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Journal articles on the topic 'Women ministry'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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

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In York Monthly Meeting, women ministers were to become dominant by the end of the eighteenth century, having been outnumbered by men since the beginning of the century. The Meeting for Ministers and Elders appears to have degenerated between 1726 and 1768 under the stewardship of Nathaniel Bell and Daniel Peacock. At the same time, female influence in the Meeting suffered a hiatus, the Meeting ceasing to send female representatives to the Quarterly Meeting in about 1718. This situation continued until 1783, when women once again began to feature strongly in the Meeting of Ministers and Elders

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2

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

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3

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

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

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4

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

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5

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

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

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6

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

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7

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

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8

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

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Women were already in ministry in Old and New Testament times, though they were not officially recognised as ministers as they are today. This practice was adopted by the Methodist Church of Southern Africa (MCSA). Despite the profound move of the MCSA to enable women to enter the ministry and serve as ministers in the MCSA, female clergy are still being ostracised. This was affirmed by the Bishop of the Cape of Good Hope District, Reverend Michel Hansrod, in an address to the synod. He conceded the following: “It is with great sadness that we recognise and confess our slowness in affording wo

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9

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

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At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals’ upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women’s contribution to the ministry faded until in the 1970s some Pentecostals with an academic background sta

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10

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

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11

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

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12

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

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13

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

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14

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

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

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15

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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16

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

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This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministe

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17

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

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 Gener

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18

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

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19

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

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20

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

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21

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

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The researcher believes that while in the Methodist Church of Southern Africa (MCSA) women have been ordained to the ministry of Word and Sacrament since 1976, they remain a minority numerically and are still marginalised in leadership. As a result ordained women remain the most unrecognised and underutilised group in the MCSA. Few women ministers have held leadership positions during this period, particularly primary leadership positions. This article enquires into the experiences (or, ‘acceptance’) of these women, the reasons for the minority representation, and reflects on the future of rep

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22

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

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AbstractAlthough there is considerable documentation of women preachers during the English Civil War period and the Interregnum, it is clear that such activities were not encouraged among English Calvinistic Baptists, and most especially among Particular Baptists. Yet there was a tension in even the most restrictive Baptist teaching on this subject. For since Baptists had opened the door to congregational participation in the public ministry of the church, they were faced with the problem of partially closing that door in order to restrict the ministry of women to that ofdiakonia, and good wor

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23

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

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24

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

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25

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

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In 1976, a young theologian named Donald Dayton wrote an influential book that sought to put asunder what he saw as an unholy marriage between evangelical religion and conservative politics in America. In Discovering an Evangelical Heritage, Dayton showed how revivalistic Protestantism had, in the nineteenth century, been wedded firmly to progressive political causes. Dayton began his book by frankly admitting that his own political views had been heavily influenced by the student movements—antiwar, civil rights, equal rights— of the 1960's. Separate chapters linked evangelical religion to nin

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26

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

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27

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

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28

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

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Issues pertaining to women and clinical pastoral supervision are identified and examined in this essay. An in-depth literature review regarding the relationship between gender and supervised pastoral training provides the basis for the identification of the following themes: the relative lack of female supervisors; how and why we ought to talk about gender and ministry supervision; the contextual relevance of systemic marginalization to ministry supervision; the relationship between pastoral care and the “feminine”; the relevance of a panentheistic God to gender and ministry supervision; and,

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29

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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30

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

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31

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

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32

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

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33

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

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34

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

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35

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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36

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

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In 1807 Carolus Boers published his Manual for Young Clergymen. He started this introduction to the ministry with an overview of prerequisites for theological students. Physical requirements come first. A strong body, a good voice, a hardy constitution are necessary. Bodily disfigurements will expose a minister to ridicule. A weak or sickly clergyman will perhaps be pitied, but certainly not respected by his flock. The body bearing these physical perfections is male. This, for Boers, went without saying. Dutch Protestants did not seriously discuss opening the ministry to women before the twent

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37

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

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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often us

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38

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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39

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

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

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40

Toliboeva, Nodira Odiljonovna. "PROCESSES OF PUBLIC POLICY TRANSFORMATION FOR WOMEN." CURRENT RESEARCH JOURNAL OF HISTORY 02, no. 07 (2021): 34–41. http://dx.doi.org/10.37547/history-crjh-02-07-07.

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The article analyzes the changes in the state policy towards women in the Republic of Uzbekistan and its main stages, the creation of the necessary legal and social guarantees for women, as well as state measures to solve social problems among women. It also highlights the responsibilities of the Mahalla and Family Support Ministry towards women.

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41

Bean, Holly Vincent. "Research on Women in Ministry: Concerns about the Process." Review of Religious Research 28, no. 4 (1987): 390. http://dx.doi.org/10.2307/3511645.

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42

Lehman, Edward C., John H. Morgan, Harry Hale, Morton King, and Doris Moreland Jones. "Women Priests: An Emerging Ministry in the Episcopal Church." Sociological Analysis 48, no. 3 (1987): 289. http://dx.doi.org/10.2307/3711531.

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43

Zagano, Phyllis. "Ministry by Women Religious and the U.S. Apostolic Visitation." New Blackfriars 92, no. 1041 (2011): 591–606. http://dx.doi.org/10.1111/j.1741-2005.2011.01422.x.

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44

Docampo, Isabel N. "Tracing Sister Connections: The Place of United States Latina Baptist Women in Ministry within the Overall Story of Baptist Women in Ministry." Review & Expositor 110, no. 1 (2013): 93–106. http://dx.doi.org/10.1177/003463731311000110.

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45

Thanuzraj, Lazar Stanislaus. "Ministry and Contextualized Mission." Mission Studies 21, no. 2 (2004): 271–85. http://dx.doi.org/10.1163/1573383042653712.

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AbstractIn this article, Indian missiologist Lazar Stanislaus reflects briefly on the nature of ministry, whether lay or ordained. He then proposes a number of new ministries which are emerging out of the contemporary Indian context, among which are ministries to street children, drug addicts, prostitutes and their children, and the ministry of empowering women. In a third section the author suggests that commitment to Jesus, learning from the people, promoting individual initiative, working for the leadership of marginalized peoples and a knowledge of other religions are ways by which new con

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46

Pardosi, Milton T. "The Application of Women Wearing Head Covering and Their Role in Ministry - Based on 1 Corinthians 11:3-6 and 14:34, 35." Asian Journal of Social Science Studies 2, no. 4 (2017): 85. http://dx.doi.org/10.20849/ajsss.v2i4.264.

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1 Corinthians 11:3-6 and 14:34, 35 are two of controversial passages in the New Testament. The present study was done to evaluate some issues. They are: (1) The meaning of “Headship?” (2) The meaning of “head-covering as a mark of subordination?” (3) Women’s role in the church or ministry? (4) The last, do women in Moslem countries or in non-Moslem Countries have to wear head coverings after they convert to Christianity? The results are: (1) Headship’s concept is the concept of love not oppression as God is head of Christ; Christ is head of man; man is head of woman in love’s perspective. The

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47

Kaye, Elaine. "A Turning-point in the Ministry of Women: the Ordination of the First Woman to the Christian Ministry in England in September 1917." Studies in Church History 27 (1990): 505–12. http://dx.doi.org/10.1017/s0424208400012274.

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The modern debate about the ordination of women began in the early years of this century and has continued ever since. In the course of that debate, the theology and practice of the Reformed churches are often ignored. This paper attempts to remedy that defect in part by discussing the context of the opening of the ordained ministry to women in this century.

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48

Johnson, Elizabeth A. "“Your one wild and precious life”: Women on the Road of Ministry." Theological Studies 80, no. 1 (2019): 202–13. http://dx.doi.org/10.1177/0040563918819800.

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While women continue to engage in ministry in increasing numbers, their presence and activity is an unresolved issue in terms of ecclesial structure and meaning. In the past the effects of the Second Vatican Council and the twentieth-century women’s movement combined to open the door to women’s active engagement. The ongoing foundation of women’s vocation to ministry lies, in the present as always, in the significance of baptism; its theology and ritual are the same for women as for men. In the face of current impasse, the dangerous memory of biblical women in ministry at the origins of the ch

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49

Adasi, Grace Sintim. "The Ghanaian PCG Tent Women Clergy as Revolutionaries." Black Women and Religious Cultures 2, no. 1 (2021): 1–17. http://dx.doi.org/10.53407/bwrc2.1.2021.100.06.

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Since 1979, after attaining access to most roles in Ghanaian society and churches, ordained women in various communities have combined duties as Christian ministers with their duties in other professions. The term “tent” refers the women clergy who also are teachers, nurses, medical doctors, bankers, politicians, lawyers, farmers, traders, engineers, professors, soldiers, and more. They successfully combine roles to make themselves revolutionaries. Using library and archival materials as well as data from field research, this study reveals that women leaders in church and society are merging p

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50

Jevtović-Čanović, Sanja, and Ksenija Đurić-Atanasievski. "Media image of women in the Ministry of Defense and the Serbian Armed Forces." Vojno delo 72, no. 1 (2020): 5–22. http://dx.doi.org/10.5937/vojdelo2001005j.

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The way media and journalism present and deal with certain topics can firmly reflect the dominant opinion on questions important in society. This paper examines the way media describes women in the Serbian Armed Forces. The authors postulate that the positive publicity in the media can contribute to achieving greater equality, as well as encouraging woman to choose military professions, while simultaneously improving the public image of the Serbian Armed Forces. This research covers items published in print and electronic Serbian media spanning from 2016. to 2018. Our research demonstrates tha

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