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

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

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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2

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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3

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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10

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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Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.

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AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the

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Leamaster, Reid J., and Mangala Subramaniam. "Career and/or Motherhood? Gender and the LDS Church." Sociological Perspectives 59, no. 4 (2016): 776–97. http://dx.doi.org/10.1177/0731121415603852.

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This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis sh

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Kim, Grace Ji-Sun. "Korean American Women and the Church: Identity, Spirituality, and Gender Roles." Feminist Theology 29, no. 1 (2020): 18–32. http://dx.doi.org/10.1177/0966735020944893.

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Korean American women are the foundation of the Korean American church. We are devoted, contributing members in the church, but we are seldom given positions of leadership or power. From our subordinate role in the church and wider society, Korean American women have been perpetually subject to racial and gender injustice. To work toward equal empowerment, it is imperative to reimagine historical Christian teaching about God so that it liberates rather than oppresses. As we engage in theological reform, we can begin to experience the wholeness that comes from a Spirit God who embraces all peop

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Sperschneider, Marita Lina, Michael P. Hengartner, Alexandra Kohl-Schwartz, et al. "Does endometriosis affect professional life? A matched case-control study in Switzerland, Germany and Austria." BMJ Open 9, no. 1 (2019): e019570. http://dx.doi.org/10.1136/bmjopen-2017-019570.

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ObjectivesEndometriosis is a gynaecological disease most commonly causing severe and chronic pelvic pain as well as an impaired quality of life. The aim of this study was to investigate if and how endometriosis affects choices regarding professional life as well as the quality of daily working life.Design, setting and participantsIn the context of a multicentre case–control study, we collected data from 505 women with surgically/histologically confirmed diagnosis of endometriosis and 505 matched controls. Study participants were recruited prospectively in hospitals and doctors’ practices in Sw

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Zhernokleyev, Oleg. "The Roman Catholic Monastic Orders in Eastern Galicia in the Early 20th Century." Journal of Vasyl Stefanyk Precarpathian National University 4, no. 2 (2017): 34–40. http://dx.doi.org/10.15330/jpnu.4.2.34-40.

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This study involves the analysis of the overall quantitative, structural and sociodemographic characteristics of the Roman Catholic monastic Orders in Eastern Galicia as a part of the Galician Crown land of Austria-Hungary in the early 20th century. In the second half of the 19th century, the Roman Catholic monastic communities renewed their activity after a period of decline in the epoch of Enlightenment. The analysis indicates two features that characterize the contemporary Galician monastic Orders – a significant predominance of female members and active social work among the population of

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Militello, Cettina. "Donne e ministeri nella Chiesa antica." Augustinianum 57, no. 1 (2017): 19–34. http://dx.doi.org/10.5840/agstm20175712.

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The comments in this Note are not exhaustive, but intentionally offer a path (1. Feminine Typologies; 2. Testimonials relating to ministry; 3. Rites of Ordination (?); 4. The sacramental bond) wherein theological interpretation has a privileged place, deeply inscribed in the present commentary in regard to women’s problems and expectations in today’s Church. Although nothing certain and irrefutable emerges from the documentary evidence, in regard to women’s ministry, the situation of the Church has changed, as has the situation of women. The true sacramental bond concerns the theological under

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Sigg, Michèle Miller. "Carrying Living Water for the Healing of God's People: Women Leaders in the Fifohazana Revival and the Reformed Church in Madagascar." Studies in World Christianity 20, no. 1 (2014): 19–38. http://dx.doi.org/10.3366/swc.2014.0069.

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For over one hundred years the Fifohazana Revival has played a key role in the spread of Christianity in Madagascar. The Fifohazana is an indigenous Christian movement that seeks to serve Malagasy society through the preaching of the Gospel and a holistic ministry of healing in community. This article summarises the findings of a study that explored the role of women leaders as holistic healers in the Fifohazana revival movement and the Reformed Church (FJKM) in Madagascar. Based on interviews with four women ministering in the Fifohazana or the Reformed Church, including a rising leader in th

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White, Robert. "Women and the Teaching Office According to Calvin." Scottish Journal of Theology 47, no. 4 (1994): 489–510. http://dx.doi.org/10.1017/s0036930600046615.

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Few aspects of Paul's teaching have proved more controversial in recent times than his injunction that women should neither speak (lalein) nor teach (didaskein) in church assemblies (1 Cor. 14.34–35; 1 Tim. 2.11–12). To those seeking to promote the ministry of women in the church, the apostle's words appear as a personal expression of opinion founded on patriarchal prejudice, on rabbinic conservatism or on purely local considerations of strategy, motives which are of little more than documentary interest in the current debate. To proponents of the principle of male leadership, on the other han

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Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.

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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanit

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Khamushi, Musa. "The Legacy of Mary Bird." International Bulletin of Mission Research 43, no. 3 (2018): 284–91. http://dx.doi.org/10.1177/2396939318816597.

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English missionaries with the Church Missionary Society (CMS) began their work in Persia in 1869. In 1891 the CMS sent Mary Bird to Persia to evangelize Muslim women. In this article I consider Bird’s activities among Muslim women of Isfahan. Her work included establishing dispensaries and offering medical services to women and children. During the first phase of her time in Persia (1891–97), a small number of Muslim women and girls converted to Christianity.

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Jung, Geun-Ha. "Study on Effective Missionary Work in Japan in Church Ownership Aspect - Focusing on case of Japanese women H attending a Korean church -." Theology and Praxis 58 (February 28, 2018): 667–701. http://dx.doi.org/10.14387/jkspth.2018.58.667.

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22

Henry, Tamara. "Reimagining Religious Education for Young, Black, Christian Women: Womanist Resistance in the Form of Hip-Hop." Religions 9, no. 12 (2018): 409. http://dx.doi.org/10.3390/rel9120409.

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How might the black church and womanist scholarship begin to re-imagine religious education in ways that attends more deliberately to the unique concerns and interests of younger black, Christian women? Throughout the history of the black church, despite being marginalized or silenced within their varied denominations, black women have been key components for providing the religious education within their churches. However, today, in many church communities, we are seeing a new, emerging trend whereby young, black, Christian women are opting out of traditional approaches to religious education

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Adeney, Miriam. "Esther across Cultures: Indigenous Leadership Roles for Women." Missiology: An International Review 15, no. 3 (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, b

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Stanley, Kathryn V. "Behold, she stands at the door: Reentry, black women and the black church." Journal of Prison Education and Reentry 3, no. 1 (2016): 56. http://dx.doi.org/10.15845/jper.v3i1.1000.

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This paper examines the African American church’s response to the special problems of African American women who reenter the community post-incarceration. The first portion of the paper examines the impact of criminal justice policies on women of color and the attending problems of reentry which resulted. It then surveys the black church’s response to returning citizens, especially women. It concludes by proposing shifts in perspectives and theologies which create barriers to successful reintegration into the community at large, and the church in particular. The intended audience is individual

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Nasrallah, Rima, Martien E. Brinkman, Heleen Murre-van den Berg, and Marcel Barnard. "Which Mary? Eastern Christian Women Bringing their Mary into the Lebanese Protestant Church." Mission Studies 33, no. 1 (2016): 4–25. http://dx.doi.org/10.1163/15733831-12341431.

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Marian images are powerful and active in the lives of many faithful Christians. This research looks at the role of Mary in the lives of a particular kind of Christians who have a complex liturgical make up: Lebanese women who come from Orthodox and Maronite backgrounds and who by marriage join Lebanese Protestant churches. While one would suppose that Protestantism and Marian devotion should exclude each other, we show that in this case a creative ambiguity is at work where images of Mary help qualify the relationship with the divine.

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Ormerod, Neil. "Sexual Abuse, a Royal Commission, and the Australian Church." Theological Studies 80, no. 4 (2019): 950–66. http://dx.doi.org/10.1177/0040563919874514.

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The sexual abuse crisis and subsequent Royal Commission investigation raised important ecclesiological and ecclesial issues for the Australian Catholic Church. This article provides background to the work of the Commission and explores four issues: the seal of the confessional; the notion of ontological change in ordination; the place of women in the church; and the authority of bishops. While no direct theological resolution of these is possible, these issues have been raised with pressing urgency.

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Kegler, Michelle C., Deanne W. Swan, Iris Alcantara, Louise Wrensford, and Karen Glanz. "Environmental Influences on Physical Activity in Rural Adults: The Relative Contributions of Home, Church, and Work Settings." Journal of Physical Activity and Health 9, no. 7 (2012): 996–1003. http://dx.doi.org/10.1123/jpah.9.7.996.

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Background:This study examines the relative contribution of social (eg, social support) and physical (eg, programs and facilities) aspects of worksite, church, and home settings to physical activity levels among adults in rural communities.Methods:Data are from a cross-sectional survey of 268 African American and Caucasian adults, ages 40–70, living in southwest Georgia. Separate regression models were developed for walking, moderate, vigorous, and total physical activity as measured in METs-minutes-per-week.Results:Social support for physical activity was modest in all 3 settings (mean scores

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Lössl, Josef. "A Clash Between Paideia and Pneuma? Ecstatic Women Prophets and Theological Education in the Second-century Church." Studies in Church History 57 (May 21, 2021): 32–53. http://dx.doi.org/10.1017/stc.2021.3.

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The second half of the second century saw the development of a more hierarchical institutionalized church and of a theology of the Holy Spirit (Pneuma) reflecting this development. A driver of this development was a higher educational level among church leaders and Christians participating in theological discourse. In fact, ‘higher education’ (paideia) became a guiding value of Christian living, including for the study and interpretation of Scripture and for theology and church leadership. Yet the same period also saw a new wave of ‘inspired’, ‘pneumatic prophecy’, later known as ‘Montanism’,

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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church o

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Hunt, Mary E. "Catholic Women Redesign Catholicism: an essay in honor of Maria José Rosado Nunes." Mandrágora 26, no. 2 (2020): 79–93. http://dx.doi.org/10.15603/2176-0985/mandragora.v26n2p79-93.

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This essay explores how Catholic women have changed Catholicism as a culture, if not so much the institutional church, in the years between 1970 and 2020. Catholic women have not endeared ourselves to Catholic hierarchs; in fact many dislike and fear us. But we have saved lives, spiritual as well as physical, by providing solid opposition and creative alternatives to the institutional church. A redesign of Catholicsm begins with the culture and ethos. Catholic women envision it as a global movement rooted in particular cultures, united by values of love and justice, open to the wisdom of many

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Lothaller, Harald, Gerold Mikula, and Dominik Schoebi. "What Contributes to the (Im)Balanced Division of Family Work Between the Sexes?" Swiss Journal of Psychology 68, no. 3 (2009): 143–52. http://dx.doi.org/10.1024/1421-0185.68.3.143.

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This study examines a comprehensive set of variables proposed to explain the imbalance in the division of family work between the sexes. The analyses use survey data of 735 dual-earner couples from Austria, the Netherlands, and Portugal. The results support theoretical explanations that refer to time availability, gender ideology, relative resources, and the importance of characteristics of the family system. No support was obtained for the doing-gender perspective. Additional findings suggest that increased consideration of psychological concepts adds to the understanding of why women do more

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Ranboki, Buce A. "Perempuan Penyembuh." Indonesian Journal of Theology 6, no. 2 (2019): 163–84. http://dx.doi.org/10.46567/ijt.v6i2.11.

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In Timor, the traditional healing practices of mnane (a Healer or healing woman) are alleged as “shamanism.” All the same, this accusation originates from area church as religious institution that had been founded upon Calvinistic values. What is sadder still, Healers are labeled superstitious, irrational, and profane. Such accusations marginalize and wound their dignity as women. The theological question is whether the source of such healing power would have caused the church to construct theological assumptions that would be so androcentric, rationalistic, and supremely concerned with accura

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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.

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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them o

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Barovic, Vladimir, and Ljubomir Zuber. "Jovan Pavlovic as a liberalism paradigm in the history of Serbian press." Zbornik Matice srpske za drustvene nauke, no. 161 (2017): 13–25. http://dx.doi.org/10.2298/zmsdn1761013b.

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This paper is focused on a celebrated Serbian journalist and liberal, Jovan Pavlovic, who founded and edited, in the second half of the 19th century, the following newspapers: Pancevac, Granicar and Novi Granicar. Pavlovic turned his newspapers into the most militant and the most liberal media printed in Serbian language in Austria-Hungary in the second half of the 19th century. This paper analyzes the beginnings of Serbian liberal thought and individuals who were significant for the development of liberal ideas in the 19th century. The work of Vladimir Jovanovic and other liberals in Serbia h

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Anderson, Allan. "A ‘Time to Share Love’: Global Pentecostalism and the Social Ministry of David Yonggi Cho." Journal of Pentecostal Theology 21, no. 1 (2012): 152–67. http://dx.doi.org/10.1163/174552512x633349.

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This paper considers the response of Pentecostals globally to matters of social concern, particularly as found in the teaching and ministry of David Yonggi Cho and the church he founded, Yoido Full Gospel Church. Global Pentecostalism has through its message the potential to engage in social transformation, and Cho’s ministry with its work among the poor, the leadership of women, and its theology of sacrificial love is an example of that potential.

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Grandy, Gina, and Sharon Mavin. "Informal and socially situated learning: gendered practices and becoming women church leaders." Gender in Management: An International Journal 35, no. 1 (2020): 61–75. http://dx.doi.org/10.1108/gm-03-2019-0041.

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Purpose This paper aims to explore how informal and socially situated learning and gendered practices impact the experiences of women learning to lead and the gendered dynamics inherent in women’s lived experiences of learning. Design/methodology/approach The authors adopt a becoming ontology and a social constructionist perspective. A qualitative approach guided by feminist principles facilitated the surfacing of rich and reflective accounts from women leaders. Semi-structured interviews were conducted with 18 women leader priests in Canada. Findings The authors highlight how gendered practic

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Bordeianu, Radu. "The Church: Towards a Common Vision." Exchange 44, no. 3 (2015): 231–49. http://dx.doi.org/10.1163/1572543x-12341366.

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The 2013 convergence document, The Church: Towards a Common Vision (ctcv) incorporates several aspects of the response of the Napa Inter-Orthodox Consultation to The Nature and Mission of the Church (nmc) which, as its subtitle suggests, was A Stage on the Way to a Common Statement, namely The Church. Eastern and Oriental Orthodox responders (jointly!) point to the imprecise use of the term, ‘church’, the World Council of Churches (wcc)’s understanding of ‘the limits of the Church’, and to the ‘branch theory’ implicit in nmc, an ecclesiology toned down in ctcv. Bordeianu proposes a subjective

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Hiner, Hillary. "Finding Feminism through Faith: Casa Yela, Popular Feminism, and the Women-Church Movement in Chile." Latin American Perspectives 48, no. 5 (2021): 59–74. http://dx.doi.org/10.1177/0094582x211013009.

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Among the popular feminist projects of the dictatorship period in Chile was the Yela group in Talca, made up of pobladoras (women shantytown residents) and two Maryknoll sisters. Of particular interest is the manner in which this group’s popular feminism and antiviolence work during the 1980s was shaped by the women-church movement and feminist theology related to patriarchy, violence against women, and women’s collective resistance strategies. Over the long term, religious elements were gradually excluded from Casa Yela’s antiviolence work in favor of more secular feminist interpretations. En

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Zahra, Tara. "“Prisoners of the Postwar”: Expellees, Displaced Persons, and Jews in Austria after World War II." Austrian History Yearbook 41 (April 2010): 191–215. http://dx.doi.org/10.1017/s0067237809990142.

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In the aftermath of World War II, Austria once again achieved notoriety as a “prison of peoples.” In 1951, theOst-West Kurier, a newspaper in Essen, decried the degrading mistreatment of Austria's so-called “prisoners of the postwar.” Men, women, and children were wasting away in former concentration camps and were denied citizenship rights, the right to work or to travel freely, and basic social protections, the newspaper reported. These “prisoners” were not, however, former Jewish concentration camp inmates, prisoners of war (POWs), or displaced persons (DPs). They were German expellees from

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Durso, Pamela R. "A word about …: Claiming our equality: Equal pay for women ministers." Review & Expositor 114, no. 3 (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

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Chevalier, Laura. "Mamas on Mission: Retracing the Church through the Spiritual Life Writing of Single Female Evangelical Missionaries." Mission Studies 36, no. 2 (2019): 289–313. http://dx.doi.org/10.1163/15733831-12341653.

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Abstract This article plumbs the spiritual life writing of two twentieth-century single female evangelical missionaries, Lillian Trasher and Dr. Helen Roseveare, for evidence of the church. It rests on concepts of feminine spirituality and the history of women and mission. The historical analysis traces the women’s lives from their early formation through their mission work and looks at six themes of the church on mission that emerged from their writing. It argues that they served as mamas of the church in their contexts by nurturing life through their acts of compassionate care. Their small b

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Christl, Michael, and Silvia De Poli. "Trapped in inactivity? Social assistance and labour supply in Austria." Empirica 48, no. 3 (2021): 661–96. http://dx.doi.org/10.1007/s10663-021-09507-8.

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AbstractFinancial incentives affect the labour supply decisions of households. However, the impact usually varies significantly across household types. Whilst there is a substantial amount of literature on the labour supply effects of tax reforms and in-work benefits, the impact of changes in social assistance benefits has received less attention. This paper analyses labour supply responses to changes in social assistance. We show that labour supply elasticities vary substantially across gender and household type. Women exhibit higher labour supply elasticities, both on the intensive and the e

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Billington, Louis. "“Female Laborers in the Church”: Women Preachers in the Northeastern United States, 1790–1840." Journal of American Studies 19, no. 3 (1985): 369–94. http://dx.doi.org/10.1017/s0021875800015334.

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In recent years historians have emphasized the centrality of women to religious life, especially among the older Protestant denominations in the northeastern section of the United States. In the late eighteenth and early nineteenth centuries, women and girls were usually the majority of attenders at prayer meetings and Sunday services, made up the bulk of converts at revivals and provided the greatest number of candidates for church membership. They were also great fund raisers not only for their own congregations, but for a network of inter-denominational missionary agencies which sprang up d

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Krason, Steven M. "Time For a Non-Feminist Reappraisal of the Role of Women." Catholic Social Science Review 26 (2021): 319–22. http://dx.doi.org/10.5840/cssr2021262.

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This was one of SCSS president Stephen M. Krason’s “Neither Left nor Right, but Catholic” columns that appeared in Crisismagazine.com and The Wanderer. It discusses, in brief, the damage done by feminism. It singles out a few areas: the problems caused by the integration of women into the military, the need for a reassessment of women and work, the need to show a renewed respect for women who are full-time mothers, the role of women in the Church, and the need to make the case insistently to women how they have suffered the most from the sexual revolution and contraceptive use

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Bodi, Otto, Gerold Mikula, and Bernhard Riederer. "Long-Term Effects Between Perceived Justice in the Division of Domestic Work and Women’s Relationship Satisfaction." Social Psychology 41, no. 2 (2010): 57–65. http://dx.doi.org/10.1027/1864-9335/a000009.

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This study investigates the nature of the long-term effects among perceived justice in the division of domestic work, change in the division of domestic work, and relationship satisfaction in a two-wave, 3-year longitudinal study of 389 women from Austria, Germany, and Switzerland. Results suggest that long-term effects between perceived justice and relationship satisfaction are bidirectional. Initial relationship satisfaction predicted perceived justice 3 years later and initial perceived justice predicted relationship satisfaction 3 years later. But the effect of perceived justice on relatio

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Healy, Maureen. "Becoming Austrian: Women, the State, and Citizenship in World War I." Central European History 35, no. 1 (2002): 1–35. http://dx.doi.org/10.1163/156916102320812382.

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Inlate July 1914, upon partial mobilization of the Austro-Hungarian army, an urgent appeal to “Austria's women” circulated widely in the Viennese press. It urged women to “perform service in the time of war” and reminded them that in this moment of state peril, women had to suppress their “differences” and display the “strongest solidarity” among themselves. “Women's unity, women's energy, and women's work” would be crucial for the survival of Austria. The notice was published by one of the women's groups in what would become the Frauenhilfsaktion Wien, an umbrella organization founded in earl

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Schwartz, Joni, Eman Mosharafa, and S. Lenise Wallace. "Women of Color in Academia and the Influence of Religious Culture on Self-Promotion: A Collaborative Autoethnography." Review of European Studies 8, no. 2 (2016): 85. http://dx.doi.org/10.5539/res.v8n2p85.

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<p class="normal">Much has been written about self-promoting communication by women in business, and some about self-promotion and women in academia. However, few studies specifically focus on Women of Color in academia in regard to how their religious backgrounds impact learned self-promotion communication and acclimation to academic culture. This collaborative autoethnography addresses this gap in the literature. Through two of the authors’ life experiences in the Black/African American church and Islamic faith, self-promotion is explored as it relates to their current work in academia

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Hill, Myrtle. "Women in the Irish Protestant Foreign Missions c. 1873-1914: Representations and Motivations." Studies in Church History. Subsidia 13 (2000): 170–85. http://dx.doi.org/10.1017/s0143045900002854.

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The importance of women’s contribution to foreign missionary work has now been well established, with a range of studies, particularly from Canada, America, and Britain, exploring the topic from both religious and feminist perspectives. The role of Irishwomen, however, has neither been researched in any depth nor recorded outside denominational histories in which they are discussed, if at all, only marginally, and only in relation to their supportive contribution to the wider mission of the Church. The motivations, aspirations, experiences, and achievements of the hundreds of women who left Ir

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Shetler, Jan Bender. "Historical Memory and Expanding Social Networks of Mennonite Mission School Women, Mara Region, Tanzania, 1938 to the Present." Studies in World Christianity 18, no. 1 (2012): 63–81. http://dx.doi.org/10.3366/swc.2012.0006.

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Because of their structural position as boundary crossers in virilocal marriages, women in the Mara Region of Tanzania have used historical memory to construct social networks across ethnic boundaries for their own and their community's security. During the colonial era these networks were severely restricted, leading to increasingly difficult lives for women. One group of women who found creative ways to reconstruct these far-reaching networks was church women who went to mission boarding schools. Girls left their homes and made connections to a new family in the church that supported them as

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MACKNIGHT, ELIZABETH C. "Faiths, Fortunes and Feminine Duty: Charity in Parisian High Society 1880–1914." Journal of Ecclesiastical History 58, no. 3 (2007): 482–506. http://dx.doi.org/10.1017/s0022046906008967.

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On 4 May 1897 more than a hundred Parisians – mostly women of high society – perished in the Charity Bazaar fire. The records of this terrible accident reveal much about the charitable practices of the nobility in France of the Third Republic. This article explores the place of religion in upper-class charity within the context of republican anticlericalism. It focuses especially on issues of inter-faith collaboration and the role of aristocratic women in supporting the work of the Catholic Church.

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