variáveis “permanência e ruptura” com relação ao modelo bíblico de mulher que permeia o imaginário religioso das pastoras. Foi utilizada a metodologia qualitativa com uso das narrativas de vida, com a finalidade de analisar suas trajetórias de vida, compreendendo como é o processo de ascensão de mulheres ao cargo pastoral em configurações denominacionais diferentes.
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Wakeman, Alan Terence. "The preparation of a church to accept a female pastor." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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White, Angel Elizabeth. "Female ministers in pastoral leadership| A phenomenological study." Thesis, University of Phoenix, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10172748.

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This phenomenological study explores the lived experiences of female ministers serving in pastoral leadership within the church. This study involved selecting 12 female pastors actively serving congregations within the Richmond, Virginia, Tri-Cities area. The purpose of this study was to illuminate the details of living and serving as a female pastoral leader, and the inner motivations to achieve top-tier leadership and experiences with female-to-female mentorship. The female pastoral leaders participated in a three-tier face-to-face interview process. Prior to conducting the core research, a pilot study of two female pastoral participants tested the alignment of research questions and interview process. Including the pilot study and core research, the total number of participants was 14. The 12 participant interview transcripts were collected as data and analyzed using NVivo 10® qualitative software. Five themes emerged from the collected data: a) pastoral leadership: personal calling and motivations, b) preparedness: education and training, c) positive support: family, church, and community, d) passion: reaching and helping people, and e) preceptor: mentoring and connections with other female ministers. Five implications resulted from the study. Female pastoral leaders demonstrate self-determination and motivation. They obtain professional degrees and seminary training. Positive support from family, church, and community are major components for women achieving pastoral leadership. Female pastors have a passion for reaching people. Women in pastoral leadership need mentors and need to share their stories with other women who aspire to lead.

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Conterno, Catia I. "Pastoral care of female students in cross-cultural context." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Whaley, Roy L. "Using family systems theory in the pastoral care of female offenders." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Odera, Doreen Awino. "Sexual Health Perspectives of Pastoral Adolescent Girls in Samburu County." Thesis, North Dakota State University, 2019. https://hdl.handle.net/10365/31646.

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Teenage girls from the Turkana pastoral community in Northern Kenya have varying views of sexuality. Some parents choose to send their daughters to school creating disparate levels of knowledge about their bodies and sexual health. To better evaluate these differences, girls (13-18 years) were asked to develop body maps, a methodological technique that enables verbal and visual data collection. Interviews and participant observations were also used to gather data. This research involved a total of 33 participants and included both school going and non-school going girls. Triangulation of data from Interviews, participant observation, and body mapping provided multiple angles into the female pastoralist’s life experiences. The study demonstrated the heterogeneity and disparities that are present within pastoralists population in Samburu county, providing a more detailed understanding for future medical anthropological studies. The research furthered anthropological inquiry methodologically by introducing body mapping as a complement to conducting traditional ethnographic research.
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Maisiri, Oscar. "Male headship and female submission in marriage among African Christians : a pastoral perspective." Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/53064.

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Upon entering into a marital relationship, an African Christian couple is faced with both biblical and cultural perspectives regarding the patriarchal idea of male headship and female submission in marriage. This is because headship and submission are both cultural and biblical issues. The African culture, just as the Bible, defines the position and the role of males and females and this presents a challenge for the African Christian couple regarding practice. It is important for pastoral care givers to gain insight into influences on married couples understanding and practice of headship and submission and the implication this has for gender disparity as well as the consequences of gender disparity for the lives of people. The study aims to explore biblical and cultural ideas of headship and submission in order to develop an understanding of, describe and explain African Christians perceptions, attitudes and practices with regard to male headship and female submission in marriage. The context of the study is that of Shona culture in Zimbabwe. In order to gain an understanding of the issues on a grassroots level, 30 (15 males and 15 females) married Shona Christians from different churches in Zimbabwe were interviewed. The participants were selected by means of the random sampling and purposive sampling methods. Four main themes were identified and conceptualised. Data was analysed and discussed in dialogue with the theoretical underpinnings of the study in order to present a pastoral perspective.
Dissertation (MA (Theol))--University of Pretoria, 2015.
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Practical Theology
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Books on the topic "Female Pastors"

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Smith, Christine A. Beyond the stained glass ceiling: Equipping & encouraging female pastors. Valley Forge, PA: Judson Press, 2013.

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Female heroism in the pastoral. New York: Garland Pub.,Inc., 1991.

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Female pastoral: Women writers re-visioning the American South. Knoxville: University of Tennessee Press, 1991.

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Messenger, Ann. Pastoral tradition and the female talent: Studies in Augustan poetry. New York: AMS Press, 2001.

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Pastoral tradition and the female talent: Studies in Augustan poetry. New York: AMS Press, 1999.

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Goddesses, mages, and wise women: The female pastoral guide in the sixteenth and seventeenth century English drama. Selinsgrove, PA: Susquehanna University Press, 2010.

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Domestic Violence: What Every Pastor Needs to Know. Minneapolis, MN: Augsburg Fortress Publishers, 2000.

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(1849-1909), Sarah Orne Jewett. A Country Doctor: A Novel. New York, USA: A Meridian Classic Printing, New American Library (1st Meridian Classic Printing), 1986.

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Miles, Al. Violence in Families: What Every Christian Needs to Know. Minneapolis, MN: Augsburg Fortress Publishers, 2002.

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Desperate Pastors' Wives (Secrets from Lulu's Cafe). Howard Books, 2007.

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Book chapters on the topic "Female Pastors"

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Juster, Susan. ""Neither Male Nor Female": Jemima Wilkinson And The Politics Of Gender In Post-Revolutionary America." In Possible Pasts, edited by Robert Blair St. George, 357–79. Ithaca, NY: Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501717864-018.

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Machinga, Mazvita. "Pastoral Care in the Trauma of Gender Violence." In Female Child Soldiering, Gender Violence, and Feminist Theologies, 145–61. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21982-6_10.

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Usman, Lantana M. "The Indigenous Knowledge System of Female Pastoral Fulani of Northern Nigeria." In Indigenous Knowledge and Learning in Asia/Pacific and Africa, 213–25. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230111813_14.

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Popoola, Kehinde Olayinka, Anne Jerneck, and Sunday Adesola Ajayi. "Climate Variability and Rural Livelihood Security: Impacts and Implications." In African Handbook of Climate Change Adaptation, 423–36. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_200.

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AbstractIn a typical Nigerian village, the majority of the population comprises old people who are mostly economically unproductive due to reduced or loss of physical strength brought about by ageing and ill health. Many of these rural old people still work, and do so outside the formal sector, and are particularly susceptible to the effects of climate variability and change. Few studies have reported on climate change and the rural aged and there is a research gap as regards rural elderly peoples’ perception of climate variability impact on them. Since little is known about their perception of climate variability impacts and implications on the rural aged especially in relation to their livelihood activities in Sub-Saharan Africa, this chapter therefore examined the impact of climate variability on the livelihood security of the rural aged in different ecological zones of Nigeria.Both qualitative and quantitative methods were used for data collection. Qualitative data were obtained through interviews with four aged and four aged women selected purposively in each rural community and analyzed using Content Analysis Method. Quantitative data were obtained through structured questionnaire administered to an aged male and an aged female population available in selected houses (the aged are people 60 years and over in age) in selected rural communities in selected ecological zones of Nigeria. Where there was no combination of the two (aged men and aged women), either of the two was also sufficient.It was discovered that the ageds’ experiences of climate variability impact relate to the prevailing climate variability characteristic of each ecological zones. The impact on their livelihood in these zones is seen in terms of livestock death, lack of pastures for herds, scarcity of water, pest invasion, delayed planting crop failure, need for irrigation, water logging, drowning of small animals, human and animal illness. This means that planning decisions related to climate change issues should take cognizance of the views of the aged populations especially of those residing in rural areas as they are the most affected by the impact.
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"Appendix 3. Pastors and Assistants Sent by the Four Competing European Religious Centers to Work in the Lutheran and German Reformed Communities in the Mid- Atlantic Colonies of British North America, 1726–1754." In Jesus Is Female, 229–36. University of Pennsylvania Press, 2007. http://dx.doi.org/10.9783/9780812291681.229.

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Golemon, Larry Abbott. "Opening the Gates." In Clergy Education in America, 155–99. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0006.

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The fifth chapter explores how theological education was opened to women, African Americans, and working class whites. Congregationalist Mary Lyon founded Mt. Holyoke Female Seminary (1837) to provide a rigorous education built on the liberal arts, theology, personal discipline, and domestic work—all designed to produce independent women for missions. Other women, like Methodist Lucy Rider, founded religious training schools for women in their denominations. For African Americans, pioneers like AME Bishop Daniel Payne, who revived Wilberforce University (1856), developed a blend of liberal arts and theological education. W. E. B. Dubois fought for this model as the way to educate “the talented tenth” needed for racial uplift. The other model, pioneered by Samuel Armstrong at the Hampton Institute (VA) and Booker T. Washington at Tuskegee (Alabama), combined a religious training school with industrial work so that black pastors and teachers could be self-supporting. Finally, Bible colleges, like that of Dwight Moody, opened theological studies to working people with only a basic education. Emma Dryer brought practical, normal school approaches to the beginnings of the Moody Bible Institute (MBI) in Chicago. Under Dr. R. A. Torrey, MBI combined a literal reading of Scripture with experiential holiness, spiritual healing, end-times prophecy, and practical business methods—all of which marked the future fundamentalist movement.
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Bramadat, Paul A. "The Role of Women." In The Church on the World's Turf. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195134995.003.0008.

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Whenever I describe the IVCF to non-Christian academic peers, they almost invariably express their astonishment at the fact that at virtually every IVCF event I attend, approximately 70% of the participants are women. Perhaps this level of involvement is not unusual in the world of contemporary Protestantism; after all, in many of the churches IVCF members attend every Sunday, women outnumber men. However, the proportion of women to men is not as high in evangelical churches as it is in the IVCF (Bibby 1987:102; Rawlyk 1996:143). As well, women’s roles are usually much more tightly controlled in many if not most evangelical churches than they are in the IVCF. In fact, IVCF participants who attend churches in the Fellowship Baptist, Christian Reformed, and Brethren traditions may never see a woman in the pulpit, or, if women are allowed to speak at the front of the church, they are not usually permitted to become senior pastors or interpret the Bible. At the IVCF functions I have attended, however, women are in no way restricted in their abilities to lead worship, deliver sermons, organize events, or perform any of the myriad tasks involved in maintaining the group. In fact, the chapter’s paid staff worker is a woman, and she tries to ensure that the position of president alternates between a male and a female student every other year. I began to wonder how to make sense of the high level of female participation at every McMaster IVCF event I attended, especially in light of the fact that the scholarly literature on evangelicalism in North America often depicts the tradition as inimical or opposed to the egalitarian or feminist values that are so prevalent at universities. During my research, I found that many, but not all, of the evangelical women I interviewed maintain nonegalitarian views on the role of women. In other words, the common academic depiction of the place of women in evangelicalism seems to be confirmed by my experience, even though I hope to nuance this portrayal somewhat.
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David, Gail. "Coming of Age in the Renaissance Pastoral." In Female Heroism in the Pastoral, 1–57. Routledge, 2020. http://dx.doi.org/10.4324/9781315860596-1.

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David, Gail. "Female Heroics in Three Places." In Female Heroism in the Pastoral, 59–111. Routledge, 2020. http://dx.doi.org/10.4324/9781315860596-2.

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David, Gail. "Shared Heroics." In Female Heroism in the Pastoral, 113–69. Routledge, 2020. http://dx.doi.org/10.4324/9781315860596-3.

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