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Artículos de revistas sobre el tema "Women missionaries Pastoral care"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 14 de febrero de 2022

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1

Thomas, Sindhu y Y. Srinivasa Rao. "Medical Missionaries and The Women in Health Care". Research Journal of Humanities and Social Sciences 10, n.º 4 (2019): 1006. http://dx.doi.org/10.5958/2321-5828.2019.00165.7.

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Huff, Livingston. "Avoiding the Crash-and-Burn-Syndrome: Toward a Strategy of Missionary Re-Integration". Missiology: An International Review 30, n.º 1 (enero de 2002): 81–89. http://dx.doi.org/10.1177/009182960203000106.

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This article has to do with the catastrophic upheaval many missionaries experience upon return to their home country permanently and the lack of mission agencies to deal effectively with the resulting crash-and-burn syndrome experienced. After introducing the topic, the article describes some of what the missionary is experiencing on a personal level and how he or she may attempt to soften the blow of re-integration into the home culture. Following this the article deals with the responsibility of mission agencies concerning the re-integration process of returned missionaries. Suggestions for the establishment of policies and procedures of re-integration are made concerning the following areas of administrative and pastoral care: communication, finance, medical care, official debriefing, formal closure, and attitude and perception.

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최주혜. "Pastoral Care of Women based on Women's Development". Journal of Pastoral Care and Counseling 20, n.º ll (mayo de 2013): 214–57. http://dx.doi.org/10.23905/kspcc.20..201305.008.

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Stevenson-Moessner, Jeanne. "Book Review and Notice: Pastoral Care of Battered Women". Journal of Pastoral Care 41, n.º 3 (septiembre de 1987): 283–85. http://dx.doi.org/10.1177/002234098704100312.

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Lee, Becky R. "The Pastoral Care of Women in Late Medieval England". Catholic Historical Review 96, n.º 1 (2010): 114–16. http://dx.doi.org/10.1353/cat.0.0622.

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6

Småberg, Maria. "Mission and Cosmopolitan Mothering". Social Sciences and Missions 30, n.º 1-2 (2017): 44–73. http://dx.doi.org/10.1163/18748945-03001007.

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This article discusses and analyzes mothering that crosses boundaries of care in spite of differences of nationality, culture and religion. Swedish missionary Alma Johansson was one of a remarkable number of women missionaries who volunteered as relief workers during the Armenian refugee crisis. These women missionaries were often seen as mothers who were ‘saving a whole generation’. The article shows how Johansson acted as an external mother and created transnational bonds of solidarity between Swedish and Armenian mothers. The close relationships became a foundation for Armenian children and women to help themselves. However, in this mothering were also ambivalences.

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Brady, Teresa B., Sue Lidums, Yuval Yaron, Mark I. Evans, Mark P. Johnson y Ralph L. Kramer. "Pastoral Care Utilization among Women Electing Pregnancy Termination for Fetal Anomalies". Fetal Diagnosis and Therapy 13, n.º 2 (1998): 123–26. http://dx.doi.org/10.1159/000020819.

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Weikert, Jeanne D. "Book Review: Women in Travail and Transition: A New Pastoral Care". Journal of Pastoral Care 46, n.º 2 (junio de 1992): 220–21. http://dx.doi.org/10.1177/002234099204600214.

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Choi, Chu-Hye. "Pastoral Care of the Poor Women - Narrative in Mark12:41-44 -". Theology and Praxis 51 (30 de septiembre de 2016): 193–222. http://dx.doi.org/10.14387/jkspth.2016.51.193.

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Daggers, Jenny. "Domestic violence against women in theological perspective: implications for pastoral care". Contact 116, n.º 1 (enero de 1995): 3–9. http://dx.doi.org/10.1080/13520806.1995.11760656.

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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, n.º 1-2 (marzo de 2005): 29–42. http://dx.doi.org/10.1177/154230500505900104.

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

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12

Orr, Judith L. "Ministry with Working-Class Women". Journal of Pastoral Care 45, n.º 4 (diciembre de 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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13

Cooper-White, Pamela. "Intimate Violence Against Women: Trajectories for Pastoral Care in a New Millennium". Pastoral Psychology 60, n.º 6 (4 de mayo de 2011): 809–55. http://dx.doi.org/10.1007/s11089-011-0354-7.

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14

Jeal, Roy R. y Linda A. West. "Rolling Away the Stone: Post-Abortion Women in the Christian Community". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, n.º 1 (marzo de 2003): 53–64. http://dx.doi.org/10.1177/154230500305700108.

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This article seeks to bring to awareness and address the issues of a neglected group of people in need of pastoral care: women who have had an abortion. It offers some commentary regarding what many women experience following an abortion, focuses on the story of a specific woman, and goes on to offer a biblical perspective for a pastoral response to their needs. Responses to the article are offered by a healthcare chaplain and a seminary professor.

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15

Kwon, Jin-Sook. "Feminist Pastoral Counseling and Pastoral Care for Christian Women’s Experiencing Mid Life Crises with Emphasis on Christian Women Clients". Theology and Praxis 59 (30 de mayo de 2018): 439–78. http://dx.doi.org/10.14387/jkspth.2018.59.439.

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16

Obelenienė, Birutė y Aušrelė Krunglevičiūtė. "Pastoral Care for Women with Regret for the Loss of an Unborn Child". Procedia - Social and Behavioral Sciences 159 (diciembre de 2014): 517–23. http://dx.doi.org/10.1016/j.sbspro.2014.12.416.

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17

Weikert, Jeanne D. "Book Review and Note: Through the Eyes of Women: Insights for Pastoral Care". Journal of Pastoral Care 52, n.º 2 (junio de 1998): 205–7. http://dx.doi.org/10.1177/002234099805200219.

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18

Marshall, Joretta L. "Pro-Active Intercultural Pastoral Care and Counseling with Lesbian Women and Gay Men". Pastoral Psychology 59, n.º 4 (14 de abril de 2009): 423–32. http://dx.doi.org/10.1007/s11089-009-0203-0.

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RIDER, CATHERINE. "The Pastoral Care of Women in Late Medieval England - By Beth Allison Barr". History 94, n.º 315 (julio de 2009): 388–89. http://dx.doi.org/10.1111/j.1468-229x.2009.00461_11.x.

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20

Waters, Jean. "Book Review: In Her Own Time: Women and Developmental Issues in Pastoral Care". Journal of Pastoral Care 55, n.º 1 (marzo de 2001): 117–19. http://dx.doi.org/10.1177/002234090105500119.

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21

Clinebell, Howard. "Pastoral Psychology and Care in the People's Republic of China". Journal of Pastoral Care 40, n.º 4 (diciembre de 1986): 367–80. http://dx.doi.org/10.1177/002234098604000411.

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Reports on a two-week study tour of The People's Republic of China designed to learn about care-giving practices in the church and the wider Chinese society and to identify possible ways of increasing collaboration between Chinese and Western care-givers. Offers observations and opinions on the historic and contemporary differences between the two cultures in a variety of areas— e.g. modes of doing pastoral care, shame versus guilt cultures, social justice and treatment of women, holistic tendencies in thinking—and opines that despite wide differences there are good possibilities for future communication and collaboration between the pastoral care deliverers of the two societies.

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22

Culbertson, Philip. "Men Dreaming of Men: Using Mitch Walker's “Double Animus” in Pastoral Care". Harvard Theological Review 86, n.º 2 (abril de 1993): 219–32. http://dx.doi.org/10.1017/s0017816000031163.

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In her recent book Backlash: The Undeclared War Against American Women, Susan Faludi pointed out the violence endemic to the Wild Man paradigm set forth in Robert Bly's Iron John:For months, Bly has refused requests for an interview—his media interviews are largely with men—but today he accedes to a brief conversation over lunch. Between man-size bites of a sandwich, the poet says he bars women from most of his events because men need a sanctuary from a female-dominated world. “There's no place for the warrior in this country. The feminists have taken over from the Catholic priests.” And this is only the start of the female incursion. “I just see it getting worse and worse. Men will become more and more insecure, farther from their own manhood. Men will become more like women.…” What evidence does he have that all this is happening, or that feminism is actually turning men “soft”? The venerable poet flies into a sudden rage. “I don't need evidence. I have brains, that's how I know.”

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23

Godby, Katherine. "Courage in the Development of Self in Women". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, n.º 3 (septiembre de 2003): 293–304. http://dx.doi.org/10.1177/154230500305700305.

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The author discusses the development of self in women, explores the role of courage inherent in this movement, and, employing existentialist notions of courage as authenticity, explicates how these notions may lead to the development of a stronger sense of self. Notes as well that this development of self entails a dangerous complexity and that pastoral care providers will want to aid women in holding together both autonomy and connection.

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24

Kopacz, Marek S., Bruce D. Feldstein, Cecille Allman Asekoff, Rabbi Maurice S. Kaprow y Rebecca Smith-Coggins. "A Look at Israel’s Next Generation of Spiritual and Pastoral Care Providers". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 70, n.º 4 (diciembre de 2016): 291–93. http://dx.doi.org/10.1177/1542305016676497.

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This brief report looks at the demographics as well as professional background and experiences of a sample of Israeli chaplains. An online survey was distributed to 39 Israeli chaplains, yielding a response rate of n = 6 (15.4%). The findings notably highlight the role of women as chaplains, supporting a religiously diverse population, and differing perspectives on the functional role of a chaplain. These findings could help facilitate discussion and future research into chaplaincy services in Israel.

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25

Roberts, Daniel L. y Joann Kovacich. "Male Chaplains and Female Soldiers: Are There Gender and Denominational Differences in Military Pastoral Care?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, n.º 2 (junio de 2020): 133–40. http://dx.doi.org/10.1177/1542305020922825.

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In this study, 15 United States Army chaplain men described the practices they engaged in when providing pastoral support to women soldiers. Many engaged in creating safe spaces for women and themselves, particularly in regard to avoiding perceptions of impropriety. Other clergy did not consider gender a factor in counseling. Some chaplains placed limitations on the amount of support they would give. This study did not determine the degree to which chaplain men were effective.

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26

Dreyer, Y. "Vroue en die sosio-kulturele narratief". Verbum et Ecclesia 20, n.º 1 (6 de agosto de 1999): 51–65. http://dx.doi.org/10.4102/ve.v20i1.1165.

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Women and the sosio-cultural narrative The socio-cultural narrative mirrors the dominant system of values in society. This system contains the values of and protects the interests of the dominant group. It is expression of the prevailing ideology of a culture. In Western society patriarchy is still the dominant ideology. Feminist hermeneutics aims to illuminate the disparity between the sexes in the socio-cultural narrative as one of more urgent problems in society. This article discusses different aspects of the “coherent philosophy” behind this socio-cultural narrative. Dominant theories in theology, which result from this ideology, are exposed. The article focuses on the role of pastoral interaction with women and points out the consequences for pastoral care.

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Whitney, Donna Krupkin. "Emotional Sequelae of Elective Abortion: The Role of Guilt and Shame". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, n.º 2 (junio de 2017): 98–105. http://dx.doi.org/10.1177/1542305017708159.

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Although estimates vary, many women experience long-term emotional, spiritual, psychological and interpersonal difficulties following abortion, including complicated grief, depression, post-traumatic stress disorder (PTSD) and relationship disturbances. Developmental, drive, object-relations and narcissism models for perinatal loss also illuminate the dynamics of post-abortion syndromes. Guilt and shame play important roles in generating and concealing post-abortion sequelae. Pastoral care and healthcare providers can increase their awareness of post-abortion sequelae and provide effective care for women experiencing these syndromes.

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28

Poss, Janice L. "Women Healing the Globe, Preserving the Tibetan Plateau". Feminist Theology 29, n.º 3 (mayo de 2021): 264–89. http://dx.doi.org/10.1177/09667350211000603.

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The Tibetan Plateau’s Permafrost is melting at an alarming rate. Six of the world’s major rivers are sourced in the Tibetan Himalayas that are warming at a faster rate than the rest of the earth. If the temperature of the region continues to increase, the rivers will dry up and the earth will warm at an even faster rate. Buddha Yeshe Tsogyal (ye shes mTsho rgyal) (757–817 CE), long considered the Mother of Tibetan Tantric Buddhism, was the consort of Padmasambhava. She reached “complete liberation” or Nirvana in a single lifetime. Her stories are preserved in rman thar. Her life was an exemplary practice of compassion, responsible care, and non-violence toward all sentient beings and the world. Can we follow her proto-eco-feminist example? Can we build responsible care for our planet and humanity across disciplines and faith traditions? What does compassionate, non-violent Buddhist thought and Roman Catholic pastoral care bring to eco-feminism? Can an eco-feminist epistemology informed by Buddhist EcoDharma construct programs of sustainability into humanity’s excessive habits integrating science’s ability to quantify, with Buddha nature? Can Catholicism’s pastoral ability to show dependence on God, the peaceful, compassionate Creator of all allow us to see our dependence on God and our earth? Many women have already begun this work around the globe. In 2002, Rosemary Radford Ruether brought 16 women together from around the globe in Women Healing Earth: Third World Women on Ecology, Feminism, and Religion to tell us how they are doing it and succeeding. Each is highlighted here for their visions on how to heal the planet at the grassroots level. From their insights, this article explores their contributions as being still relevant today and adding new concerns about the dangers arising on the Tibetan Plateau. The article emphasizes their ideas, provides a warning and other ideas that collective activation might inspire to address climate change.

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Kennedy, Margaret. "Sexual Abuse of Women by Priests and Ministers to Whom They Go for Pastoral Care and Support". Feminist Theology 11, n.º 2 (enero de 2003): 226–35. http://dx.doi.org/10.1177/096673500301100213.

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Hussain, Jamie. "A Global Perspective on Violence Against Women with Disabilities: Evaluating the Response of Pastoral Care and Religious Organizations". Canadian Journal of Disability Studies 2, n.º 2 (13 de mayo de 2013): 58. http://dx.doi.org/10.15353/cjds.v2i2.82.

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Kirk, Elizabeth. "Women academics at Royal Holloway and Bedford Colleges, 1939–69". Historical Research 76, n.º 191 (1 de febrero de 2003): 128–50. http://dx.doi.org/10.1111/1468-2281.00169.

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Abstract This article examines the relationship between female academics and domesticity at Royal Holloway and Bedford Colleges between 1939 and 1969. Women scholars in particular have had to juggle the demands of pastoral care and research and the former often took priority, which meant that women lagged behind men in academic publications. The evidence shows that, even though the balance of power in academic appointments shifted dramatically from women to men during this period, Royal Holloway was still committed to employing single women who would live in the college. By contrast Bedford employed women who often combined work and marriage. However, neither model of academic womanhood enabled women who taught at these colleges to escape the notion that femininity rendered them incapable of wielding authority.

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Waturandang, Melissa M. F. y Leonardo Caesar Dendeng. "PERAN LAKI-LAKI DAN PEREMPUAN DALAM KEJADIAN 1-3 DAN IMPLIKASI TERHADAP PASTORAL DI GEREJA MASEHI INJILI DI MINAHASA JEMAAT YERUSALEM PAAL DUA MANADO". POIMEN Jurnal Pastoral Konseling 1, n.º 1 (29 de junio de 2020): 40–49. http://dx.doi.org/10.51667/pjpk.v1i1.106.

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ABSTRACT The purpose of this study is (1) analyzing the roles of men and women in Genesis 1-3, (2) identifying and analyzing the roles of men and women in the family in the Church (3) analyzing and describing the pastoral church about the role of men and women in the family of the Church. This research is a qualitative study, with a socio-historical analysis to analyze the text of Genesis 1-3, at the Evangelical Christian Church in Minahasa (GMIM) of the Jerusalem Paal Dua Church in Manado in 2018. Data is collected through interpretation, observation, interview and documentation study. From the results of the analysis and interpretation of the data obtained an indication that: (1) the roles of men and women in Genesis 1-3 are not equal, where men are still higher, according to the context in the agrarian society at that time (2) the role of men men and women in the family even though it is in the context of a networked society but still unequal, where men are still higher as in an agrarian society because the congregation still reads the Bible without knowing the context of writing (3) the Church still has not seen the role of men and women who equivalent as something important in pastoral care because it indirectly still preserves patriarchal views as in agrarian societies. From these findings it is recommended that (1) the congregation read the Bible according to the context because even though the message of the Word of God remains the same but the context and readers change (2) the church in pastoral ministry is advised to teach the congregation to read the Bible according to context, not to be constrained by the context at the time of writing The Bible but teaches the liberating Word of God and dynamic faith.

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Lee, Boyung. "Caring-self and Women's Self-esteem: A Feminist's Reflection on Pastoral Care and Religious Education of Korean-American Women". Pastoral Psychology 54, n.º 4 (marzo de 2006): 337–53. http://dx.doi.org/10.1007/s11089-005-0004-z.

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Illu, Jonidius. "PERAN GEREJA DALAM PELAYANAN PASTORAL TERHADAP PASANGAN HAMIL SEBELUM MENIKAH". Phronesis Jurnal Teologi dan Misi 3, n.º 1 (12 de agosto de 2020): 23–33. http://dx.doi.org/10.47457/phr.v3i1.47.

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One focus of church service is to prepare Christian families who live righteously through premarital counseling.Marriage is prepared for a lifetime.One of the efforts of the church in realizing church members who live holy lives is by giving teachings about love and choosing a partner according to the Bible so that church members do not commit adultery and sexual intercours outside of marriage which results in pregnancy outside of marriage. This study aims to understand marriage and build a Christian family that is in accordance with the Bible and provide understanding that having sexual relation not within the container of Christian marriage is adultery so that both men and women need to confess their sins before God. It was concluded that the Church is responsible for providing pastoral care to couples who become pregnant out of wedlock.The church in carrying out the principle of love still observes the rules so that the maturity of the church members become realized.

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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, n.º 2 (10 de julio de 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 but deliberate acts of sacrifice and service continue to pose missiological invitations and challenges to the church. Therefore, the article also builds an initial “mama theology” of the church on mission by examining where images in Isaiah and impulses in mission today intersect with the themes in the women’s writing.

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Yimam, Abdu, Girmatsion Fisseha, Mebrahtu Kalayu y Etsay Woldu Anbesu. "Contraceptive Use and Its Associated Factors among Women Who Gave Birth within 12 Months in Dubti Town, Pastoral Community, of Afar Region Northeast, Ethiopia". Journal of Pregnancy 2021 (6 de julio de 2021): 1–8. http://dx.doi.org/10.1155/2021/6617189.

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Introduction. Substantial numbers of women are not using contraceptives in their postpartum period and die due to avoidable causes related to birth complications. Contraceptives use within 12 months of childbirth has given less attention in Ethiopia. Thus, this study is aimed to assess contraceptive use and its associated factors among women who gave birth within 12 months in Dubti town, pastoral community of Afar region, Ethiopia. Methods. A community-based cross-sectional study was conducted among 342 women in the Dubti town. A systematic random sampling technique was employed to identify and enroll women. Data were collected using a pretested, structured, and interviewer-administered questionnaire. Descriptive statistics were done, and logistic regression analysis was employed to identify the factors associated with contraceptive use. The statistical association was measured by odds ratio with a 95% confidence interval. p value < 0.05 was considered as statistically significant. Results. In this study, 103 (30.1%) [95% CI: 25.4%, 35.1%] women have used contraceptives. Women who had secondary educational level ( AOR = 3.53 , 95% CI (1.68, 7.36), had antenatal care follow-up ( AOR = 1.93 , 95% CI (1.01, 3.69), and visited by health worker after delivery ( AOR = 2.54 , 95% CI (1.37, 4.68) were associated with increased odds of contraceptives use. Conclusions. This study revealed that the prevalence of contraceptive use was low compared to the national recommended figure. Secondary educational level, having antenatal care follow-up, and being visited by health workers after delivery were predictors of contraceptive use. Thus, increase the educational status of women, antenatal care follow-up service, and visiting after delivery by health workers are important interventions to promote the use of contraceptives in the postpartum period.

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Springer, Rabbi Mychal B., Andrew J. Weaver, Rabbi Chaim Linderblatt, Rabbi Beth Naditch, Rabbi Avraham Newman, Rabbi Nadia Siritsky, Kevin J. Flannelly y Larry VandeCreek. "Spirituality, Depression, and Loneliness among Jewish Seniors Residing in New York City". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, n.º 3 (septiembre de 2003): 305–18. http://dx.doi.org/10.1177/154230500305700306.

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This article reports the results of research that examined a randomized group of 118 Jewish seniors who were clients of one of three Jewish social service agencies in New York City. They were interviewed by four Clinical Pastoral Education residents at the Jewish Institute for Pastoral Care. During the interview, participants were asked to respond to the questions contained in the Brief Depression Scale, Version 3 of the UCLA Loneliness Scale, and the Index of Core Spiritual Experience—INSPIRIT. A statistically significant positive correlation was found between the depression and loneliness scores, r(116) = .56, p< .001. Spirituality was not correlated with either of these scales. Both depression and loneliness were significantly higher among women, among people who had physical impairments and those who had been victims of Nazi persecution. Depression and loneliness were inversely related to participants' ability to venture out of their house and to their relationship with their families. Having a sense of meaning or purpose in life was also inversely related to depression and loneliness. Spirituality tended to be higher among women, those participants with more years of religious education, and those with physicals impairments, but only the gender effect was statistically significant.

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Morris, Philip. "Governing Body of the Church in Wales". Ecclesiastical Law Journal 11, n.º 1 (10 de diciembre de 2008): 94–97. http://dx.doi.org/10.1017/s0956618x09001719.

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In April, a Bill was considered to enable women to be consecrated as bishops. The most crucial amendment for consideration was that ‘the Bench of Bishops will provide pastoral care and support for those who in conscience cannot accept the ordination of women as priests and bishops through the ministry of an Assistant Bishop or Bishops’. The Archbishop resisted the amendment on the grounds that, if it were passed, the Church would be appointing a male bishop who had doubts about the validity of the orders of a woman bishop. Such a bishop and his followers would have real doubts as to whether the sacraments presided over by her were real sacraments, and real doubts about whether anyone ordained by her, male or female, was actually ordained.

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Stammers, Hannah R. "The Theological Language of Anorexia: An Argument for Greater Rapprochement between Chaplains and Physicians". Feminist Theology 28, n.º 3 (mayo de 2020): 282–96. http://dx.doi.org/10.1177/0966735020906951.

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This article explores the theological themes prevalent in the language of anorexia nervosa by briefly exploring extant literature in the field before reporting on the author’s qualitative fieldwork with Christian women with anorexia nervosa. Sufferers, both those from religious and non-religious backgrounds, often convey their understanding of their illness in theological and moral language, using terms such as ‘sin’ and ‘sacrifice’. The use of theological frameworks on ‘Pro-Ana’ internet forums is also considered. The article concludes by considering the implications of this use of theological language for pastoral and chaplaincy care, and argues that highly skilled mental health chaplains would be of benefit to treatment models for anorexia nervosa and that community church leaders can pay a crucial role in long-lasting recovery, particularly for anorexic women who profess a Christian faith.

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Classen, Albrecht. "Katie Ann-Marie Bugyis, The Care of Nuns: The Ministries of Benedictine Women in England During the Central Middle Ages. Oxford: Oxford University Press, 2019, xx, 365 pp., 18 fig., 10 tables, 2 maps." Mediaevistik 32, n.º 1 (1 de enero de 2020): 391–93. http://dx.doi.org/10.3726/med.2019.01.79.

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It is a standard assumption that women have never played a significant role within the Catholic Church. Until today, virtually all administrative posts are held by male clerics, which has regularly been explained and justified by theological/biblical arguments. But reality might be quite different, as Katie Ann-Marie Bugyis is now trying to demonstrate through an extensive analysis of relevant documents pertaining to Benedictine nuns in England during the central (or high) Middle Ages. These documents include chronicles, saints’ lives, letters, charters, and others. The issue focuses on the range of possibilities granted to nuns to exercise their own authority in terms of pastoral care, including confessions and ministry.

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Ashencaen Crabtree, Sara y Chris Shiel. "“Playing Mother”: Channeled Careers and the Construction of Gender in Academia". SAGE Open 9, n.º 3 (julio de 2019): 215824401987628. http://dx.doi.org/10.1177/2158244019876285.

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Gender discrimination in the academy globally is widely recognized in terms of faculty ranking and career progression rates. U.K. national data notes the lower research recognition of women scholars as well as gendered pay gaps. This article reports on a qualitative study of women academics across discipline groups at a British post-1992 corporate university. Focus group discussion findings suggest that gendered career pathways are implicated in hindering the career progression of women academics. Participants perceive themselves to be regularly channeled into feminized teaching and administrative roles considered to be less advantageous routes to progression than elite and masculinized research routes. This together with the affective intensity of academic tasks that perform as emotional labour in relation to pastoral care are critically examined as examples of both essential and essentialized roles, where key “mothering” duties and “housekeeping” academic roles are allocated primarily to women academics. However, although regarded as vital, gendered roles and tasks are insufficiently recognized and rewarded by the bureaucratic processes that exploit them for institutional ends.

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Griffiths, Fiona J. "The Cross and the Cura monialium: Robert of Arbrissel, John the Evangelist, and the Pastoral Care of Women in the Age of Reform". Speculum 83, n.º 2 (abril de 2008): 303–30. http://dx.doi.org/10.1017/s0038713400013348.

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Boursier, Helen. "Faithful Doxology: The Church’s Allyship with Immigrants Seeking Asylum". International Bulletin of Mission Research 41, n.º 2 (20 de febrero de 2017): 170–77. http://dx.doi.org/10.1177/2396939317693716.

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Given the mass human movement from Central America to the United States, the church needs to rethink its mission strategy for its humanitarian involvement with these immigrants seeking asylum. Looking through the hermeneutical lens of practical theology and its attention to contextualized praxis, the article situates the argument in conversation with qualitative research that emerged from a pastoral care ministry inside an immigrant family detention facility. The voices of these Central American women and children seeking asylum serve to contextualize, localize, humanize, and testify to the unjust reality of mass migration. The proposal endorses a missional hermeneutic that prioritizes allyship with asylum seekers as the church’s witness to the justness of God.

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BRAND, NATALIE. "UNIO CUM CHRISTO AND REFORMED COMPLEMENTARITY". CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, n.º 2 (22 de octubre de 2018): 81–93. http://dx.doi.org/10.35285/ucc4.2.2018.art5.

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This article highlights the reticence of the Reformed community toward spirituality, which is devastating in light of our chief end “to glorify God and enjoy him forever” (Westminster Shorter Catechism 1). Reformed spirituality, seemingly short of a lively biblical contemporary expression, needs to be rekindled in a way consistent with its heritage. An increased complementarian practice among the Reformed will assist in such a spiritual reanimation, in the form of a corporate Reformed spirituality founded upon union with Christ. An initial trace of a feminine enjoyment of union with Christ demonstrates this proposal, and, in the spirit of semper reformanda, a discussion of areas for an improved complementarity in the pastoral care and employment of women and of the absence of Reformed female scholars follows.

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Traeger, Lara, Sheila Cannon, Nancy L. Keating, William F. Pirl, Christopher Lathan, Michelle Y. Martin, Yulei He y Elyse R. Park. "Race by Sex Differences in Depression Symptoms and Psychosocial Service Use Among Non-Hispanic Black and White Patients With Lung Cancer". Journal of Clinical Oncology 32, n.º 2 (10 de enero de 2014): 107–13. http://dx.doi.org/10.1200/jco.2012.46.6466.

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Purpose This study examined race by sex differences in depression symptoms and psychosocial service use (pastors, social workers, mental health workers, support groups) among patients with lung cancer. Patients and Methods The multiregional Cancer Care Outcomes Research and Surveillance study surveyed black and white adults with stages I to III lung cancer (n = 1,043) about depression symptoms, interest in help for mood, and psychosocial service use. Multivariable logistic regression was used to evaluate race/sex differences in depression symptoms (modified Center for Epidemiologic Studies Depression Scale ≥ 6) and psychosocial service use, independent of demographic, clinical, psychosocial, and behavioral covariates. Results A total of 18.2% screened positive for depression symptoms. This proportion was highest among black men (24.7%), followed by white women (20.6%), black women (15.8%), and white men (15.0%). In adjusted analyses, white women showed greater risk for depression symptoms relative to black women (P = .01) and white men (P = .002), with no other differences among groups. Black patients were less likely than white patients to receive desired help for mood from their doctors (P = .02), regardless of sex. Among all patients, black women were most likely to have contact with pastoral care and social work. Conclusion Race and sex interacted to predict risk of depression symptoms. Covariates accounted for elevated risk among black men. White women showed greater risk than black women and white men, independent of covariates. Black patients may experience greater barriers to receiving help for mood from their doctors. Race by sex differences in contact with psychosocial services highlight potential differences in the extent to which services are available, acceptable, and/or sought by patients.

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Våga, Bodil Bø, Karen Marie Moland y Astrid Blystad. "Boundaries of confidentiality in nursing care for mother and child in HIV programmes". Nursing Ethics 23, n.º 5 (agosto de 2016): 576–86. http://dx.doi.org/10.1177/0969733015576358.

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Background: Confidentiality lies at the core of medical ethics and is the cornerstone for developing and keeping a trusting relationship between nurses and patients. In the wake of the HIV epidemic, there has been a heightened focus on confidentiality in healthcare contexts. Nurses’ follow-up of HIV-positive women and their susceptible HIV-exposed children has proved to be challenging in this regard, but the ethical dilemmas concerning confidentiality that emerge in the process of ensuring HIV-free survival of the third party – the child – have attracted limited attention. Objective: The study explores challenges of confidentiality linked to a third party in nurse–patient relationships in a rural Tanzanian HIV/AIDS context. Study context: The study was carried out in rural and semi-urban settings of Tanzania where the population is largely agro-pastoral, the formal educational level is low and poverty is rife. The HIV prevalence of 1.5% is low compared to the national prevalence of 5.1%. Methods: Data were collected during 9 months of ethnographic fieldwork and consisted of participant observation in clinical settings and during home visits combined with in-depth interviews. The main categories of informants were nurses employed in prevention of mother-to-child transmission of HIV programmes and HIV-positive women enrolled in these programmes. Ethical considerations: Based on information about the study aims, all informants consented to participate. Ethical approval was granted by ethics review boards in Tanzania and Norway. Findings and discussion: The material indicates a delicate balance between the nurses’ attempt to secure the HIV-free survival of the babies and the mothers’ desire to preserve confidentiality. Profound confidentiality-related dilemmas emerged in actual practice, and indications of a lack of thorough consideration of the implication of a patient’s restricted disclosure came to light during follow-up of the HIV-positive women and the third party – the child who is at risk of HIV infection through mother’s milk. World Health Organization’s substantial focus on infant survival (Millennium Development Goal-4) and the strong calls for disclosure among the HIV-positive are reflected on in the discussion.

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Turner, Roger. "Bonds of Discord: Alternative Episcopal Oversight Examined in the Light of the Nonjurring Consecrations". Ecclesiastical Law Journal 3, n.º 17 (julio de 1995): 398–409. http://dx.doi.org/10.1017/s0956618x00000405.

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In this paper I offer some warnings regarding the scheme for alternative episcopal oversight now embodied in the Act of Synod passed by the House of Bishops and published as Appendix B to Ordination of Women to the Priesthood: Pastoral Arrangements. These arrangements provide sacramental care as well as oversight for opponents of the ordination of women to the priesthood. Furthermore, the scheme is intended to serve two purposes: first, to safeguard the position of bishops and other clergy opposed to women's ordination; secondly, to ensure a continuity of such bishops and clergy. That the scheme is flawed becomes apparent when one examines it in the light of an arrangement devised at the end of the 17th century. The arrangement had been intended to secure the episcopal oversight of the body, both clerical and lay, which separated itself from the Church of England in 1690–91. The separation stemmed from its members feeling themselves unable to take the oaths of allegiance to William and Mary; hence the term ‘Nonjurors’.

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Sinton, Vera. "Women in Travail and Transition: A New Pastoral Care. Edited by Maxine Glaz and Jeanne Stevenson Moessner. Minneapolis, Fortress Press, 1991. Pp. xii + 225. No price." Scottish Journal of Theology 48, n.º 1 (febrero de 1995): 99–101. http://dx.doi.org/10.1017/s0036930600037327.

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Curran, Kimm. "Beth Allison Barr. The Pastoral Care of Women in Late Medieval England. Gender in the Middle Ages Series. Woodbridge: Boydell & Brewer Ltd., 2008. Pp. 171. $95.00 (cloth)." Journal of British Studies 48, n.º 4 (octubre de 2009): 985–86. http://dx.doi.org/10.1086/644795.

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Diener, Laura Michele. "Beth Allison Barr, The Pastoral Care of Women in Late Medieval England. (Gender in the Middle Ages, 3.) Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, 2008. Pp. x, 171. $95." Speculum 85, n.º 1 (enero de 2010): 117–18. http://dx.doi.org/10.1017/s0038713409990042.

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