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Journal articles on the topic 'Ministry of Women'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Wright, Sheila. "Quakerism and its Implications for Quaker Women: the Women Itinerant Ministers of York Meeting, 1780-1840." Studies in Church History 27 (1990): 403–14. http://dx.doi.org/10.1017/s0424208400012201.

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In York Monthly Meeting, women ministers were to become dominant by the end of the eighteenth century, having been outnumbered by men since the beginning of the century. The Meeting for Ministers and Elders appears to have degenerated between 1726 and 1768 under the stewardship of Nathaniel Bell and Daniel Peacock. At the same time, female influence in the Meeting suffered a hiatus, the Meeting ceasing to send female representatives to the Quarterly Meeting in about 1718. This situation continued until 1783, when women once again began to feature strongly in the Meeting of Ministers and Elders; they were appointed to the positions of elder and minister and resumed sending representatives to Quarterly Meetings. From 1706 to 1775, York Meeting had 7 male ministers, of whom 4 were itinerant. There were 5 female ministers; 3 made more than one journey in the ministry. From 1775 to 1860 there were 11 male ministers, 2 being itinerant. There were 20 female ministers, of whom 11 made regular journeys in the ministry.

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2

Wassar, Sarah. "Tinjauan Teologi Pelayanan Perempuan." Jurnal Apokalupsis 12, no. 1 (June 30, 2021): 19–32. http://dx.doi.org/10.52849/apokalupsis.v12i1.14.

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In teological perpective, women ministry herewith explains that women are called to serve God as well. A biblical study underlies woman ministry in family, churches and soceity. Therefore, women will not be binded to the cultural rules or patriachy system which contradics the Bible, that has been believed by the soceity and churches for years. Furthermore, The biblical truth of minister God will set women free to serve God.

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3

Lind, Christopher. "What Makes Good Ministry Good? Women in Ministry." Theology & Sexuality 11, no. 3 (January 2005): 65–88. http://dx.doi.org/10.1177/1355835805053857.

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4

Gouldbourne, Ruth. "Baptists, Women, and Ministry." Feminist Theology 26, no. 1 (August 22, 2017): 59–68. http://dx.doi.org/10.1177/0966735017714392.

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There has been a long tradition of women’s ministry in Baptist Churches in the UK. This article outlines this hidden story, from the pioneering days of women preachers, through the rise of the Deaconess Order, to women’s ordination and the present day. Reports from the Baptist Union show a lively debate, against the backdrop of changing times in the twentieth century. The article looks at women’s representation on national decision-making bodies and in national office. Women were seen as ‘complementary’ to men in nature and ministry, but often did not fit the expected roles. It ends with a call to reclaim the radical non-conformity of the Baptist tradition, with its focus on the call of God as the authority for all ministries.

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5

Hiebsch, Sabine. "Dutch Lutheran Women on the Pulpit." Church History and Religious Culture 103, no. 3-4 (December 18, 2023): 259–84. http://dx.doi.org/10.1163/18712428-10303014.

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Abstract In the course of the Twentieth century, the roles for women in Protestant churches in Europe expanded to include the possibility of participating in the church office of minister. For the Evangelical-Lutheran Church in the Kingdom of the Netherlands, the year 2022 marked the centenary of women in the ordained ministry. On June 12, 1922, the Lutheran synod decided that, according to the existing regulations, women could also be admitted as candidates for the ministry. In 1929 Jantine Auguste Haumersen (1881–1967) became the first female Lutheran minister in the Netherlands and worldwide. This made the Lutheran church, after the Mennonites and the Remonstrants, the third denomination in the Netherlands where women could hold the office of minister. Utilizing a broad cultural analysis and based on recent extensive archival research this article describes the turning points in the development of women’s ordained ministry in the Lutheran Church in the Netherlands.

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6

Marumo, Phemelo Olifile. "A CALL FOR THE RECOGNITION AND EMPOWERMENT OF WOMEN IN MINISTRY IN THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 3 (February 23, 2017): 55–70. http://dx.doi.org/10.25159/2412-4265/1504.

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Women were already in ministry in Old and New Testament times, though they were not officially recognised as ministers as they are today. This practice was adopted by the Methodist Church of Southern Africa (MCSA). Despite the profound move of the MCSA to enable women to enter the ministry and serve as ministers in the MCSA, female clergy are still being ostracised. This was affirmed by the Bishop of the Cape of Good Hope District, Reverend Michel Hansrod, in an address to the synod. He conceded the following: “It is with great sadness that we recognise and confess our slowness in affording women the opportunities of leadership and poor stationing.” This statement implies that clergywomen in the MCSA are still regarded as unsuited to be leaders. This article sets out to offer the MCSA insight into the best way to resolve the problem of ostracism and disempowerment of clergywomen in ministry in the MCSA. The article highlights the historical background of women in ministry and from that perspective, brings forth God’s intention in creating humanity. Then it offers a discourse on how the MCSA neglects women in ministry, in contradiction to Scripture. Finally, the article formulates a missional paradigm embedded in the missio Dei that could assist the MCSA in addressing the pleas of women in ministry.

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7

Langston, Mangelson, Mumford, Roach, Ross, Salleh, and Curtis. "Mormon Women in the Ministry." Dialogue: A Journal of Mormon Thought 53, no. 1 (2020): 129. http://dx.doi.org/10.5406/dialjmormthou.53.1.0129.

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8

Bowers, Faith. "LIBERATING WOMEN FOR BAPTIST MINISTRY." Baptist Quarterly 45, no. 8 (October 2014): 456–64. http://dx.doi.org/10.1179/bqu.2014.45.8.004.

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9

Orr, Judith L. "Ministry with Working-Class Women." Journal of Pastoral Care 45, no. 4 (December 1991): 343–53. http://dx.doi.org/10.1177/002234099104500403.

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Presents generalizations and characteristics of working-class women and how these often deviate from the assumptions of caregivers, many of whom are guided by middle-class values. Notes the implications for pastoral care and counseling. Suggests that the Individual Psychology of Alfred Adler is particularly suited as a theoretical and practical guide for caregivers.

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10

Bacon, Margaret Hope. "Quaker Women in Overseas Ministry." Quaker History 77, no. 2 (1988): 93–109. http://dx.doi.org/10.1353/qkh.1988.0010.

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11

Nel, Marius. "Pentecostal Hermeneutical Considerations about Women in Ministry." Studia Historiae Ecclesiasticae 43, no. 1 (August 17, 2017): 122–37. http://dx.doi.org/10.25159/2412-4265/2126.

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At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals’ upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women’s contribution to the ministry faded until in the 1970s some Pentecostals with an academic background started debating about Pentecostal hermeneutics; questioning also the omission of women from ministry. Although many Pentecostals still read the Bible in a fundamentalist manner, the article proposes a hermeneutical strategy—in accordance with the way early Pentecostals interpreted the Bible—that moves from the experience with the Spirit to the Bible, allowing one to experience the confusion and conflict necessarily associated with contradictory statements found in the Bible about issues such as women in the ministry. While the author agrees it is important that discrimination against women in the church should cease, the purpose of the article is not primarily to discuss this discrimination; it is rather to show how a movement’s hermeneutical viewpoint and considerations can cause the movement to change its stance about an important issue such as women in ministry.

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12

Nesbitt, Paula D., and Edward C. Lehman. "Women in Ministry: Receptivity and Resistance." Review of Religious Research 37, no. 3 (March 1996): 280. http://dx.doi.org/10.2307/3512288.

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13

Christiano, Kevin J., and Edward C. Lehman Jr. "Women in Ministry: Receptivity and Resistance." Social Forces 74, no. 4 (June 1996): 1457. http://dx.doi.org/10.2307/2580372.

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14

Lummis, Adair T., and Edward C. Lehman. "Women in Ministry: Receptivity and Resistance." Sociology of Religion 56, no. 4 (1995): 449. http://dx.doi.org/10.2307/3712203.

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15

Esparza, Graciela. "Let's Question the Ministry of Women." Pneuma 13, no. 1 (1991): 157–60. http://dx.doi.org/10.1163/157007491x00178.

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16

Mamkina, I. N. "Women in the Ministry of Public National Education." Bulletin of Irkutsk State University. Series History 46 (2023): 21–28. http://dx.doi.org/10.26516/2222-9124.2023.46.21.

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The article considers the formation of the teaching in the gender aspect. It is noted that the reforms of the mid-19th century contributed to the socialization of women. The establishment and development of women’s education has had a significant impact on the professional development of women in the educational institutions of the Ministry of National Education. It was noted that the Ministry of National Education was one of the first departments to admit women to public and administrative service. With the increase in the number of female graduates of gymnasiums, the gender composition of the pedagogical community in the educational institutions of the Ministry of National Education has changed. Legislative consolidation of a woman's right of teaching entailed a change in the social status of a woman. Having received the recognition of the authorities at the beginning of the twentieth in women firmly occupied a place in the pedagogical professional sphere, gradually pushing men from the school.

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17

Kariuki, Rev Jane. "Role of Culture, Patriarchy, and Ordination of Women Clergy in PCEA Church: A Review of Forty Years of Women’s Ordination between 1982–2022." European Journal of Theology and Philosophy 4, no. 1 (January 7, 2024): 1–9. http://dx.doi.org/10.24018/theology.2024.4.1.93.

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The ordination of women into ministry remains a theological and scholarly debate. Even though PCEA was among the earliest churches to ordain the first woman clergy, the progress of ordination of women compared to men remains inadequate. Cultural aspects, patriarchy, and religious traditions of the Church have influenced the position of women in the church. Patriarchy as a theology of headship continues to be a roadblock to having many women ordained in the church. This paper investigated the cultural aspects and their effect on the ordination of women. Further, the paper explores the effect of patriarchy on the ordination of women into the holy ministry. The paper was anchored on egalitarian theology. The study concludes that no theological, biblical, or traditional ratification hinders women from being ordained as ministers of word and sacrament. The study criticizes a theological standpoint that hinders the ordination of women and recommends the ordination of women not only in the Presbyterian Church but also in other mainstream and African-instituted churches. The church should extirpate all forms of discrimination, patriarchy, negative attitudes, and cultural practices that deny women life in its fullness.

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18

Bogi, Stella. "WOMEN IN THE MINISTRY OF JESUS: JESUS THE LIBERATOR AND TRANSFORMER." Biblical Studies Journal 04, no. 04 (2022): 01–18. http://dx.doi.org/10.54513/bsj.2022.4401.

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Centuries have gone by since Jesus came to liberate and transform men and women. The very truth that women served in the team of Jesus while he was on the earth shows that in an androcentric patriarchal world, women were welcomed. This was made possible because Jesus went against the tide of patriarchy to reach out to the downtrodden, marginalised, and oppressed women. These women were victims of socio-cultural and oral traditions set up by the Jews. Jesus allowed women to be a part of his life. Even before his birth, God prepared women of low estate to be a part of his genealogy. We see the role of women in his birth, ministry, crucifixion, death, and resurrection. Jesus liberated and transformed a woman caught in adultery, the Samaritan woman whose life was in a mess, and women in need of healing to name a few. Women were able to serve on the team of Jesus because of their transformed lives. Many churches have come forward to allow women in the church ministries and to serve God.

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19

Durso, Pamela R. "This is what a minister looks like: The expanding Baptist definition of minister." Review & Expositor 114, no. 4 (November 2017): 520–25. http://dx.doi.org/10.1177/0034637317737512.

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In 1956, H. Richard Niebuhr and Daniel D. Williams asserted that to the traditional definition of minister as pastor-preacher must be added teacher, chaplain, missionary, evangelist, counselor, and countless others. What Niebuhr and Williams observed as happening within American churches in general was also true within Baptist churches. Beginning sometime around mid-century, Baptist churches hired staff members to lead and plan their music programs; to work with preschoolers, children, teenagers, college students, and senior adults; and to oversee administration, education, and recreational activities. Around the 1970s, some Baptist churches recognized and publicly identified these staff members as ministers and began ordaining them. Women were among these newly ordained ministers. By the 1980s and 1990s, the number of ordained Baptist women had increased significantly, and the number of recognized ministry positions both inside and outside the church also increased significantly. Women were obviously beneficiaries of the trend of ordaining as ministers those serving in positions other than pastor-preacher, or perhaps women were leading the way and were trendsetters for Baptists. Either way, Baptist women were in the mix in this move toward the broader definition of minister.

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20

Mkhwanazi, F. S., and Thias Kgatla. "THE PLACE OF WOMEN MINISTERS IN THE MISSION OF THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 180–97. http://dx.doi.org/10.25159/2412-4265/130.

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This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministers’ ranks. We will investigate the challenges within the MCSA that slow down its policy on the ordination of women. The paper proposes the tools that can be used to address the challenges with regard to the full acceptance of women ministers within the MCSA. Furthermore, it investigates the organisational structure of the Women’s Manyano as a means for women to protest against their exclusion from full participation in the life and leadership of the church. Although what women have learnt and practise within their own women organisation has not infiltrated into the full life of the Methodist Church, they have become a force to reckon with in the MCSA. The paper traces the causes of the marginalisation of women within the Methodist Church to patriarchal and cultural stereotypes that are determining the reading and understanding of the biblical text. Human nature is a condition that needs to be checked regularly in order to remove those elements that are human-made, self-serving and limiting. Some examples of psychological and cultural elements are cited as a basis for reflection and a launch pad for women empowerment, and for the transformation of the MCSA and its policy on the ministry of ordained women.

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21

Williams, Donald, and Christina Landman. "THE EXPERIENCES OF THIRTEEN WOMEN MINISTERS OF THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (September 30, 2016): 159–71. http://dx.doi.org/10.25159/2412-4265/1099.

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The year 2016 marks the 40th anniversary of the ordination of women into the ministry of Word and Sacraments in the Methodist Church of Southern Africa. What are their experiences during their ministry whilst being in a covenantal relationship with the church and their ordained colleagues? What are the particular concerns and issues raised by a sample of 13 women ministers who have served for a total of 90 years since their ordination in the church? The paper describes the unique relationship between the church and ministers and then presents the findings of the experiences of the sample, indicating that the women ministers in the Methodist Church of Southern Africa are being discriminated against in various ways and struggling to find acceptance and appointments in financially viable circuits.

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22

Edwards, Ruth B. "What is the Theology of Women's Ministry?" Scottish Journal of Theology 40, no. 3 (August 1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 General Synod elections in the Church of England were dominated by the issue of women's ordination, with feelings running high in pressure-groups on both sides. In some Churches the introduction of women's ordination has exacerbated divisions already existing among members. Some of the major Christian denominations, including both the Roman Catholic and Eastern Orthodox churches, do not permit any form of ordination for women. Even within denominations like the Church of Scotland, where the introduction of women ministers has occurred without disruption, there are still members who have doubts about whether it is really right. In many small Christian groups women are debarred from all but the most informal ministry, because it is considered unbiblical for them to preach, address assembled Christians publicly, or presume to teach men about spiritual matters.

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23

Durso, Pamela R. "Current Status of Baptist Women in Ministry." Review & Expositor 110, no. 1 (February 2013): 13–14. http://dx.doi.org/10.1177/003463731311000102.

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24

Johns, Loretta, and Janice Watson. "Leadership Development of Women Preparing for Ministry." Journal of Research on Christian Education 15, no. 2 (September 2006): 111–42. http://dx.doi.org/10.1080/10656210609484999.

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25

Sehested, Nancy Hastings. "Women and Ministry in the Local Congregation." Review & Expositor 83, no. 1 (February 1986): 71–79. http://dx.doi.org/10.1177/003463738608300108.

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26

Posternak, Andrey. "The older women in the Early Church." St.Tikhons' University Review 104 (February 28, 2022): 11–26. http://dx.doi.org/10.15382/sturii2022104.11-26.

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The article contains the analysis of the term «the older women» (πρεσβύτιδες, presbyterae) in the Early Christian Greek-speaking and Latin traditions. In Eastern communities the older women have been honored since apostolic times for their pious life and advanced age, which brought them closer to the position of church widows. Perhaps the old women and widows in general represented one order of women who received material assistance from the Church, catechized young women, prepared them for baptism. The name of the older women «presbytides» did not become, unlike the concepts of «deaconesses» and «widows», the designation of women’s institutional ministry although there was a tendency to this, as it was evidenced by the controversial 11th canon of the Laodicean Council. In the Early Church women’s ministry was considered as a whole one, but in the areas it was called differently as the min-istry of the older women, widows and deaconesses. That is, it was outside the established terminology, also because it was not closely connected with the liturgical functions of women. It is not completely clear what women’s ministry in Western communities was, since in cases which we are talking about older women («presbyterae»), early medieval Western authors have already definitively confirmed that this was either the wife of a presbyter, or a woman of a strict lifestyle, in fact a religious who watched over the order and cleanliness in the church, as well as baked wafers for Communion. The evolution of wom-en’s ministry in the Church, primarily in its western part, demonstrated the impossibility of its further institutionalization and convergence with liturgical ministry.

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27

Kumalo, Raymond Simangaliso. "FROM CONSTANCE OOSTHUIZEN TO PURITY MALINGA: THE STRUGGLE FOR EQUALITY IN ORDINATION IN THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 2 (December 8, 2016): 175–91. http://dx.doi.org/10.25159/2412-4265/1413.

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The researcher believes that while in the Methodist Church of Southern Africa (MCSA) women have been ordained to the ministry of Word and Sacrament since 1976, they remain a minority numerically and are still marginalised in leadership. As a result ordained women remain the most unrecognised and underutilised group in the MCSA. Few women ministers have held leadership positions during this period, particularly primary leadership positions. This article enquires into the experiences (or, ‘acceptance’) of these women, the reasons for the minority representation, and reflects on the future of representative ordained ministry. A theoretical framework of feminist ecclesiology is used as an approach. Primary research provides statistical data upon which the assessment of progress towards gender equality is based. The impact of culture upon institutional gender representation is discussed, together with equality of opportunity in principle and practice. Reference is made to gender equality in other institutions, both secular and religious. The article reflects upon the leadership of the MCSA towards gender equality in the ordained ministry, and some conclusions are drawn and recommendations suggested for the future.

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Jones, Lisa, and Mary Plisco. "The stories of women, by women, married to male ministry leaders." Mental Health, Religion & Culture 24, no. 10 (November 9, 2021): 1037–49. http://dx.doi.org/10.1080/13674676.2021.1990873.

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29

Akintunde Felix, Bamidele, and Olurokan Olowoyeye Emmanuel. "EXEGESIS OF ACTS 20:33-35 ON PAUL’S FINANCIAL INTEGRITY IN HIS MISSION: A MODEL FOR THE CONTEMPORARY MINISTERS OF THE GOSPEL." Kampala International University Interdisciplinary Journal of Humanities and Social Sciences 3, no. 1 (April 16, 2022): 73–91. http://dx.doi.org/10.59568/kijhus-2022-3-1-06.

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In recent times, news of financial misappropriations of some ministers of the gospel in some churches puts a question on the financial integrity of the ‘holy men and women of God.’ It is believed that the life of a minister is the life of his ministry. Integrity in the New Testament context means soundness, purity, honesty, and adherence to a pattern of good works. Integrity is a crucial matter especially, in these days when pastoral scandals seem to become rampant and some ministers of the gospel are abusing the true nature of the pulpit ministry through their lifestyle and messages. In the mission of Paul, he exhibited a good character of financial integrity which could be a good model for the contemporary ministers of the gospel. Therefore, the crux of this paper is to appraise the financial integrity of Paul in his mission as a model for contemporary gospel ministers. The paper makes use of exegetical and historical-critical methods in order to have a holistic understanding of Paul’s financial integrity in his mission. The paper concludes with useful lessons for contemporary gospel ministers.

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30

Birch, Ian. "The ministry of women among early Calvinistic Baptists." Scottish Journal of Theology 69, no. 4 (November 2016): 402–16. http://dx.doi.org/10.1017/s0036930616000387.

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AbstractAlthough there is considerable documentation of women preachers during the English Civil War period and the Interregnum, it is clear that such activities were not encouraged among English Calvinistic Baptists, and most especially among Particular Baptists. Yet there was a tension in even the most restrictive Baptist teaching on this subject. For since Baptists had opened the door to congregational participation in the public ministry of the church, they were faced with the problem of partially closing that door in order to restrict the ministry of women to that ofdiakonia, and good works. Nevertheless, a small number of women have been identified as both prophets and Particular Baptists, and the nature and context of their ministry illustrates the role of women in early Baptist communities.

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31

Van Rooden, Peter. "Ministerial Authority and Gender in Dutch Protestantism around 1800." Studies in Church History 34 (1998): 287–94. http://dx.doi.org/10.1017/s042420840001370x.

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In 1807 Carolus Boers published his Manual for Young Clergymen. He started this introduction to the ministry with an overview of prerequisites for theological students. Physical requirements come first. A strong body, a good voice, a hardy constitution are necessary. Bodily disfigurements will expose a minister to ridicule. A weak or sickly clergyman will perhaps be pitied, but certainly not respected by his flock. The body bearing these physical perfections is male. This, for Boers, went without saying. Dutch Protestants did not seriously discuss opening the ministry to women before the twentieth century; and even then it was solely the growing number of women having finished their studies in theology that made this an issue at all. The Dutch minister around 1800 was a man. Yet maleness is not the same thing as masculinity. What kind of man was the minister supposed to be?

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32

Trothen, Tracy J. "Through the Looking Glass: Women and Ministry Supervision." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 29–42. http://dx.doi.org/10.1177/154230500505900104.

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Issues pertaining to women and clinical pastoral supervision are identified and examined in this essay. An in-depth literature review regarding the relationship between gender and supervised pastoral training provides the basis for the identification of the following themes: the relative lack of female supervisors; how and why we ought to talk about gender and ministry supervision; the contextual relevance of systemic marginalization to ministry supervision; the relationship between pastoral care and the “feminine”; the relevance of a panentheistic God to gender and ministry supervision; and, lastly, the relevance of gender to the supervisory relationship. Although the focus is on the ways in which gender dynamics can affect the female supervisee's experience, the author also takes a brief look at how female supervisors might experience the relevance of their gender to the art of supervision.

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33

Undheim, Kristina. "Sustainability in the Ministry of Alma Halse." Scandinavian Journal for Leadership and Theology 10 (January 19, 2023): 200–218. http://dx.doi.org/10.53311/sjlt.v10.83.

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Scholarly research on the ministry of early Pentecostal women in Norway, are scarce. However, historical sources from the first half of the 20th century, bear witness to several prominent women ministers who spread the gospel all over Norway. Alma Halse (1907-1969) was one of those evangelists, who also pioneered a large social work in the north of Norway. What makes a woman rise, take on leadership, huge financial and physical risks during war and grate turbulence? Through her resilient leadership Alma Halse answered the needs and the challenges of her day. What qualities from Alma Halse’s ministry might shed light on today’s urge for sustainable leadership? Will the accounts of her life, help us respond to the arising challenge of equipping leaders with adequate skills for attaining wise and sustainable leadership? The aim of this paper is to explore literary and audible accounts of Alma Halse’s ministry, and more currant leadership literature to deliberate the questions raised above. This paper will argue that the virtues she exposed, nurtured by her faith and devotion to God, manifest the gist of what might be identify as wise and sustainable leadership. The paper will confer with autobiographies, books, newspaper articles and a tv-interview with Alma Halse, as well as leadership literature that explores the entities of such leadership. Pentecostal spirituality and issues of gender equality also ads insight to the context of Alma Halse and will therefore be considered.

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34

Saj, Anna. "Ecumenism in Magnificat, a Ministry to Catholic Women." Studia Oecumenica 12 (December 31, 2012): 131–39. http://dx.doi.org/10.25167/so.3382.

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35

Hamilton, Michael S. "Women, Public Ministry, and American Fundamentalism, 1920-1950." Religion and American Culture: A Journal of Interpretation 3, no. 2 (1993): 171–96. http://dx.doi.org/10.1525/rac.1993.3.2.03a00040.

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In 1976, a young theologian named Donald Dayton wrote an influential book that sought to put asunder what he saw as an unholy marriage between evangelical religion and conservative politics in America. In Discovering an Evangelical Heritage, Dayton showed how revivalistic Protestantism had, in the nineteenth century, been wedded firmly to progressive political causes. Dayton began his book by frankly admitting that his own political views had been heavily influenced by the student movements—antiwar, civil rights, equal rights— of the 1960's. Separate chapters linked evangelical religion to nineteenth-century movements for racial equality, economic justice, and feminism. In his final chapter, Dayton argued that twentieth-century evangelicalism had abandoned its heritage of radical social reform under the dual influence of premillennialism imported from England and ideas about biblical inerrancy formulated at Princeton Seminary.

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Kim, Grace Ji-Sun. "Ministry Among Immigrants at Risk: Women and Children." Feminist Theology 31, no. 1 (August 27, 2022): 100–113. http://dx.doi.org/10.1177/09667350221112891.

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Through its analysis of history, race, and theology, this essay offers a unique and compelling approach to the discussion of ministry among women and child migrants. The critical discussion of Asian immigration and sociological patterns will be new and challenging to many readers.

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Stevens, Lesley. "Different Voice / Different Voices: Anglican Women in Ministry." Review of Religious Research 30, no. 3 (March 1989): 262. http://dx.doi.org/10.2307/3511511.

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Shriver, Peggy A. L. "Context, Challenge, and Contribution: Women in Ministry Research." Review of Religious Research 28, no. 4 (June 1987): 377. http://dx.doi.org/10.2307/3511642.

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Tidball, Dianne. "Walking a Tightrope: Women training for Baptist Ministry*." Baptist Quarterly 33, no. 8 (January 1990): 388–95. http://dx.doi.org/10.1080/0005576x.1990.11751846.

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FIELD-BIBB, JACQUELINE. "WOMEN AND MINISTRY: THE PRESBYTERIAN CHURCH OF ENGLAND." Heythrop Journal 31, no. 2 (April 1990): 150–64. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00128.x.

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Zagano, Phyllis. "The Question of Governance and Ministry for Women." Theological Studies 68, no. 2 (May 2007): 348–67. http://dx.doi.org/10.1177/004056390706800206.

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Scalise, Pamela J. "Women in Ministry: Reclaiming Our Old Testament Heritage." Review & Expositor 83, no. 1 (February 1986): 7–13. http://dx.doi.org/10.1177/003463738608300102.

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Benvenuti, Sherilyn. "Anointed, Gifted and Called: Pentecostal Women in Ministry." Pneuma 17, no. 1 (1995): 229–35. http://dx.doi.org/10.1163/157007495x00219.

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Wootton, Janet. "The Ministry of Women in the Free Churches." Feminist Theology 3, no. 8 (January 1995): 55–74. http://dx.doi.org/10.1177/096673509500000806.

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Hamilton, Michael S. "Women, Public Ministry, and American Fundamentalism, 1920-1950." Religion and American Culture: A Journal of Interpretation 3, no. 2 (July 1993): 171–96. http://dx.doi.org/10.2307/1123987.

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Sina, Cian Ibnu. "Women Empowerment Inequality at the Ministry of Religion." International Journal of Nusantara Islam 8, no. 2 (December 14, 2020): 323–31. http://dx.doi.org/10.15575/ijni.v8i2.19185.

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The purpose of this paper is to describe a gender-based human development profile in the religious field. This study uses Secondary Data Analysis, namely the Ministry of Religion in 2016 Figures. The findings show that the achievement of women's involvement in the Ministry of Religion is still far from balanced, there are still gaps. Only 33.67% of women occupying the positions of secretary general, directorate general of Islamic education and community service, only 34.41 percent of UIN state employees in Indonesia, 35.37% of R&D & religious staff, 40.68 percent of religious educators, and non-civil servants of religious educators. 32.31%, hafidzah 60.95%, board of judges 17.61%, mufassirah 19.75%, writer 20.51%, researcher 24.32%. The strategic position is still dominated by men, the highest number of women is in the hafidzah position (memorizing the Qur'an), while other positions that are far more strategic are still below 50%. This indicates that development in the field of religion even though women are still neglected, is not yet gender responsive.

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Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.

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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often used to discredit the doctrine of Spirit-baptism. Pentecostal interpreters need to reject this non-Pentecostal hermeneutic and reclaim 1 Cor. 11.3-16 as part of the Pentecostal defense of Spirit-empowered ministries of women. What is at stake is not just the prophetic ministry of women but the fundamental Pentecostal belief that all believers are empowered by the Holy Spirit for ministry.

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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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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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Lalitha, E. Pushpa. "Women’s Leadership in the Church of South India." Feminist Theology 26, no. 1 (August 22, 2017): 80–89. http://dx.doi.org/10.1177/0966735017714403.

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The author of this article is the first woman Bishop in the Church of South India (CSI). Her article outlines the development of women’s ministry in India, from the influence of European missionaries in the nineteenth century, and through the union of traditions which led to the formation of the CSI. Women have traditionally served in auxiliary ministries, as Bible Women or deaconesses. The story is set against the context of deeply traditional cultures. The second half of the article relates the author’s own journey through vocation and call to her present role, in which she experienced firsthand the difficulties that faced women seeking to answer a vocation to ministry.

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