The broad field of men and masculinities is increasingly being enriched by the emergent religious discourse on the subject in Africa. At the heart of this religious discourse is an agenda for change and transformation of men which owes largely to the influence of African Women Theologians and their struggle for gender justice. This study was an attempt to do a theological analysis of the writings of three scholars who belong to this trend, within the framework of the theology of gender justice. These are, A. van Klinken, G. West and E. Chitando. The study is interpretive in nature, and sought to re-read and re-present the writings of these scholars in a way that enhances their utilization and appreciation. Thus, using the thematic networks analysis, the study explored firstly, the themes that emerge from the writings of these scholars; secondly, the extent to which these themes contribute to the general discourse on African masculinities and gender justice; and thirdly, the ways in which these writings can further contribute to such discourses. The resultant analysis showed that specific themes (termed the global themes) form the major claim and heart of the writings of each scholar. For Chitando, “men can, should and must change!” West was able to show that given the space and tools such as Contextual Bible Study, men can change and embrace alternative forms of masculinities that are life-promoting. Van Klinken on his part argues for an alternative framework for analyzing masculinities and a different approach to gender justice. Drawing from a critical evaluation of these different positions, it was recommended that their approaches can be enhanced with more attention to the inequality inherent in the gender relations among men themselves. Moreover, religious approaches to the transformation of men also need to emphasize to men the costs of harmful masculinities and what they stand to benefit from proposed alternative masculinities as men. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

余仲虹. / "2003年4月30日" / 論文 (神道學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 39-43) / 附中英文摘要. / "2003 nian 4 yue 30 ri" / Yu Zhonghong. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 39-43) / Fu Zhong Ying wen zhai yao. / 引言 --- p.1 / Chapter 第一章： --- 鳥瞰香港被虐婦女的情況 --- p.3 / Chapter 第二章： --- 社會建構對兩性等級性關係的認可 --- p.12 / Chapter 第三章： --- 基督宗教是釋放者抑或共犯 --- p.21 / Chapter 第四章： --- 從「正確關係」(Right Relation)的神學探索 --- p.28 / 總結 --- p.38 / 參考書目 --- p.39

During my years in Christian education, I became fascinated by the fact that few women participated in levels of visible leadership especially in light of the women's movement in the broader society. Women had always been active in church life, perhaps, more so than men. If societal barriers were falling for women, why were women not in visible leadership positions in the church? This study uses a series of in-depth interviews based on a phenomenological approach to determine what specific factors in the lives of women who serve as Christian leaders either helped or hindered them in their pilgrimage. Eight women were interviewed to discover their life experiences and three men to discern their perspectives. As the eleven interviews were reviewed and analyzed, I read secular and Christian literature to find supportive or corroborative information related to the emerging themes. The thesis is presented in two parts: first, an academic preface articulating the process of research and analysis; and second, a study guide developed for women and men in my field of practice, Christian education. Because I am committed to Christian education, I have chosen to develop a study guide to be used for individual or group study. The method, the discoveries, and the presentation share a common theme: the importance of dialogue. Key observations in the study indicate that the factors that helped some women are the same factors that hindered others and that each individual woman's ability to lead is influenced by a complexity of factors. As the study guide develops, each of the factors is discussed as one which helped or hindered the participants. Following the presentations of themes are suggestions for changes, or transformation, with recommendations for further study and possible action by individuals or local churches. Among the participants, the Bible is considered the authoritative word of God and each looked to the Bible for principles and guidelines regarding women in leadership. Based on their respective interpretations of the Bible, some were led by hermeneutic processes to believe that women are to lead alongside men as equal partners; others, however, hold the view that women are not to assume the highest leadership positions. The cultural settings of the participants influenced their leadership. Two factors, patriarchy and feminism, are examined to identify aspects of each which help women in leadership in some cases and hinder in others. Pivotal in the discussion is that each woman's sense of personhood affects her own ability to assume leadership. A woman's identity is seen in view of her relationships to her family, herself, and her God. For many women, pain emerged as a theme growing out of frustrated efforts to pursue leadership faced with institutional opposition. Women are encouraged to lead in many venues of the church, including education and missions. For some women, leadership has been helped by existing policies; for other women, leadership opportunities have been restricted and hindered.

Concurrency studies reveal that concurrent sexual partnerships (CSPs) increase the rate of HIV transmission. Church programmes on HIV prevention for young people predominantly promote the moral-based message of sexual abstinence before marriage. These key issues motivate this study which seeks to find a Christian sexual ethic for young people aged 15-24 that is underpinned by the principle of justice to facilitate ethical discernment. The study focuses on Southern Africa with particular emphasis on Namibia and the Siyafundisa youth programme of the Anglican Diocese of Namibia. Through non-empirical research, the work of Margaret Farley on “just sex” is employed as a framework of analysis. Farley’s Christian ethic promotes justice in any love or sexual relationship, and suggests seven justice norms. These are do-no-unjust-harm, equality, mutuality, free consent, fruitfulness, commitment, and social justice. The study proposes the SAVE methodology as a holistic approach to HIV prevention that is consistent with Farley’s ethic. Further research in areas such as children’s sexuality and the use of faith communities as agents of a ‘theology of sex’ are proposed. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.

A critical analysis of the power issues for women in Protestant fundamentalism, using a feminist Foucauldian framework and Schoenherr's (1987) model of religious power. Protestant fundamentalism is a patriarchal, hierarchical system which can be oppressive, controlling women and their sexuality through the following strategies: (1) specific God-concepts and religious ideology; (2) tight, rigid group boundaries; (3) rules of the dominant discourse, and (4) technologies of discipline; all of which are also internalized by women, resulting in a highly effective means of control. Implications for social work practice include ethical issues and suggestions for intervention approaches, such as support groups, social networks, crisis counselling, use of the Internet and prevention, as well as possibilities for transforming a client's oppressive religious experience to one that is emancipatory. Suggestions for social work education and research are included.

During my years in Christian education, I became fascinated by the fact that few women participated in levels of visible leadership especially in light of the women's movement in the broader society. Women had always been active in church life, perhaps, more so than men. If societal barriers were falling for women, why were women not in visible leadership positions in the church? This study uses a series of in-depth interviews based on a phenomenological approach to determine what specific factors in the lives of women who serve as Christian leaders either helped or hindered them in their pilgrimage. Eight women were interviewed to discover their life experiences and three men to discern their perspectives. As the eleven interviews were reviewed and analyzed, I read secular and Christian literature to find supportive or corroborative information related to the emerging themes. The thesis is presented in two parts: first, an academic preface articulating the process of research and analysis; and second, a study guide developed for women and men in my field of practice, Christian education. Because I am committed to Christian education, I have chosen to develop a study guide to be used for individual or group study. The method, the discoveries, and the presentation share a common theme: the importance of dialogue. Key observations in the study indicate that the factors that helped some women are the same factors that hindered others and that each individual woman's ability to lead is influenced by a complexity of factors. As the study guide develops, each of the factors is discussed as one which helped or hindered the participants. Following the presentations of themes are suggestions for changes, or transformation, with recommendations for further study and possible action by individuals or local churches. Among the participants, the Bible is considered the authoritative word of God and each looked to the Bible for principles and guidelines regarding women in leadership. Based on their respective interpretations of the Bible, some were led by hermeneutic processes to believe that women are to lead alongside men as equal partners; others, however, hold the view that women are not to assume the highest leadership positions. The cultural settings of the participants influenced their leadership. Two factors, patriarchy and feminism, are examined to identify aspects of each which help women in leadership in some cases and hinder in others. Pivotal in the discussion is that each woman's sense of personhood affects her own ability to assume leadership. A woman's identity is seen in view of her relationships to her family, herself, and her God. For many women, pain emerged as a theme growing out of frustrated efforts to pursue leadership faced with institutional opposition. Women are encouraged to lead in many venues of the church, including education and missions. For some women, leadership has been helped by existing policies; for other women, leadership opportunities have been restricted and hindered. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

No description available.

No description available.

This dissertation examines seminary students' understanding of biblical gender roles and their perceived quality of learning experience while considering the gender of the faculty, for the purpose of determining what relationship, if any, there is between these two factors. The findings from this research were used to make recommendations to seminary students, faculty, and administration. Two forms of data were gathered for this quantitative research design. The instrument used is Joy Fagan's Scriptural Interpretations of Gender Issues Survey, consisting of sixty closed questions utilizing the Likert Scale response system, and one open-ended question. Fagan's scale is aimed at determining whether the respondent is egalitarian or complementarian in their beliefs regarding biblical gender roles. The framework of the survey provides into the participant's theological leanings and the consequential applications of those beliefs. The final close-ended question asks the student to identify with either the complementarian or egalitarian viewpoint for the purpose of determining if their stated view is the same as their view revealed in the rest of the survey. In addition to this instrument, a course evaluation survey was used to determine students' perceived quality of learning experience. The goal of the combined data was to test for a relationship between students understanding of biblical gender roles and their perception of the learning experience. The resulting outcomes is beneficial for seminary administration, faculty, students, and churches by providing understanding as to what the future leaders of the church will believe in regard to gender roles. As with any study, this research was limited in its generalizations. Further researched could be done using as its population all evangelical seminaries. The research could also be replicated in Christian colleges. A longitudinal study, comparing the perceived quality of learning experience in a course taught by a male professor and the same course taught by a female professor is encouraged.