Ackermann, Denise M. “‘A Voice Was Heard in Ramah’: A Feminist Theology of Praxis for Healing in South Africa.” In Liberating Faith Practices: Feminist Practical Theologies in Context, edited by Denise M. Ackermann and Riet Bons-Storm, 75–102. Louvain: Peeters Publishers, 1998.
Ackermann, Denise M. “From ‘difference’ to Connectedness: A Feminist View of the Question of Difference.” In Religion and the Reconstruction of Civil Society: Papers from the Founding Congress of the South African Academy of Religion, January 1994, edited by John W. De Gruchy and S. Martin, 261–75. Pretoria: Unisa Press, 1995.
Ackermann, Denise M. “From Violence to Healing: The Struggle for Our Common Humanity.” In Beyond Colonial Anglicanism: The Anglican Communion in the Twenty-First Century, edited by Ian T. Douglas and Pui-lan Kwok, 101–20. New York, NY: Church Publishing Inc, 2001.
AbstractThe article deals with the liberating impulse of practical theology in regard to women's ministries in the church in South Africa. Liberating praxis is a common concern of both practical theology and feminist theology, and both need to identify and change that for ministry. Authoritarian and hierarchical church structures prevent women from exercising their ministries and deprive the church of vast resources.
Ackermann, Denise M., Jonathan A. Draper, and Emma Mashinini, eds. Women Hold up Half the Sky: Women in the Church in Southern Africa. Pietermaritzburg: Cluster Publications, 1991.
Akintunde, Dorcas O. “Vestiges of Indigenous Spirituality in the Practices of Women in African Independent Churches: The Nigerian Experience.” Journal of African Christian Thought 11, no. 2 (December 2008): 42–48.
Amoah, Elizabeth. “The Woman Who Decided to Break the Rules.” In New Eyes for Reading: Biblical and Theological Reflections by Women from the Third World, 3–4. Geneva: World Council of Churches, 1986. -.
Bailey, Barbara E. “Feminization of Poverty across Pan-African Societies: The Church’s Response -- Alleviative or Emancipatory?” In Religion and Poverty: Pan-African Perspectives, edited by Peter J. Paris, 39–65. Durham, NC: Duke University Press, 2009.
Björk, Sara. “The Unveiling of the Patriarchal Church: African Women Theologians in Search of Ecclesiological Transformation in the Struggle against HIV and AIDS.” Svensk Missionstidskrift 94, no. 3 (2006): 305–32.
Botha, Annelie. “Yolanda Dreyer: Haar proses van bewusmaking – ’n Waarderende refleksie op haar bydrae tot die akademiese diskoers ten opsigte van die temas gender, huwelik en seksualiteit.” HTS Teologiese Studies / Theological Studies 73, no. 4 (2017): 12.
Bryant-Davis, Thema, Katurah Cooper, Alison Marks, Kimberly Smith, and Shaquita Tillman. “Sexual Assault Recovery in the Aftermath of the Liberian Civil War: Forging a Sisterhood between Feminist Psychology and Feminist Theology.” Women & Therapy 34, no. 3 (July 2011): 314–30.
AbstractCross-border feminist collaborations enhance efforts to combat violence against women, including sexual violence. Sexual assault was a pervasive human rights violation perpetrated against many Liberian women during the over decade long Civil War. Based on a review of the mental health literature focusing on the realities of this crime against humanity in the lives of Liberian women, thirteen interviews were conducted with Liberian Church leaders. The participants and the first and second authors are collaborators on faith-based initiatives aimed at serving and empowering Liberian women and girls through the African Methodist Episcopal Church. Interviewees highlight the effects, dynamics, needs, and solutions for Liberian women attempting to recover from these atrocities. This article utilizes feminist theology and feminist psychology as a frame for understanding the experiences of Liberian sexual assault survivors and feminist cross-border collaborations in West Africa.
Bujo, Bénézet. “Feministische Theologie in Afrika.” Stimmen Der Zeit 206, no. 8 (August 1988): 529–38.
Chirongoma, Sophie. “Karanga-Shona Rural Women’s Agency in Dressing Mother Earth: A Contribution towards an Indigenous Eco-Feminist Theology.” Journal of Theology for Southern Africa 142 (March 2012): 120–44.
Chisale, Sinenhlanhla S., and Olehile Buffel. “The Culturally Gendered Pastoral Care Model of Women Caring for Refugee Girls in a Context of HIV/AIDS.” Studia Historiae Ecclesiasticae 40 (August 2014): 285–303.
AbstractIntroducing Feminist Theology responds to the questions What is feminist theology? and Why is it important? by considering the perspectives of women from around the globe who have very diverse life experience and relationships to God, Church and creation. Clifford introduces the major forms of feminist theology: radical, reformist, and reconstructionist, and highlights some of their specific characteristics.
Dube, Musa W. “‘Go Therefore and Make Disciples of All Nations’ (Matt 28:19a): A Postcolonial Perspective on Biblical Criticism and Pedagogy.” In Teaching the Bible: The Discourses and Politics of Biblical Pedagogy, edited by Fernando F. Segovia and Mary A. Tolbert, 224–46. Maryknoll, NY: Orbis Books, 1998. -.
AbstractThe article first compares the apocryphal Acts with the ancient novel, highlights the function of nostalgia in both sets of texts, and considers the connection between the tendency to characterize women as rich and the authorship of the apocryphal Acts. Next it compares the apocryphal Acts with the Pastoral epistles (especially 1 Timothy) in an attempt to illuminate the agenda of the former (nostalgia for a past that actually existed but is now under threat). Finally it considers the history of women in African Independent Churches in Southern Africa in light of the apocryphal Acts to empower women in Southern Africa and elsewhere to claim their his/herstory against gender discrimination in the church and society.--C.R.M. Abstract Number: NTA44-2000-2-1477
Dube, Musa W. “Fifty Years of Bleeding: A Storytelling Feminist Reading of Mark 5:24-43.” The Ecumenical Review 51, no. 1 (January 1999): 11–17.
Dube, Musa W. “Talitha Cum Hermeneutics of Liberation: Some African Women’s Ways of Reading the Bible.” In The Bible and the Hermeneutics of Liberation, edited by Alejandro F. Botta and Pablo R. Andinach, 133–45. Atlanta, GA: Society of Biblical Literature, 2009. -.
Erasmus, Johannes C., Amanda Gouws, and Willie van der Merwe. “Changing Landscapes of Welfare, Religion and Gender: The Impact on the Role of Churches.” Journal of Theology for Southern Africa 133 (March 2009): 8–25.
AbstractWhen African Theology was first formulated, women played just a small role. In 1989 Mercy Amba Oduyoye set out to change this by creating the Circle of Concerned African Theologians in order to them a voice. The Circle of Concerned African Women Theologians is an African Baby, born in an ecumenical surrounding. Though there were other movements addressing the issue of gender inequalities in church and society, circle theologies are distinct from other women's liberation movements in that they are theologies formed in the context of African culture and religion. This book traces the Circle history from 1989 to 2007.
Fiedler, Rachel N., and J. W. Hofmeyr. “The Birth and Growth of the Circle of Concerned African Women Theologians in Malawi 1989-2011.” Studia Historiae Ecclesiasticae 37, no. 2 (September 2011): 191–206.
AbstractThe aim of this research study was to uncover women ministers’ experiences of gender discrimination in the Lutheran Church by using a discourse analysis. Three female participants, who are involved in ministry in the Lutheran Church in South Africa, were interviewed about their experiences and perceptions of gender discrimination. The resultant texts were analysed using Parker’s (2005) steps to discourse analytic reading. The discourses that were discovered indicate that power struggles are prevalent in the context of gender discrimination. The extent to which an individual opposes gender discrimination is informed by contextual, educational and historical factors. In addition to this, gender discrimination within the church is easily legitimized – to a large extent by women – through discourses, such as biblical texts.
Gabaitse, Rosinah M. “Towards an African Pentecostal Feminist Biblical Hermeneutic of Liberation: Interpreting Acts 2:1-47 in the Context of Botswana.” Ph.D. diss., University of KwaZulu-Natal, 2012.
AbstractThis study is motivated by my own experience as a Motswana Pentecostal woman who inhabits patriarchal spaces of both the Setswana cultures and the Pentecostal church. It highlights the status of women in Botswana society and the Pentecostal church. The study seeks to construct a Pentecostal feminist hermeneutic through a contextual reading of selected texts from Luke-Acts with Pentecostal women in Botswana. The Pentecostal movement is growing exponentially throughout the world, especially in Africa. Botswana is not an exception. Studies on Pentecostalism indicate that the overwhelming membership of the Pentecostal churches is female, yet the teaching and leadership are largely male dominated. Further, women are marginalised within the Pentecostal spaces through Pentecostal hermeneutics. This is ironic because the contemporary Pentecostal church traces its origins to the Pentecost narrative in Acts 2 and their theologies emerge from Luke-Acts. On the face of it, Acts 2 and Luke-Acts encourages egalitarian existence between men and women. This means that Pentecostal beliefs and doctrines are supposed to be inherently inclusive and yet accusations of gender exclusion are often levelled against Pentecostalism. Therefore, one of the other aims of this study is to explore how Pentecostal hermeneutics advances gender exclusion, and how that is contrary to the theologies that Acts 2:1-47 embody. Using narrative and feminist hermeneutical principles, the study engages with Acts 1-2 in order to establish the importance of using this text to construct a liberating Pentecostal hermeneutic. Further, Acts 1-2 are situated within the larger context of Luke-Acts and women. In order to gain insights from Pentecostal men and women about the status of women in the church and home, Pentecostal hermeneutics, and Luke-Acts, qualitative data collection methods were employed. These are focus groups, in depth interviews, participant observation and the Contextual Bible study (CBS). The data from the different research contexts is used throughout the chapters so that there is no specific chapter on data analysis. The data is filtered through feminist theoretical framework of analysis. The research sample consists of 51 Pentecostal women and 3 pastors from two different churches located in Molepolole, Gaborone and Mogobane. The ages of the women range from 17-73. The literacy levels also differ; some have never attended formal schools while some had diplomas and degrees in different disciplines.
Garnett, Susanne. “‘Carrying the Water’: The Work of the Women’s Desk of the National Council of Churches for Kenya, Assessed in Response to Recent Articles in Feminist Theology by Mario Aguilar, Margaret Birkett and Mary Grey.” Feminist Theology 4, no. 10 (September 1, 1995): 49–56.
Haddad, Beverley G. “The South African Women’s Theological Project in Historical Perspective: Revisiting Our Practices of Solidarity and Degrees of Separation.” Journal of Theology for Southern Africa 145 (March 2013): 35–58.
Hadebe, Nontando M. “‘Not in Our Name without Us’ -- the Intervention of Catholic Women Speak at the Synod of Bishops on the Family: A Case Study of a Global Resistance Movement by Catholic Women.” HTS Teologiese Studies / Theological Studies 72, no. 1 (2016): 1–9.
AbstractThirteen years before the bloody 1994 genocide that swept across Rwanda and left more than a million people dead, the Virgin Mary and Jesus Christ appeared to eight young people in the remote village of Kibeho. Through these visionaries, Mary and Jesus warned of the looming holocaust, which (they assured) could be averted if Rwandans opened their hearts to God and embraced His love. Mary also sent messages to government and church leaders to instruct them how to end the ethnic hatred simmering in their country. She warned them that Rwanda would become "a river of blood"—a land of unspeakable carnage—if the hatred of the people was not quickly quelled by love. Some leaders listened, but very few believed. The prophetic and apocalyptic warnings tragically came true during 100 horrifying days of savage bloodletting and mass murder. Much like what happened at similar sites such as Fátima and Lourdes, the messengers of Kibeho were at first mocked and disbelieved. But as miracle after miracle occurred in the tiny village, tens of thousands of Rwandans journeyed to Kibeho to behold the apparitions. After the genocide, and two decades of rigorous investigation, Our Lady of Kibeho became the first and only Vatican-approved Marian (related to the Virgin Mary) site in all of Africa. But the story still remained largely unknown. Now, however, Immaculée Ilibagiza has changed all that. She has made many pilgrimages to Kibeho, both before and after the holocaust, has personally witnessed true miracles, and has spoken with a number of the visionaries themselves. What she has discovered will deeply touch your heart!
Kangwa, Jonathan. “Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda.” Feminist Theology 26, no. 1 (September 1, 2017): 34–46.
AbstractThis article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.
Kangwa, Jonathan. “Prophecy, Divination and Gender Justice in the Lumpa Church in Zambia.” Feminist Theology 27, no. 1 (September 1, 2018): 75–92.
AbstractThis article examines the role of Prophecy and divination in the success of the Lumpa Church of Alice Mulenga Lenshina in Zambia. Concurring with James Amanze (2013), the article argues that the rapid growth of Christianity in Africa is to a large extent due to its engagement with prophecy and divination. Strong growth in African Christianity takes place mainly in the African Initiated Churches (AICs) which are Pentecostal-charismatic in their outlook. In these Churches the emphasis is on the prophetic ministry of the Church, evident in the performance of divination, healing and in predictions of the future. A good example is the Lumpa Church of Lenshina. Taking this Church as a case study, the article argues that Lenshina’s success and that of her Church are based on the fact that divination, prophecy and a search for gender justice were taken seriously.
Kanyoro, Misimbi R. A. Introducing Feminist Cultural Hermeneutics: An African Perspective. Cleveland, OH: Pilgrim Press, 2002.
AbstractIntroducing feminist cultural hermeneutics is constructed as a collective story of African women doing 'communal theology'. It begins with tales of a child marriage and an unfaithful husband, told with the aid of biblical texts. Kanyoro explains and analyzes the cultural resources, the experiences, and the practices of African women, and the role of cultural hermeneutics in reading the Bible. At the center of the book stands an African woman's reading of the book of Ruth, and the concluding chapters analyzes the cultural hermeneutics and address the issue of the accountability of the Church, its women's organizations, of women in Africa, and of African women theologians.
Kanyoro, Musimbi R. A. “A Lutheran Pilgrimage: My Dilemma.” Consensus 19, no. 2 (1993): 11–23.
Kaunda, Chammah J., and Benjamin J. Pokol. “African Christianity, Myth of Creation, and Gender Justice: An African Feminist Re-Inculturation Perspective.” Journal of Feminist Studies in Religion 35, no. 1 (2019): 5–19.
Kaunda, Chammah J., and Isabel A. Phiri. “African Instituted Churches Pneumatology and Gender Justice in the Work of GC Oosthuizen: An African Feminist Pneumatological Perspective.” Scriptura 115 (2016): 12.
AbstractThe name African Independent Churches (AICs) refers to churches that have been independently started in Africa by Africans and not by missionaries from another continent. There has been extensive research on (AICs) from different subjects in the past. There is, however, a research gap on the subject of leadership in the AICs, especially with reference to women leaders. To address this gap, this article discusses leadership in the AICs with special reference to the leadership of Christina Nku in St John’s Apostolic Faith Mission (AFM). A historical examination of Christina Nku’s leadership is studied by looking at her roles as a family woman, prophet, church founder, faith healer and educator in St John’s AFM. The aim of this article is twofold. First it is to reflect on gender in the leadership of the AICs. Second it is to apply the framework of leadership in the AICs to Christina Nku’s leadership in St John’s AFM. Consequently, the article is an interface between gender and leadership in an African context. The purpose of this article is to demonstrate that Christina Nku was a remarkable woman in the leadership of the AICs.
Kim, Sŭng-hye. “Response to Mercy Amba Oduyoye.” In Mission in the Third Millennium, edited by Robert J. Schreiter, 53–56. Maryknoll, NY: Orbis Books, 2001.
AbstractK.'s article is based on a paper read at a conference on "Exegesis and Actualisation in Africa and Europe: A dialogue" held in Stellenbosch in January-February 2006. The dialogue partners at the conference were biblical scholars from Europe and South Africa as well as African countries north of South Africa. The object of the conference was to explore similarities and differences between African and European exegesis and to investigate, through dialogue, the common perception that European exegesis is inclined to be sterile and intellectual, while African exegesis tends to a more contextualizing and actualizing approach to the text. As an Afrikaner feminist scholar, K. found herself in an ambiguous position between two cultures and exegetical approaches, this raising questions about her experience in academia, in her church tradition, social life, and white Afrikaner context. How then do these contexts affect her exegesis? K. here responds to these questions in an autobiographical style. [Abstracted by: Christopher T. Begg] Abstract Number: OTA30-2007-OCT-1002
Kruidenier, Retha. “Trying for Better Circumstances (Zama Zama): Exploring Ubuntu amongst Marginalised Women in an Informal Settlement.” Verbum et Ecclesia 36, no. 2 (2015).
AbstractThe position of women in church leadership positions is still a burning issue. A key aspect
of the issue is sexual identity and its implication for women in church leadership structures.
Changing contexts and shifting paradigms have led, amongst others, to a rediscovery of the
role of the Trinity. This in turn led to new perspectives on ecclesiology, i.e. a missional
ecclesiology, as well as new perspectives on a theological anthropology. The unity and
diversity in the Trinity form the basis of human identity irrespective of sexuality. As such
the church offices are understood in the light of the missio Dei and need both men and women in leadership.
LenkaBula, Puleng. “A Journey on the Path of an African Feminist Theologian and Pioneer, Mercy Amba Oduyoye: Continuing the Pursuit for Justice in the Church and Society.” Studia Historiae Ecclesiasticae 34 (April 2008): 1–27.
LenkaBula, Puleng. “The Shift of Gravity of the Church to Sub-Saharan Africa: Theological and Ecclesiological Implications for Women.” International Journal for the Study of the Christian Church 8, no. 4 (November 1, 2008): 290–304.
AbstractThis article discusses the notion of the Church's shift of gravity to Sub-Saharan Africa. From an African feminist ethical and theological perspective, the intention is to outline the debates relating to the expansion of Christianity in Africa, particularly as it is embodied by the neo-Pentecostal, charismatic and African independent churches (AICs). The aim is to arrive at an understanding of prominent theologies professed by these churches and of ecclesiologies they inhabit or promote, with a view to discerning some of their implications for theologies and ecclesiologies in Africa, particularly for African women. The article begins with an appraisal of the statistical data and debates relating to the Church's shift of gravity. This is followed by an account of the insights of African feminist theologies and ethics in relation to the shift of gravity and its implications for women in Africa.
Manske, Yvonne Janine. “Toward a Feminist Ecclesiology of Memory and Hope in the Context of the HIV/AIDS Pandemic.” Thesis, Stellenbosch : Stellenbosch University, 2006.
AbstractHIV/AIDS has a great impact on lives of all South Africans – but especially on women. HIV/AIDS also presents the greatest threat and danger to the ones living in poverty and without sufficient education and independence in relationships –that mostly includes South African women. In a first chapter I will discuss the connection between poverty and HIV/AIDS as well as between HIV/AIDS and the status of women in South Africa. In a second chapter I want to discuss a feminist ecclesiology of memory and hope and how it is presented by the catholic feminist theologian Elizabeth A. Johnson. In a third chapter I want to use the feminist ecclesiology of memory and hope to link it with the context of South Africa. In that last part I want to give a framework of the effect that a feminist ecclesiology of memory and hope could have on the South African society.
Maponda, Anastasie M. “The Impact of the Circle of Concerned African Women Theologians: French Zone on Church and African Theology Issues.” Verbum et Ecclesia 37, no. 2 (2016).
AbstractThis book presents a story of the experiences of being church of the pastors’ wives within the Baptist Convention of Malawi (BACOMA). Formed in 1970 out of the missionary endeavours of the North American-based Southern Baptist Convention (SBC), BACOMA is a voluntary national association of Baptist churches. Molly Longwe‘s book presents a concise picture of African Feminist Theology and to relates it to the lived experiences of pastors‘ wives in the Baptist Convention of Malawi.
Moyo, Fulata L. “‘Is Africa Ready for a Female President?’: A Feminist Theological Search into the Role of Vera Chirwa as Politician and Human Rights Activist within the Prophetic Ministry of the Livingstonia Synod of Church of Central Africa Presbyterian (CCAP) in Malawi, 1959-2004.” In Changing Relations between Churches in Europe and Africa: The Internationalization of Christianity and Politics in the 20th Century, edited by Katharina Kunter and Jens H. Schjorring, 201–15. Wiesbaden: Harrassowitz Verlag, 2008.
AbstractThis paper has three aims. The first is to show that gender violence is a missiological concern. The consistent call in missiological circles to understand mission as not just conversion but indeed as spreading the good news of justice and love, requires an understanding of mission which seeks to transform (gender) injustice in the world (Bosch 1991; Grey 1992; Legge 2004). The second aim of this paper is to suggest that there is a need to develop a feminist missiological framework to deal with the issue of gender violence (Russell 2004; Heidemann 2004). Thirdly, the paper aims to provide an example of such a feminist missiological paradigm in action, where a deconstruction of life-denying gender ideologies contained within the biblical text is highlighted. The impact of such life-denying texts is demonstrated using the Jacob Zuma rape trial as a case study.
Nadar, Sarojini. “Who’s Afraid of Bible Believing Christians?” In Lutherans Respond to Pentecostalism, edited by Karen L. Bloomquist, 63–80. Minneapolis, MN: Luther University Press, 2008. -.
AbstractOpinion. Presents information on African women theologians search for a viable Christology in churches in Africa. Detailed information on African Christology; Information on the feminist theology.
Nunes, C., and Hendrik J. M. Van Deventer. “Feminist Interpretation in the Context of Reformational Theology: A Consideration.” In Die Skriflig 43, no. 4 (December 2009): 737–60.
Oduyoye, Mercy Amba. “Reflections from a Third World Woman’s Perspective: Women’s Experience and Liberation Theologies.” In Irruption of the Third World: Challenge to Theology, edited by Virginia Fabella and Sergio Torres, 246–55. Maryknoll, NY: Orbis Books, 1983.
Owanikin, R. M. “The Priesthood of Church Women in the Nigerian Context.” In The Will To Arise: Women, Tradition, and the Church in Africa, edited by Mercy A. Oduyoye and Musimbi Kanyoro, 206–20. Maryknoll, NY: Orbis Books, 1992.
AbstractThis article draws on Robert Vosloo's call for an 'ecclesiology of vulnerability' in order to bear faithful theological witness to a vulnerable God. He is concerned that prophetic witness avoids a cheap triumphalism and rediscovers painful solidarity with the crises of our times, embodies a hope grounded in lament and mobilises the vulnerable 'body' of the church to perform resistance-in-action. South Africa's kairos tradition of prophetic witness was addressed to the church, calling for a vulnerable self-critique that acknowledged its theological complicity in the face of the sin of apartheid and calling the churches beyond pious words to acts of embodied resistance. This article draws on this trajectory in light of the evidence regarding churches complicity in relation to sexual violence against vulnerable women and children. It explores the Dutch scholar, Leo Koffeman's claim of 2009 that the church is 'morally vulnerable' and that as a result, violence plays an ongoing role in its life. This institutional complicity needs to be acknowledged if authentic prophetic witness is to emerge from current places of lament. In this task, a 'pneumatology of vulnerability' may help disrupt abusive theological power-claims. Churches must risk admitting their own institutional vulnerability to embody public practices of confession and lament, if they are to refuse an ecclesiology of denial for one of disruption for the sake of justice. This is an essential theological task if they are to enable the vulnerable body of the church to admit #metoo.
Pemberton, Carrie. Circle Thinking: African Women Theologians in Dialogue with the West. Leiden: Brill, 2003.
AbstractThis volume traces the origins of the Circle of Concerned African Women Theologians, a group of African women theologians established in the 1980s. It is a movement which has been dedicated to research, publication and support of African women. The book traces a struggle against excluding and alienating practices from Western missionary tradition and African cultural transpositions in contemporary Church and society. The theology of advocacy which has emerged encourages African women to develop theologies of empowerment from their histories and struggles, and addresses the multiple crises which the continent faces. The problems of culture, ethics and post-colonialism are explored in the issues surrounding ubiquitous violence against women on the continent and the continuation of clitoridectomy as an enduring strategy for making gender and clan for some African peoples.
Phiri, Isabel A. “HIV/AIDS: An African Theological Response in Mission.” In Hope Abundant: Third World and Indigenous Women’s Theology, edited by Pui-lan Kwok, 219–28. Maryknoll, NY: Orbis Books, 2010.
Ramodibe, D. “Women and Men Building Together the Church in Africa.” In With Passion and Compassion: Third World Women Doing Theology - Reflections from the Women’s Commission of the Ecumenical Association of Third World Theologians., edited by V. M. M. Fabella and Mercy A. Oduyoye, 14–21. Maryknoll, NY: Orbis, 1988.
Ryan, Mary, and Tamara Shefer. “An Exploratory Study of the Impact of a Postgraduate Module on Feminist Theology on the Consciousness and Practice of a Group of Church-Going Women.” Journal of Theology for Southern Africa 129 (November 2007): 82–98.
AbstractThe main premise of this study is that while gender justice is enshrined in the Constitution of South Africa and in the declared statements of the Methodist Church of Southern Africa (MCSA), in practice gender justice receives minimal attention in this church. The existing ‘gender policy’ of the MCSA, which is a mere recommendation, endorses an equitable representation of women, youth and men at every level of Church governance. Since this ‘policy’ is couched in the language of ‘recommendation’, this study argues that a gap continues to exist between policy and practice in the MCSA. Using Letty Russell’s (1993) ‘Table Fellowship’ analogy in her book Church in the Round – Feminist Interpretation of the Church, and Musimbi Kanyoro’s subsequent (1997) In Search of a Round Table: Gender Theology and Church Leadership, the discussions in this thesis focus on ‘the Table’ of the Church.
The research question this study seeks to address is: Why does the MCSA continue to marginalise and exclude women, even though its mission is to be a church of healing and transformation and its gender policy is meant to prevent such marginalisation and exclusion? Hence, the objectives of this study are firstly, to demonstrate the ways in which the MCSA continues to be patriarchal in its ecclesiological practices and secondly, to analyse the reasons why the MCSA remains steeped in patriarchy.
In order to respond to the research question this study utilises a feminist ecclesiological theoretical framework, which examines and analyses the MCSA’s source documents, its liturgies and its hymns.
The theoretical framework is also used to consider the stories of five Methodist women from a narrative perspective. The Wesleyan Quadrilateral – Sacred Scripture, Church Tradition, Human Reason and Personal Experience – was engaged in this research, when deemed relevant.
Transformative models of being church, that will enhance and enable the healing and transformation that the MCSA has declared to be its mission, are proposed in the conclusion, thus fulfilling the third objective of this study. It is here where the hope for gender-healing in the MCSA is expressed, along with a dream that this study will be ‘one more voice’ that is heard.
Key Terms: African Feminist Theology; African Feminist Ecclesiology; Gender Justice; Gender Policy; Women in Ministry; Church Women’s Organisations Community; Healing and Transformation; Women’s Narratives; Feminist Leadership Principles; Ecclesiological Practices; Alternative Models of Being Church; Circle Leadership Styles; The Methodist Church of Southern Africa.
Trisk, Janet. “Exalted Priests?: Ministerial Formation and Theology of the Cross.” Scriptura 94 (2007): 73–80.
Sign up here to receive the ATW Newsletter, which provides updates about the platform and showcases valuable resources, as well as special announcements related to the field of African Christian Theology.