Feminist critique has become a central feature in most academic disciplines and has contributed to the radical transformation of these disciplines. As a critical tool, located within the feminist movement, feminist critique has forged its own identity that is linked to a number of fundamental principles that have become its trademark. All these principles cluster around the central goal of feminism that is its commitment to the universal liberation of all women and the creation of a society free from all forms of oppression. Feminists differ in their analysis of the causes of women's oppression and the means to end such oppression. These differences however do not interfere with the central commitment of the movement. The universal feminist movement is also diverse and may in some cases appear as separate movements with no connection, but on closer examination these movements are all linked to the fundamental goal of feminism. Theology is one of the disciplines that has been transformed by feminist theologians. It boasts of scholars from every continent which bring in dynamism within theology. There is a proliferation of material from feminist scholars covering just about every aspect of Biblical studies, ethics and systematic theology. There is also a great diversity among feminist theologians which provides a critical edge to the discipline. Unfortunately, this tremendous growth in feminist theology has not translated itself into the practical fields of theology such as Pastoral Counselling, Christian Education, Pastoral Care, Homiletics etc. All these fields represent applied theology i.e. the areas where theological systems and doctrines are applied in real life situations. Ideally there should be constant interactions between these two divisions of theology i.e. the theoretical and practical studies in order to critically monitor the effects of theology in practical situations. Unfortunately, there seems to be a gap between them and this is evidenced by the lack of integration of feminist principles into these practical fields. Pastoral counselling is the focus of this dissertation and has as yet to benefit from the input of feminist theologians. Probably it is taken for granted that when theology changes so should its practice, that the transformation of theology automatically results in the transformation of its applied disciplines. This is an unrealistic expectation because these disciplines have developed into separate fields and to move from one field to another requires commitment and effort - it will not just happen! The lack of feminist input into Pastoral Counselling has been unfortunate because the knowledge base on which pastoral counselling is based on has remained unchallenged and worse still has failed to keep up with the changes that are taking place in society especially with regards to the changing roles of women. The result has been a gap between Pastoral Counselling and progressive sectors of society which are promoting the equality of women. This should not be the case because there are valuable resources from feminist theology that could equip pastoral counsellors with the knowledge required to deal with these issues. This is indeed unfortunate because not only is pastoral counselling out of step with feminist issues in society but has been found lacking in the development of appropriate counselling specifically geared to meet the needs of women especially the growing number who are victims of violence. Violence against women has become a world-wide "epidemic" which requires a response from the church. Since it is through pastoral counselling that victims of violence, encounter the "church", how the church responds to them through counselling is evidence of whether pastoral counselling is a liberative tool and an agent of social transformation. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

Thesis (doctoral)--Universität, Hannover, 2007. / Includes bibliographical references.

Thesis (Ph. D.)--University of Chicago, 1980. / Includes bibliographical references (p. 379-411) and index.

In the age of mass information, globalization, and peer-to-peer social networks, the traditional markers of identity and elective affinities, particularly those of religion and nationalism, are shifting in relation to contemporary trends. The field of Religious Studies has been influenced by a series of ‘post’s: postsecular, postmodern, postcolonial, and post 9/11. The rise of revolutionary religious movements internationally is a hallmark characteristic of the postsecular age. Participants in these movements are variously characterized as religious dissidents, militant secularists, neo-fascist nationalists, and terrorists. However, according to the dialogues within these communities, participants do not think of themselves in these terms. The dualizing labels of ‘religious’ and ‘secular’ do not lend meaning to these contemporary identities. This thesis addresses the question: How do traditional and contemporary theories in the field of Religious Studies evaluate contemporary religious nationalist movements, and how do their analyses compare to how members of the groups in question perceive themselves? To answer this question, this dissertation examines and contrasts four key case studies: the Native Faith Movement and Femen in Ukraine, and the Gezi Park protesters and the Gülen Movement in Turkey. By analyzing group activities through the fora of the curated digital presences of group leaders and members, this research investigates emerging elective affinities and markers of identity which transcend the religious/secular binary. Contemporary theory from the field of Critical Religion and feminist theology transcending the religious/secular binary will be applied to these case studies in order to gain a deeper understanding of the shifting relationships between religion, protest and the nation.

Notre thèse porte sur la violence masculine à l’égard des femmes dans les Églises en Haïti. Elle s’inscrit dans le champ disciplinaire de la théologie en dialogue interdisciplinaire avec des sciences humaines, particulièrement à l’intersection entre la sociologie, l’anthropologie, les sciences politiques, la philosophie, l’histoire, la psychologie les études sur les hommes (Men’s Studies) et les théologies féministes. Sa problématique tourne autour de quatre questions principales : la prévalence de la violence faite aux femmes en Haïti ; la violence en Église ; la résistance et la solidarité des femmes haïtiennes ; l’importance de l’engagement des hommes dans la lutte contre cette violence. Ces questions sont posées dans un contexte haïtien et, plus spécifiquement, dans les Églises chrétiennes en Haïti. La recherche a comme support méthodologique la praxéologie. Celle-ci nous permet d’observer et d’articuler, à partir d’une étude de terrain, les récits de personnes qui ont été impliquées dans des épisodes de la violence en Église en Haïti. Une telle recherche prétend stimuler le changement social et religieux chez les hommes cléricaux et laïcs à partir d’une prise de conscience qui les propulse à s’impliquer dans les sphères privées, mais surtout à s’engager dans la lutte politique contre la violence masculine envers les femmes. Notre thèse contribue à favoriser : 1) la transformation des comportements des hommes envers les femmes dans les Églises chrétiennes en Haïti ; 2) la prise de conscience des membres du clergé et des hommes laïcs en ce qui concerne le respect des droits des femmes, leur émancipation et leur libération ; 3) la solidarité masculine comme stratégie pour favoriser l’intégration des femmes dans les postes de responsabilité ; 4) l’implication des hommes dans la lutte contre la violence masculine envers les femmes. Finalement, la spécificité de cette recherche ne se limite pas seulement à explorer la violence des hommes envers les femmes dans les Églises chrétiennes, mais s’étend aussi à d’autres institutions de la société haïtienne. / Our thesis focuses on male violence against women in churches in Haiti. It is part of the disciplinary field of theology in interdisciplinary dialogue with human sciences, particularly at the intersection of sociology, anthropology, political science, philosophy, history, psychology, Men’s Studies and feminist theology. The problem revolves around four main issues: the prevalence of violence against women in Haiti; Church violence, the resistance and solidarity of Haitian women; the importance of the commitment of men in the fight against this violence. These questions are posed in a Haitian context and, more specifically, in the Christian churches in Haiti. The research has as methodological support the praxeology. This allows us to observe and articulate, from a field study, the stories of people who have been involved in episodes of church violence in Haiti. Such research seeks to stimulate social and religious change among clerics and lay people from an awareness that propels them to become involved in private spheres, but above all to engage in the political struggle against masculine violence towards women. Our thesis helps to promote: 1) the transformation of men's behavior towards women in Christian churches in Haiti; 2) the awareness of members of the clergy and secular men regarding respect for the rights of women, their emancipation and liberation; 3) masculine solidarity as a strategy to promote the integration of women in the positions of responsibility; 4) the involvement of men in the fight against male violence against women. Finally, the specificity of this research is not only limited to exploring the violence of men towards women in Christian churches, but also extends to other institutions of Haitian society.

In light of women’s marginal status in church governance and ministry through most of recorded history, feminist trinitarian ecclesiology is needed to transform the church’s institutional and spiritual life. While Vatican II provided the paradigm shift and promising anthropology essential for an egalitarian church, feminist ecclesiology prompts a radical transformation of its hierarchical and patriarchal structures and practices so that it may truly embody the Trinity. Trinitarian life provides practical and radical consequences for Christian life, and provides a model of church marked by relationships of equality, mutuality, unity and reciprocity. It also provides a strong ecclesiological argument for reform of the juridical Catholic nullity of marriage process, which may pave a pathway for the civilly remarried to receive the sacraments of Reconciliation and Holy Eucharist.

This thesis looks into a current trend within the Christian community online, namely Christian YouTube channels. The thesis revolves around the channel Coffee and Bible Time, a channel run by three women, and asks two main researh questions: 1. Which theological arguments or values are expressed in Coffee and Bible Time regarding God, the Bible, and view of women, and how does the channel argue for these? and 2. What criticism can be aimed at the channel from a queer-feminist theological perspective? The theory and perspective used to research these questions is a queer-feminist theology, mainly inspired by theologians Linn Marie Tonstad and Susannah Cornwall. For this thesis, an analysis of ideas is used as the method for discovering the channel's views. Regarding the result, in sum, the channel has a high regard of the Bible as the highest authority in life, which impacts their view of God and of women. God is also the one with power in relation to human beings, while humans are viewed as sinful and weak. Women are usually talked about in relation to men, in future marital relationships.  Coffee and Bible Time is an interesting example of women who have authority online, and who are theologically serious. Their theological background is Evangelical Christianity, which usually has a conservative view regarding same-sex relationships. The queer-feminist theological critique looks at the channel's upholding of gender binaries, how the women talk (or do not talk) about same-sex relationships, alternative interpretations of the Bible, and the (sometimes harmful) power of sexuality.

No description available.

In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief. The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Istrumental is the use of Critical Theory to investigate the above mentioned problem. With this instument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wat hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevoglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

This thesis attempts to compare the feminist principles of two American Christian women, Mary Baker Eddy (1821-1910) and Rosemary Radford Ruether (b. 1936-). Although separated by one hundred years, they are both considered to be Christian Feminists in the sense that they have both tried to extend women's voice into the male world of religion. Further they compliment each other in the struggle and opportunity they see for Women in the Church. Mary Baker Eddy, founder of Christian Science, was dedicated to "equality" of the sexes in her Church. . Despite Eddy's insistence on "equality", she was more interested in her Church as a healing institution rather than in a Church that was known for its Feminist principles. Rosemary Radford Ruether is a contemporary academic whose writings have become the standard texts for female theologians. She has written with outstanding scholarship on the androcentricism in the Christian Church. / Christian Spirituality, Church History & Missiology / M.Th. (Church History)