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Journal articles on the topic 'Women in Universalist churches'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Portier, Philippe. "LAICITY AND WOMEN’S RIGHTS. EQUALITY AND DIFFERENCE IN CONTEMPORARY FRANCE." POLITICS AND RELIGION IN EUROPE 9, no. 2 (2015): 197–211. http://dx.doi.org/10.54561/prj0902197p.

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It is common practice to defend the idea that by separating, in 1880s-1905, the State from the Churches, in particular from the Roman Catholic Church, the French Republic has opened the way to the feminine emancipation. The return to the history tilts us to propose a more diffentiating interpretation. The influence of the laicity is, in France, by no means unambiguous: according to periods, the Republic adopted varied public policies towards women. This article presents a diachronic modelling, envisaged from the dialectic of the equality and the difference, of these policies. It spots a first

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Kenny, Gale L. "The World Day of Prayer: Ecumenical Churchwomen and Christian Cosmopolitanism, 1920–1946." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 129–58. http://dx.doi.org/10.1525/rac.2017.27.2.129.

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AbstractBetween World War I and World War II, the World Day of Prayer (WDP) expressed Protestant women's Christian cosmopolitanism that combined rituals of prayer with a liberal program of social activism and humanitarianism. The WDP began as a way to unite Protestant women together across organizational denominational lines as women's missionary societies entered a period of decline in the 1920s. The WDP raised awareness of home and foreign missionary work and took up a collection to support designated home and foreign mission projects, but it quickly emerged as a site for ritual creativity.

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Eton, Clement Usen, and Vincent Etim Eyo. "The contextuality of African methods of biblical interpretation with particular reference to post-colonial interpretation and African feminist hermeneutics: Issues and challenges." Integrity Journal of Arts and Humanities 3, no. 2 (2022): 19–27. http://dx.doi.org/10.31248/ijah2022.046.

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Today the Christian churches and Christianity are thriving in Africa as almost cannot be found elsewhere. There are at least 685 million Christians on the continent. While Christianity is traversing the multi-coloured cultures of Africa, points of departure from the old western classical interpretation of the Bible exist. The work employs the historical description of the Bible to analyse the post-colonial interpretation of the Bible and the African feminist hermeneutics. It highlights the strands, issues and challenges facing the interpretation of the Bible in African context. The work shows

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Achumi, Ilito. "Fragmented Voices with Guilt and Apologies: Interrogating Narratives on Ordination of Women in Nagaland Churches." Feminist Theology 31, no. 1 (2022): 51–64. http://dx.doi.org/10.1177/09667350221112882.

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The category ‘women’ is one of the majority members in the Nagaland churches of Northeast India. Institutionalization of associations and churches according to denominations has contributed to the bureaucratization of churches, arranging the church positions in vertical hierarchy. Today, churches in Nagaland struggle with complex gender hierarchies. Women are underrepresented in church leadership in Nagaland. Historically, Naga Women theologians have been absent in the process of licencing and ordination. This article attempts to explore both the structural dynamics and local practices in the

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Osiek, Carolyn, and Ben Witherington III. "Women in the Earliest Churches." Journal of Biblical Literature 109, no. 2 (1990): 359. http://dx.doi.org/10.2307/3267043.

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Johnson, Adetokunbo. "Beyond the Universalist and Cultural Relativist Debate." African Journal of Legal Studies 15, no. 3 (2023): 321–44. http://dx.doi.org/10.1163/17087384-bja10079.

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Abstract This article explores how the Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Women in Africa (The Protocol or African Women’s Protocol), concerned with realising gender equality in Africa, can guarantee gender equality yet retain African women’s valued cultural identity within customary African marriages. These marriages have certain cultural practices that are fundamental to their existence. This exploration is significant, bearing in mind the tensions raised by the contentious universalist versus cultural relativist debates on how human rights are unde

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Whipple, Vicky. "COUNSELING BATTERED WOMEN FROM FUNDAMENTALIST CHURCHES*." Journal of Marital and Family Therapy 13, no. 3 (1987): 251–58. http://dx.doi.org/10.1111/j.1752-0606.1987.tb00704.x.

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RENAUD, TERENCE. "HUMAN RIGHTS AS RADICAL ANTHROPOLOGY: PROTESTANT THEOLOGY AND ECUMENISM IN THE TRANSWAR ERA." Historical Journal 60, no. 2 (2016): 493–518. http://dx.doi.org/10.1017/s0018246x16000303.

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AbstractFrom the 1920s through the 1940s, European and Anglo-American Protestants perceived a crisis of humanity. While trying to determine religion's role in a secular age, church leaders redefined the human being as a theological person in community with others and in partnership with God. This new anthropology contributed to a personalist conception of human rights that rivalled Catholic and secular conceptions. Alongside such innovations in post-liberal theology, ecumenical Protestants organized a series of meetings to unite the world churches. Their conference at Oxford in July 1937 led t

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Crumbley, Deidre Helen. "Impurity and power: women in Aladura churches." Africa 62, no. 4 (1992): 505–22. http://dx.doi.org/10.2307/1161348.

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AbstractWhat is there about being female which elicits religious rituals of control? More specifically, what is there about menstrual blood which elicits a language of ritual impurity? What is the relationship between exclusion from the sacred and exclusion from power? This article, based on fieldwork among the Aladura or ‘praying’ churches of Nigeria (1982 to 1986), explores these questions in three Aladura denominations. While these three ‘spiritual’ churches share similar features in being indigenous, healing and prophesying churches, the status and roles of women in their respective organi

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Frost, Marie-Luise. "‘I Got the Call – Not Him’." Journal of Religion in Africa 52, no. 3-4 (2022): 444–74. http://dx.doi.org/10.1163/15700666-12340238.

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Abstract This paper examines how the call to found their own churches has allowed and enabled women to subvert and challenge prescribed gender roles. It focuses on African Initiated Churches including both African Independent and Pentecostal Charismatic churches. While the importance of women in these churches is widely acknowledged, less attention has been given to the question of how female church founders gain and maintain their leadership positions. Drawing on historical cases as well as on interviews with founders and church leaders conducted in South Africa and Nigeria, this paper shows

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Bem, Kazimierz. "Touching the Ark or Carrying It?" Church History and Religious Culture 103, no. 3-4 (2023): 359–81. http://dx.doi.org/10.1163/18712428-10303008.

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Abstract The story of the Reformation in the Commonwealth of Poland and Lithuania has been told primarily through the actions of men who purged churches, settled ministers, expelled Catholic priests, and defended the freedom of worship at the local and national level. This article challenges that androcentric perspective, drawing on synodical acts and surviving church visitations to reexamine the religious praxis of Reformed Churches (Calvinist and Church Brethren) in Lesser Poland, Greater Poland, and the Grand Duchy of Lithuania. It finds that, despite the absence of women in historiography,

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Wassar, Sarah. "Tinjauan Teologi Pelayanan Perempuan." Jurnal Apokalupsis 12, no. 1 (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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FREEDMAN, JANE. "Women, Islam and rights in Europe: beyond a universalist/culturalist dichotomy." Review of International Studies 33, no. 1 (2007): 29–44. http://dx.doi.org/10.1017/s0260210507007280.

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In 2004 the French National Assembly and Senate passed legislation which makes it illegal for Muslim women to wear headscarves (the hijab) within French public schools. To be precise the legislation refers to the banning of ostentatious religious symbols within the secular domain of the public school system, but is clearly aimed primarily at Muslim women, following a long-running dispute over this issue. Similar debates are taking place in other European countries such as Germany, Italy, Belgium, the Netherlands and Spain. A bill modelled on the recent French legislation has been tabled in the

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Eddouada, Souad. "Land Rights and Women’s Rights in Morocco." History of the Present 11, no. 1 (2021): 23–52. http://dx.doi.org/10.1215/21599785-8772445.

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Abstract Over the last two decades, women leaders known as sulāliyāt from various parts of rural and semiurban Morocco, have been in the vanguard of local contestations over the privatization of communally held land. The stand taken by these rural women against neoliberal privatization policies sometimes puts them in direct confrontation with urban women reformers, whose claims in favor of a universal feminism reveal a value system outside local customary understandings of morality, gender, and land. This article aims to account for the emerging female leadership of the sulāliyāt that operates

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Durso, Pamela R. "This is what a minister looks like: The expanding Baptist definition of minister." Review & Expositor 114, no. 4 (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 ac

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Mikhael, Mary. "Women in Middle Eastern Societies and Churches." Ecumenical Review 64, no. 1 (2012): 54–60. http://dx.doi.org/10.1111/j.1758-6623.2012.00146.x.

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Shier-Jones, Angela. "Women and Ordination in the Christian Churches." Ecclesiology 6, no. 2 (2010): 216–19. http://dx.doi.org/10.1163/174413610x493872.

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홍상태. "Analysis on Women Leadership in Women House Churches in Comparison to Leadership in Male-centered Mainstream Presbyterian Churches." Madang: Journal of Contextual Theology ll, no. 16 (2011): 159–80. http://dx.doi.org/10.26590/madang..16.201112.159.

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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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Quagrainie, Fanny Adams, Abigail Opoku Mensah, and Alex Yaw Adom. "Christian entrepreneurial activities and micro women entrepreneurship development." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 5 (2018): 657–76. http://dx.doi.org/10.1108/jec-03-2018-0025.

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Purpose Review of literature suggests mixed findings on the relationship between the church and micro women entrepreneurship development. This signals that questions remain about the roles of churches in entrepreneurial development. Thus, this paper aims to explore what entrepreneurial activities are provided by churches to their micro women entrepreneurs and how do these activities influence their entrepreneurial start up and growth. Design/methodology/approach Phenomenological research methodologies were used to purposive collected data from 38 women entrepreneurs and four church administers

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Kyei, Justice R. K. O., Elizabeth N. M. K. Yalley, and Emmanuel K. E. Antwi. "Negotiating Gendered Leadership Positions within African Initiated Christian Churches in Amsterdam." African Journal of Gender and Religion 27, no. 2 (2021): 22–44. http://dx.doi.org/10.36615/ajgr.v27i2.1045.

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Our research contributes to the discussion of feminist theorists on how the dominance of women in religious communities is not reflected in leadership positions of women. With the case of African Initiated Christian Churches (AICCs) in Amsterdam, this study investigates the intersection of gender, citizenship, and religion. The concept of religious citizenship provides the analytical tool to examine women-men relationships within immigrant religious communities. The research focuses on gendered leadership within the AICCs in Amsterdam, to enquire into how women exercise leadership in spite of

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Olademo, Oyeronke. "Study of Men’s Roles in Churches /Ministries Founded by Women in Yorubaland." Oguaa Journal of Religion and Human Values 7, no. 2 (2024): 48–60. https://doi.org/10.47963/ojorhv.v7i2.1685.

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The Yoruba ethnic group, predominantly found in southwestern Nigeria and West Africa, relies on oral literature to preserve and understand its culture, including gender relations. Yoruba society emphasizes balance and complementarity between genders, allowing women to hold significant leadership roles in religion and culture. This influence extends to Christianity, where women lead in Orthodox, African Independent, and Pentecostal churches. Some women have even founded churches with male and female congregations. This study examines gender dynamics in Yoruba Christian churches, exploring quest

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Amaefule, Adolphus Ekedimma. "Women in Neo-Pentecostal Churches in Nigeria: Chimamanda Ngozi Adichie’s Americanah, and the Mainline Churches in Contemporary Nigeria." Feminist Theology 31, no. 1 (2022): 34–50. http://dx.doi.org/10.1177/09667350221112875.

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This paper looks, in the first place, at gender issues in Pentecostal Christianity in Nigeria. This is especially as captured by the Nigerian writer, Chimamanda Ngozi Adichie, in her novel, Americanah. It is found that women in Nigerian Pentecostalism are more than the men in number and participate more actively both in church activities and in spiritual efforts at home. However, it is mostly the men who are the pastors and leaders of the Nigerian Pentecostal churches, even if at home, by what is sometimes called ‘domestication’ of the same men, the women are empowered in some ways. The paper

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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (2002): 549–68. http://dx.doi.org/10.3366/afr.2002.72.4.549.

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AbstractStudies of born-again Churches in Africa generally conclude that they help members embrace modernity. Their teachings provide the ideological bases for members to embrace changing material realities. Such studies are rather silent on the demands of this ideological frame on women and men. This article looks at two Zimbabwean women's organisations, Gracious Woman and Precious Stones, affiliated to Zimbabwe Assemblies of God in Africa and Family of God respectively. Using ethnographic methods, it argues that such organisations teach women domesticity and romanticise female subordination

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Derose, Kathryn Pitkin, Jennifer Hawes-Dawson, Sarah A. Fox, Noris Maldonado, Audrey Tatum, and Raynard Kington. "Dealing with Diversity: Recruiting Churches and Women for a Randomized Trial of Mammography Promotion." Health Education & Behavior 27, no. 5 (2000): 632–48. http://dx.doi.org/10.1177/109019810002700508.

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There is little documentation about the recruitment process for church-based health education programs. In this study, the authors recruit African American, Latino, and white churches and women members (age 50 to 80) for a randomized church-based trial of mammography promotion in Los Angeles County. Efforts to enhance recruitment began 10 months before churches were invited to participate and included a variety of community-based strategies. Subsequently, 45 churches were recruited over a 5-month period through group pastor breakfast meetings and church-specific follow-up. In close collaborati

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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends

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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.

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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and norther

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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting t

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Han, Jung Sun. "Brain Scientific Feminism and Women in Korean Churches." Theology and the World 92 (December 31, 2017): 317–57. http://dx.doi.org/10.21130/tw.2017.12.92.317.

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ChungHeeSung. "A Psychological Understanding of Depressed Women in Churches." THEOLOGICAL THOUGHT ll, no. 146 (2009): 275–304. http://dx.doi.org/10.35858/sinhak.2009..146.009.

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Anderson, M. Christine. "Negotiating Patriarchy and Power: Women in Christian Churches." Journal of Women's History 16, no. 3 (2004): 187–96. http://dx.doi.org/10.1353/jowh.2004.0057.

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Hammar, Anna Karin. "After Forty Years - Churches in Solidarity with Women?" Ecumenical Review 40, no. 3-4 (1988): 528–38. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01575.x.

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Río, Dinorah Mata del. "THE PARTICIPATION OF WOMEN IN THE CUBAN CHURCHES." International Review of Mission 74, no. 295 (1985): 355–57. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02592.x.

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Kemdirim, Protus O. "Towards Inclusiveness for Women in the African Churches." Mission Studies 12, no. 1 (1995): 71–78. http://dx.doi.org/10.1163/157338395x00060.

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

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Attanasi, Katherine. "Professional Women in South African Pentecostal Charismatic Churches." Pneuma 33, no. 2 (2011): 282–83. http://dx.doi.org/10.1163/027209611x575087.

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Zahra, Kanwal, and Ahmad Nadeem. "Feminist Discourses and Multiple Identities: A Postcolonial Representation of Woman in Hyder's River of Fire." Global Social Sciences Review III, no. III (2018): 629–43. http://dx.doi.org/10.31703/gssr.2018(iii-iii).37.

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This research paper foregrounds the postcolonial representation of women in Hyder's River of Fire. The novel covers a large span of history. In the entire novel, the female writer presents a lot of women in the backdrop of socio-political and historical backdrop. The western totalizing and Universalist discourses of feminism do not explain well the scope of representation of women in this novel. Even third-world feminism does not suffice here. The research shows that the novelist consciously writes back the colonial and postcolonial feminist representation of women. The analysis highlights tha

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Jean-Baptiste, Shanna. "Black Women and Their Discontents in the French Context." Small Axe: A Caribbean Journal of Criticism 27, no. 1 (2023): 143–53. http://dx.doi.org/10.1215/07990537-10461929.

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This essay explores the decolonial future imagined by the Black women who make up Annette K. Joseph-Gabriel’s Reimagining Liberation: How Black Women Transformed Citizenship in the French Empire (2020). A much-needed project of historical redress, Joseph-Gabriel’s study proposes the concept “decolonial citizenship” as a framework to tackle the archival and scholarly invisibility of Black women’s contributions to decolonial movements and their espousing new ways of belonging that are grounded in practices, geographies, epistemologies, and communities that persist despite the French colonial orb

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Török, Emőke, and Emese Biró. "Hungarian Clergywomen’s Careers in the Church." Religions 14, no. 10 (2023): 1311. http://dx.doi.org/10.3390/rel14101311.

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After half a century of formal equality regarding ministry in Protestant churches, female leaders have become increasingly common in Protestant churches in Western Europe and North America. However, in Hungary—and in East-Central Europe in general—women leaders are typically absent. Based on in-depth interviews with clergywomen, our study, which has focused on clergywomen’s aspirations and choices, explores the reasons why women’s church careers in Hungary will stop progressing at a certain point. We argue that by adapting to the traditional gender beliefs typical in Hungarian churches, clergy

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Ogidis, Moses. "The Lucan Jesus as the Model for Transformative Masculinity: A Lesson for Nigerian Conservative Churches on Gender Equity." African Multidisciplinary Journal of Research 9, no. II (2025): 1–15. https://doi.org/10.71064/spu.amjr.9.ii.314.

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Gender inequality has become one of the challenges that the continent of Africa is facing due to how men and women socialized through culture, social norms, and religious interpretations influenced the religious sphere. This has led to toxic masculinity that begins from childhood socialization and how women/ladies are the victims of such abuse and is reflected in conservative Nigerian churches. This paper employs contextualization on the model of Christ Jesus as presented in Luke’s gospel as a model of transformative masculinity towards gender equity. It sheds light on how Jesus relates to wom

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Garrote, Leslie. "The List: Policing Women’s Pastoral Titles and the Failure of Racial Reconciliation in the SBC." Religions 15, no. 9 (2024): 1086. http://dx.doi.org/10.3390/rel15091086.

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This article analyzes recent controversies around gender in the Southern Baptist Convention (SBC) by examining an online list of women pastors from 112 SBC churches created in 2023 by supporters of an amendment to restrict “any kind” of pastor to qualified men. Using interviews with listed women and primary sources posted to church websites in the form of statements of beliefs, staff pages, church newsletters, church council minutes, and pastors’ blogs, this study examines the identity of these women and how they and their churches responded to being publicly identified. It also analyzes the m

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Gadama, Richard Gracious, and Johannes Wynand Hofmeyr. "THE EARLY FORMATION OF CHARISMATIC CHURCHES IN MALAWI AND THEIR SIGNIFICANCE FOR THE MAKING OF MALAWIAN SOCIETY." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 117–36. http://dx.doi.org/10.25159/2412-4265/1232.

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In this article, we look at the history of charismatic churches in Malawi with a particular focus on some of the early charismatic churches. We first define what charismatic churches are. Secondly, we explore and explain the tremendous charismatic revival, tracing it from the time of its penetration in Malawi, its spread and also its survival on Malawian soil. The article also briefly focuses on the decisive role of women in the establishment of some of the early charismatic churches in Malawi. These include the Living Waters Church, Calvary Family Church, Glad Tidings Church and the Agape Chu

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Fediyanto, Niko, Vidya Mandarani, and Yuli Astutik. "UNIVERSALIST FEMINISM IN THE FIELD OF AUTHORSHIP (A CASE STUDY ON SIDOARJO WOMEN WRITERS COMMUNITY)." Prosodi 14, no. 1 (2020): 27–34. http://dx.doi.org/10.21107/prosodi.v14i1.7191.

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This research discusses the community of women writers in Sidoarjo using a feminist sociological perspective. The purpose of this research is to formulate the pattern of relations of this community with the structure of the field of authorship using Bourdieu's perspective. The research method used is qualitative with descriptive patterns. Data were collected using a combination of interview and documentation techniques using library research procedures. The results showed that this community of women writers had an awareness of the existence of dominant-dominated binary opposition structures a

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Dagdag, Teresa R. "Book Review: We Belong Together: Churches in Solidarity with Women, Ours the Journey: Study Guide to Churches in Solidarity with Women." Missiology: An International Review 23, no. 3 (1995): 362–63. http://dx.doi.org/10.1177/009182969502300334.

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Campbell, Karen, and Tessa Henry-Robinson. "Cascades of Grace." Feminist Theology 26, no. 1 (2017): 47–58. http://dx.doi.org/10.1177/0966735017714391.

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Cascades of Grace was formed within the United Reformed Church (URC) through Global and Intercultural Ministries to network and empower Black, Asian and Minority Ethnic (BAME) women in the churches. In the article, two of the founding members describe the formation of the group, and their own experiences in URC and other churches, and in candidating for ministry.

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Frahm-Arp, Maria. "Singleness, Sexuality, and the Dream of Marriage." Journal of Religion in Africa 42, no. 4 (2012): 369–83. http://dx.doi.org/10.1163/15700666-12341238.

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Abstract In contemporary South Africa the nuclear family, made up of a husband and wife with two or three children living in a suburban area, is considered a social ideal and symbol of social and economic success. In Pentecostal Charismatic Churches the nuclear family is also held up as a symbol of success and as a sign of spiritual favour and blessing. Yet many young professional women who are members of Pentecostal Charismatic Churches struggle to find suitable husbands and marry. This paper examines why these women encounter these difficulties and how the Pentecostal Charismatic Churches in

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NTSAME, Elodie. "“Love therapies” in Pentecostal churches." Cahiers du cedimes 20, no. 1 (2025): 112–40. https://doi.org/10.69611/cahiers20-1-09.

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This research starts from a double observation. First, it follows our master’s work which focused on “the symbolic market of love”. This work has shown that there is a dynamic of meetings between men and women in Gabon. Individuals open themselves to all the opportunities available to them to hope to have a romantic partner and get married. It emerged from this study that to find the ''good romantic partner'', the Librevillois constituted themselves as ''good goods'' on the ''symbolic market of love'' by self-exploiting everything they owned as assets to please the public.

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Wong, Briana. "“We Believe the Bible”." Indonesian Journal of Theology 9, no. 1 (2021): 23–40. http://dx.doi.org/10.46567/ijt.v9i1.170.

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Christianity is a small but growing minority in Cambodia, accounting for only about 3% of the population yet growing there at a rate faster than in any other country in Southeast Asia. In Cambodian Christian communities, it is not uncommon to find more women than men in the churches. Cambodian boys often spend a brief period of their youth as novice monks at Theravada Buddhist monasteries, during which time they have the opportunity to become familiar with the Pali language and holy texts. Girls are not afforded this same opportunity, as there are no nuns (bhikkhuni) in contemporary Theravada.

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Chennattu, Rekha M. "Paul's Understanding of Women's Place in the Church." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2009, no. 12/1-2 (2009): 261–79. https://doi.org/10.5281/zenodo.4268660.

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St Paul is sometimes considered to be a misogynist who was re- sponsible for the exclusion o f women from leadership roles in the church. Paul seems to have sent mixed signals concerning the role of women in the church. In order to interpret the writings of Paul correctly, one should differentiate doctrinal statements from disciplinary norms and, moreover, keep in mind that both are conditioned by the culture of his time. On the one hand, Paul rejected all forms of inequality that existed between men  and women and, on the other, he seems to have been instrumental in per petuati

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Cleugh, Hannah. "Women and Ordination in the Christian Churches. International Perspectives." Theology & Sexuality 17, no. 2 (2011): 215–17. http://dx.doi.org/10.1558/tse.v17i2.215.

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