Women in church work

Kathleen O'Donnell Tallent

The purpose and goals of this project are to describe the ways that women pastoral associates exercise their ministry through an indepth study of their experiences in the Archdiocese of Baltimore. This prominent diocese offers a unique base for the study of this significant position for women that has emerged in the Post-Vatican II Church. The project examines the well-being and morale of women pastoral associates, compares their progress from 1980-1991, and investigates their perception of the support they receive.

The methodology comprises: personal background and historical leadership role of Maryland: a theological foundation for women in ministry from the perspective of systemic grieving and transformation; an overview of the development of the ministry in the Baltimore diocese; a twofold appraisal of pastoral associates comparing the 1980 Simmons' survey and an updated 1991 questionnaire with corollary assessments and interviews with bishops, pastors, parishioners, and diocesan personnel.

The group surveyed were active members of the Pastoral Associates Association whose background, until recently, has been predominantly women religious. Survey results point toward changes in duties and responsibilities from earlier experiences of direct involvement in visiting parishioners to training parish ministers and more programmatic and pastoral leadership activities. Acceptance from parish and community groups have steadily increased while there have been varying degrees of support from bishops in the diocese. The work is viewed as satisfying and as an opportunity to use abilities creatively in a responsible position; yet, conversely, there is recognition of the position's flat career path. Although pastoral associates see their ministry from the perspective of Church as Servant, nevertheless, they desire equal partnership in ministry and a model of Church as Community of Disciples. They express interest and need for continuing education in collaboration with pastoral colleagues.

Lisa F. Turner

The purpose of this study was to explore how church directors of women’s ministry (DWM) create intergenerational programs for women. If DWM are equipped to plan intergenerational programs, they will be able to contribute in greater ways to the church’s overall mission.
The study employed a qualitative design using semi-structured interviews with six directors of women’s ministry who lead an intergenerational women’s ministry. Four research questions guided this study: What planning process do DWM use to create intergenerational programs for women? What are the outcomes for which DWM create intergenerational programs for women? What challenges do DWM face in creating intergenerational programs for women? What leadership strategies do DWM employ to navigate the challenges of creating intergenerational programs for women?
The literature review focused on three areas related to the Biblical framework of relationships, intergenerational worldview differences, and leadership agility. The literature, the research questions, and the data are inseparable throughout the study. They are woven together in this exploration of creating intergenerational programs where women of all ages can build meaningful relationships and grow spiritually.
The study found that it is extremely important to have an intergenerational leadership team in order to create an intergenerational ministry. A surprising finding was the criteria some DWM use to measure success. Rather than utilizing attendance as the measure, one used how many women were involved in making the event happen. The study also found three major challenges that DWM must overcome when creating an intergenerational ministry: resistance to change, technology, and competition with other women’s ministries. Another finding was that leadership agility is a necessity for DWM because in today’s world change is inevitable and they must be ready to adapt to the unexpected. The study concluded with practical suggestions and recommendations.

Gwen Ann Gustafson-Zook

This research project explores the theological meaning in knitting for a small group of contemporary Mennonite women. Using Interpretive Phenomenological Analysis, including a five-week focus group (Knitting Circle) and intensive interviews, the study validates knitting as embodied theological practice. This research expands understanding of “doing theology” to include making things as a means of embodied theology, thus adding breadth, balance, and substance to the experience of doing theology. The results of this study promote an understanding of lived theology that celebrates creativity and embodied practice as significant and realistic expressions of faith as well as a means of doing theology.

Franklin Mizzi

This project is designed to provide evidence that an understanding of the relationships between men and women which are based on superior-inferior positions, and that women are subordinate to men cannot be validated.

Chapter One presents perceptions of power from a purely social science perspective and from a theological perspective.

Chapter Two investigates some sections of the Old and New Testaments, and some formative theologians who have had great influence on various Christian belief systems, to determine if these sources favor the dominance of men over women.

Chapter Three is devoted to how women see themselves in the current situation in society, in the church, and in marriage. Some feminist authors and social scientists who discuss equality of the sexes or the lack of it are given the opportunity to state their cases.

Chapter Four is a presentation of three case studies in which various psychotherapeutic models were used in thecounseling sessions. This chapter demonstrates the impact of the abuse of power, and suggests that correcting this misuse of power gives hope of establishing the solidity such unions should have.

Chapter Five is a series of summary reflections based on the project as a whole, with particular attention to the three case studies. The vulnerable sharing of power in a loving way does not diminish the bonds of marriage. In fact, the bonds of marriage are strengthened to weather storms when there is vulnerable sharing of power.

Jenifer Christine Wakefield D.Ed.Min.

January 22, 1973, opened the door for legally obtaining abortion upon demand. This legal decision allowed women from all levels of society to have abortions. The psychological impacts of abortion touch the local church as four out of ten women who have chosen abortion attend a church. Planned Parenthood [PP], the world’s largest abortion provider—reports 43 percent of all women will experience abortion at least once by forty-five years of age.
The American Psychological Association [APA] denies the existence of psychological distress after abortion. The reader will soon discover the contradictory nature of the 2008 APA report and the stance of the Task Force on Mental Health and Abortion [TFMHA] whether or not abortion causes a negative psychological impact. Through specific research, the project will show that women who choose abortion and experience adverse effects need to be able to turn to the local church, and the local church needs to have trained leaders in restorative care ministries to help post-abortive women. This project will reveal the links between abortion and negative psychological impacts and possible long-term physical and emotional issues. Finally, this project will suggest a ministry training model for leaders in the church through biblical counseling.
Chapter 1 shows the history of abortion and its impacts on women. Chapter 2 contrasts how the world and evangelical church care for post-abortive women. Chapter 3 reveals the results of an anonymous survey of ministry leaders and why a need exists for biblical counseling in the church. Chapter 4 explains why discipleship and biblical counseling are needed for women. Finally, chapter 5 presents a training model on how to help post-abortive women in the church through biblical counseling.

Vanessa Bickle D.Min.

Refusal of gifts as a result of stereotypical gender biases based on patriarchal ideologies negatively impacts women and men in the service of the church. Through qualitative and quantitative methods, it was recognized that ecclesial practices like role limitations, gender-based ministry, and forced identities contribute to experiences of exclusion, shame, and potentially gender incongruence. The failure of church leaders to recognize and eliminate these practices leads to the estrangement of women from the church and from God. Rigid gender normativity and the false association of non-stereotypical gender behaviors with the morality of sexuality prevents the church from being a community pointed toward God with its doors open to all those seeking refuge. Ecclesiastical essentialism is proposed as a transformative model that allows men and women to fully engage in the life of the church today without concern for unyielding gender binaries, serving the church as God intended when male and female were created in the image of God. Accompanying methods for reconciling detrimental ecclesial practices are provided.

Kyung Sik Bae

"The purpose of this project is to burgeon women's leadership of Maasai in the ten churches established in Longido district in Tanzania. Women's leadership plays a pivotal role in the evangelization of Maasai. I would refer this model to the Bible Women that is manifested in the history of World Mission, especially in the early days of the Korean Mission era, which has a powerful effect in the mission field. Most women in Africa are reduced in the value of women by the male-dominated cultural patterns. Furthermore, women of Maasai are limited to pregnancy, childbirth, and nurturing by the idiosyncratic social status and role established by traditional culture. Due to this influence of African culture, women's role is reduced even in the church and is regarded as less important than men. Just as the sex ratio of all churches in the world is much more women, Maasai churches in Longido are filled with women, and the women sustain the church. This project uncovers that Maasai women are restoring the image of God through which they are constructing the women's role in the church as well as in the community." -- Leaf [2].

Duane Sterling Sims M.A.

This paper is concerned with the case story of Starry Hasmatali, who was raised in Trinidad and immigrated to Canada: first to Toronto and then to Moose Jaw. I have decided to interview her in particular, because she was an integral member of an historic Indo-Pentecostal family in the Church of God (Cleveland TN), in Trinidad. With her late husband, Edward D. Hasmatali, they brought the Church of God (CoG) to the island, and were deeply involved in leadership training and church planting.

Indo-Trinidadian Pentecostalism seems to be somewhat of an overlooked area of academic study, thus in interviewing Starry, I will seek to uncover their experiences in ministry in Trinidad and Canada, particularly in relation to their historic connection to the Church of God. I have also chosen to concentrate upon Indo- Trinidadian Pentecostals, since they comprise a significant section of the population of that country.

Elena Melnikova

The project responds to women’s hesitance to accept leadership in church regardless of numerous examples found in Methodist heritage. Data analyses indicated that women need empowerment coming from a Bible story interpretation, its personal appropriation and self-awareness gained through sharing stories. The author wrote from the pluralistic ministry perspective and used feminist theology and the Old Testament story of the patriarch Jacob to empower women through storytelling to take on leadership in ministry. The project curriculum addressed questions of calling, promise, growth, conversion and maturation, and could be widely applied in the church and seminary education.

[Note about entry: Abstract submitted to the Atla RIM database on behalf of the author. The text appears in its entirety as it does in the original abstract page of the author’s project paper. Neither words nor content have been edited.]

Esther H Sanborn

Currently, the majority of lay ministers in the U.S. Catholic Church are women; wisdom can be gained from experience of women who have persisted long-term in lay ministry. Divine imagery in the spiritual lives of twelve women lay ministers from greater Chicago was explored through qualitative interviews. Using practical theology methods, findings of this ethnographic research was engaged with dialogue partners from Christian tradition and contemporary disciplines--Teresa of Avila's The Interior Castle, psychology-spiritual development theories, and feminist theological perspectives. From these mutually critical conversations emerged implications for the formation of lay minsters and proposals for ongoing praxis.