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Relevant bibliographies by topics / Women in church work – Austria

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Academic literature on the topic 'Women in church work – Austria'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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Journal articles on the topic "Women in church work – Austria"

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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.

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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to

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Popovic-Filipovic, Slavica. "Hannah Jessie Hankin-Hardy, in medical and humanitarian mission in Serbia during the great war." Archive of Oncology 18, no. 4 (2010): 136–39. http://dx.doi.org/10.2298/aoo1004136p.

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The Studenica Monastery, built in 1186 A.D., the royal mausoleum of the Nemanjic Dynasty, is considered the forerunner of the Serbian statehood and conscience because in it the first school and hospital were established. It is also where the first book was written in Serbian language. Studenica, as the cradle of the Serbian medicine, produced - and through the following eight centuries, nurtured many educators and iconic figures of the Serbian cultural tradition. Among them was St. Sava, the first Serbian Archbishop, whose name is also borne by one of the highest Serbian civilian orders, which

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Hinkelmann, Frank. "The Evangelical Movement in Austria from 1945 to the Present." Kairos 14, no. 1 (2020): 97–116. http://dx.doi.org/10.32862/k.14.1.6.

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This essay examines the development of the Evangelical Movement in Austria from 1945 to the present. The history of the Evangelical Movement can be divided into four phases: The beginnings (1945-1961), which can be characterized above all by missionary work among ethnic German refugees of the World War II, a second phase from 1961-1981, which can be described as an internationalization of the Evangelical Movement especially through the work of North American missionaries. During this time new ways of evangelism were sought and also church planting projects were started. A third phase is charac

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Wiesner-Hanks, Merry E. "Women, Gender, and Church History." Church History 71, no. 3 (2002): 600–620. http://dx.doi.org/10.1017/s000964070013029x.

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As befits an article encouraging reflection, I would like to start with a personal anecdote. I recently heard a paper by a prominent literary scholar, which I thought would be an analysis of his encounter with a text. (I am familiar enough with current literary analysis to know that it would certainly not be an analysis of a text.) It turned out instead to be purely autobiographical. In talking about this later with a friend of mine from the Italian department, he told me that this was a new trend. As he put it: “We used to do Dante's life and works, then with New Criticism we did ‘the work,’

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Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.

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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr

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Landman, C. "Die susters van die broederkerk - 'n Verhaal van vrouens in die Morawiese kerk in Suid-Afrika." Verbum et Ecclesia 16, no. 2 (1995): 361–74. http://dx.doi.org/10.4102/ve.v16i2.457.

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The sisters of the Brethern Church. A story of women in the Moravian Church in South AfricaThe story of early women converts of the Moravian Church is told. It is argued that this church, since it commenced with missionary work in South Africa in 1737, showed a positive and reconstructive attitude towards women. Presently many so-called coloured women hold high positions in the ministry and moderamen of this church. It is therefore appropriate thatNelson Mandela called his Cape Town residence "Genadendal" in commemoration of the first Moravian mission slation in South Africa and the work done

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Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.

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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the w

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Pohorila, L. M. "Social doctrine of the Roman Catholic Church: the creative work of women." Ukrainian Religious Studies, no. 51 (September 15, 2009): 142–49. http://dx.doi.org/10.32420/2009.51.2089.

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The urgency of the issues discussed in the article is due to the fact that a person always stood and will be at the center of the interests of any religious structure, and especially if that structure is such an authoritative, powerful and influential Church as the Roman Catholic one. Today, centralized Catholicism presents its social position as a moral improvement of a person through cooperation with other people for the sake of a common and perfect future. The purpose of the article is to examine the social concept of Catholicism, which is pervaded by the ideas of providentialism. The latte

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McKitterick, Rosamond. "Women in the Ottonian Church: an Iconographic Perspective." Studies in Church History 27 (1990): 79–100. http://dx.doi.org/10.1017/s042420840001202x.

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Although the principal relationship observable in an early medieval manuscript illustration is that between the artist and his or her text, the interests of the reader, and in many cases the first owner or commissioner of an illustrated book, could to some degree determine the extent and the elaboration of the illustrations, and, possibly, aspects of the iconography. The incidence of women in the illustrations of Christian books of the Carolingian and Ottonian periods, therefore, is a potentially fruitful source for examining the attitudes towards women’s role in the Church in the early Middle

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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.

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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain iden

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Dissertations / Theses on the topic "Women in church work – Austria"

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Schmidt, William C. "Gifted women in the church a seminar to train women for leadership in the church /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Hollingshead, Glenda. "A holistic approach to women's ministry." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Daigle, Kay. "Leadership development for women in the church." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Hooper, Dennis Ray. "A counseling model for women by women." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Houser, J. Stacy. "A biblical foundation and a mentor's manual for Baptist women in ministry." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Hoe, Mickie Choi. "Women's ministry in Korean churches of America an analysis and proposal /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Boozer, Meagan M. "Men and women glorifying and enjoying God together /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Lau, Wai Lin. "Am I a pastor? Woman in ministry in a Chinese church in Canada /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Karry, Sung Ja Song. "Recovering ministry to the divorced women at Sarang Church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Springer, Keith. "Exploring resistance to the placement of female graduates of Indiana Wesleyan University in full-time ministry positions in the Wesleyan Church." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Books on the topic "Women in church work – Austria"

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Prüller-Jagenteufel, Veronika. Werkzeug und Komplizin Gottes: Hildegard Holzer und die Seelsorgehelferinnen in Österreich 1939-1968. Lit, 2002.

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College), National Conference on Women in the Uniting Church in Australia (1990 Queen's. The church made whole: National Conference on Women in the Uniting Church in Australia 1990. D. Lovell Pub., 1990.

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Paths of duty: American missionary wives in nineteenth-century Hawaii. University of Hawaii Press, 1989.

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Women connecting with women: Equipping women for friend-to-friend support and mentoring. WinePress Pub., 1998.

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Betters, Sharon W. Treasures of encouragement: Women helping women in the church. P & R Pub., 1996.

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Terri, Stovall, ed. Women leading women: The biblical model for the church. B&H Academic, 2008.

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Carman, Anita. Teaching women. Moody Publishers, 2009.

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Women's work for Jesus. Garland Pub., 1987.

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Christian church women. Chalice Press, 1994.

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Jacobs, Cindy. Women of destiny. Regal, 1998.

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Book chapters on the topic "Women in church work – Austria"

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Muir, Elizabeth Gillan, and Marilyn Fardig Whiteley. "Introduction: Putting Together the Puzzle of Canadian Women's Christian Work." In Changing Roles of Women within the Christian Church in Canada, edited by Elizabeth G. Muir and Marilyn F. Whiteley. University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781442672840-004.

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Redmond, Jennifer. "Safeguarding Irish Girls: Welfare Work, Female Emigrants, and the Catholic Church, 1920s–1940s." In Women, Reform, and Resistance in Ireland, 1850–1950. Palgrave Macmillan US, 2015. http://dx.doi.org/10.1007/978-1-137-49494-8_4.

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Melman, Billie. "The Women of Christ Church: Work, Literature and Community in Nineteenth-Century Jerusalem." In Women’s Orients: English Women and the Middle East, 1718–1918. Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-10157-3_8.

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Melman, Billie. "The Women of Christ Church: Work, Literature and Community in Nineteenth-Century Jerusalem." In Women’s Orients: English Women and the Middle East, 1718–1918. Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24197-2_8.

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Austin, Denise A. "Women and Guangdong Native-Place Charity in Chinese Australian Pentecostalism." In Chinese Diaspora Charity and the Cantonese Pacific, 1850-1949. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528264.003.0010.

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This chapter presents a case study of Christian charity work among mobile Chinese of the Cantonese Pacific which suggests that the pull of native place charity was not weaker among women Christian converts than among men wedded to patriarchal hometown lineages. Braced by her triple marginalization as a woman, a Pentecostal, and a member of the minority Chinese community in Australia, Mary Kum Sou (Wong Yen) Yeung (Chen Jinxiao 陳金笑‎, 1888–1971) expressed her faith through a life of empathy for the marginalized and generosity towards those in need. By tracing Yeung’s strategic networking, her vocal support for charitable contributions, and the patterns of community engagement that characterized her charitable work, this research illustrates the concrete connections linking her spiritual beliefs to her distinctive style of hometown charitable engagement. Mary Yeung’s experience as a girl, a young woman, and a pioneering missionary and charity worker of the Australian Pentecostal church is more than a story of native place charity. It is also a story of faith and suffering, and privilege wedded with sacrifice. At the same time, in Mary Yeung’s charitable practice we find native-place welfare preserved and transformed within a radical Christian protestant tradition.

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Judson, Pieter M. "John Boyer’s Work in a Comparative Context." In Women in Austria. Routledge, 2018. http://dx.doi.org/10.4324/9781351299084-15.

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Edwards, Jennifer C. "The Miracles and Decoration of Sainte-Radegonde." In Superior Women. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837923.003.0005.

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Chapter 5 examines the efforts of the canons of Sainte-Radegonde to enhance their community’s status in the thirteenth century. The canons commissioned new manuscripts, building projects, and church decoration that challenged previous depictions of Saint Radegund controlled by the abbess of Sainte-Croix, and asserted stronger ties between the saint and the canons’ church. Decoration, including a program of stained-glass windows, created a new biography for the saint that shifted Radegund’s power from the monastery to the church; new miracle tales recording healings at Radegund’s tomb demonstrated the power housed within the church. The canons also drew in royal patrons by focusing on Radegund’s royal, rather than monastic, identity. The canons worked subtle challenges in text and image to oppose the nuns’ control of the saint’s cult. Their work resulted in greater patronage and prestige, which placed new pressures on the abbess of Sainte-Croix, and new difficulties in asserting her authority.

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Brown, Jeannette E. "Chemists Who Work in Industry." In African American Women Chemists in the Modern Era. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190615178.003.0006.

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Dr. Dorothy J. Phillips (Fig. 2.1) is a retired industrial chemist and a member of the Board of Directors of the ACS. Dorothy Jean Wingfield was born in Nashville, Tennessee on July 27, 1945, the third of eight children, five girls and three boys. She was the second girl and is very close to her older sister. Dorothy grew up in a multi- generational home as both her grandmothers often lived with them. Her father, Reverend Robert Cam Wingfield Sr., born in 1905, was a porter at the Greyhound Bus station and went to school in the evenings after he was called to the ministry. He was very active in his church as the superintendent of the Sunday school; he became a pastor after receiving an associate’s degree in theology and pastoral studies from the American Baptist Theological Seminary. Her mother, Rebecca Cooper Wingfield, occasionally did domestic work. On these occasions, Dorothy’s maternal grandmother would take care of the children. Dorothy’s mother was also very active in civic and school activities, attending the local meetings and conferences of the segregated Parent Teachers Association (PTA) called the Negro Parent Teachers Association or Colored PTA. For that reason, she was frequently at the schools to talk with her children’s teachers. She also worked on a social issue with the city to move people out of the dilapidated slum housing near the Capitol. The town built government subsidized housing to relocate people from homes which did not have indoor toilets and electricity. She was also active in her Baptist church as a Mother, or Deaconess, counseling young women, especially about her role as the minister’s wife. When Dorothy went to school in 1951, Nashville schools were segregated and African American children went to the schools in their neighborhoods. But Dorothy’s elementary, junior high, and high schools were segregated even though the family lived in a predominately white neighborhood. This was because around 1956, and after Rosa Park’s bus boycott in Montgomery, AL, her father, like other ministers, became more active in civil rights and one of his actions was to move to a predominately white neighborhood.

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Crowder, Susannah. "Performance and the parish: space, memory, and material devotion." In Performing women. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526106407.003.0004.

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Individual women employed performance in parish settings, as well; in Metz, such practices permitted female performers to “write” fresh meanings upon the histories of existing bodies, objects, and spaces. Catherine Gronnaix made sizable foundations at her parish church of St-Martin and at a nearby Celestine monastery; together, these formed an integrated program of liturgy that represented Catherine in the context of personal, family, and public memory. The resulting performances mapped social and spatial geographies onto the buildings and streets of Metz in ways that connected the various family identities that Catherine could claim. Confraternal devotion and material culture also played equally vibrant roles in the parish performances of women, however. Catherine participated in two religious associations at St-Martin and founded masses to be celebrated in their chapels. This chapter brings together these collective practices with the surviving late-medieval elements of the church: sculpture, murals, and windows. Building on recent work that positions devotional images as active objects within performance, it traces the impact of female “matter” and personal practice upon a shared sphere. At St-Martin, bodily performance situated women within privileged places and integrated them into a larger environment of memory, while distinguishing individuals through social and devotional hierarchies.

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Pui-lan, Kwok. "The Study of Chinese Women and the Anglican Church in Cross-Cultural Perspective." In Christian Women in Chinese Society. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0002.

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This chapter presents a cross-cultural study of gender, religion, and culture, using the history of Chinese women and the Anglican Church in China as a case study. Instead of focusing on mission history as previous studies usually have done, it treats the missionary movement as a part of the globalizing modernity, which affected both Western and Chinese societies. The attention shifts from missionaries to local women’s agencies, introducing figures such as Mrs. Zhang Heling, Huang Su’e, and female students in mission schools. It uses a wider comparative frame (beyond China and the West) to contrast women’s work by the Church Missionary Society in China, Iran, India, and Uganda. It also places the ordination for the first woman in the Anglican Communion—Rev. Li Tim Oi—in the development of postcolonial awareness of the church.

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