This thesis critiques from a woman’s experience and perspective the Christian Symbolic Universe’s assertion of the transcendant truth, or the “really real” behind every day experience. My contention in this thesis is that the “really real” – the guiding and shaping force behind all experience – is knowledge created in the image of the elite males who crafted the Christian Symbolic Universe, and that not only does it not fit female experience, it also prioritises male experience in such a way that it damages women. Starting with my own experience I look at how the Christian Symbolic Universe functions as a tyranny for many women. I then examine how the process of meaning making happens, how vital it is to humans to have control and make sense of their experiences, and how those excluded from this process are also those who suffer most under the oppressive structures of society. I focus on symbols which are central to the teachings of the Christian Symbolic Universe which are particularly damaging for women. I look at the chaos and sense of meaninglessness that accompanies the process of critiquing the authority of the Christian Symbolic Universe. I conclude by looking at an identity for women like myself which allows us space to move and resources to make a difference for ourselves and for other women. I assert that everyone has the right to be spiritual, to have a symbolic universe which orients life in a purposeful, healthy, affirming way, and that everyone has the right to participate in the creation of meaning. I argue for the relativising of the category of truth so that truth takes its place alongside two other important categories: what is meaningful and what is powerful. I argue for abandoning the canon, the universal truth, and eternal symbols and rituals. The creation of meaning must be open to everyone in every generation. The “really real” is not a male God who controls and directs everything. The “really real” is the struggle to make sense of life and to have the power to do that in one’s own hands. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996

This research investigates the complex nature of caring in relation to women in ministry, in particular when women's roles as carers are subsumed into a patriarchal agenda in the church, with negative effects for women. The thesis explores this as an ethical problem that confronts women, but also those who are training women for the ministry. It proposes that feminist pedagogy provides important insights, tools and analyses which, when incorporated into women's formation, can help to counter these negative tendencies and the way women have internalised them. The findings of the research suggest that a critical ethic of care, which incorporates biblical principles of compassion and justice, is central to the liberating praxis of women in ministry. This has two important consequences: Firstly, it has implications for the women and how they assert themselves as moral agents of critical caring in their ministry. It suggests that in addition to the traditional caring work that women do, women also care when they seek justice by challenging the status quo understandings and practices of caring. In addition, women care when they look after themselves: when they seek healing, when they scrutinise their roles and responsibilities, and in some cases, make decisions not to care. Secondly, a critical ethic of care has implications for theological education at the epistemological, the pedagogical and the practical levels. The findings from the empirical research, based on two case studies of a Women's Studies course, have helped to identify the kinds of changes that are necessary. These include revisioning the theological content that is taught, as well as the teaching methodologies. Changes to the institutional culture and the relationships within it are necessary so that the institutions become more welcoming and hospitable to women. This thesis suggests that educators have an ethical responsibility to prepare women with the necessary knowledge and skills for the difficult, and often uncaring, terrain of their local churches. It concludes by challenging women to take responsibility for inserting themselves into local communities of practice, as a vehicle for their ongoing formation and support once they leave the theological institution. / Systematic Theology & Theological Ethics / DTH (THEOLOGICAL ETHICS)

This study intersects the disciplines of gender and development, feminist studies, and women’s theology. It is located within the socio-economic and political context of the region of Vulindlela, on the outskirts of Pietermaritzburg, KwaZulu-Natal, South Africa. Its subjects are poor and marginalised indigenous African women of faith who live in the area and attend the local Anglican churches. Engaging the theoretical debates of these three areas of gender studies, it argues that indigenous African women live by subjugated survival theologies. These working theologies are forged within a context of struggle for literal survival and give expression to the voices of millions of women in South Africa. Survival, it contends, intersects faith, feminisms, and development. Two potential locations of survival theologies of poor and marginalised women are identified in the study: the Mothers’ Union (MU), the Anglican women’s prayer union which is a part of the indigenous manyano movement, and a contextual Bible study group of women from the area. In the MU, an established site of women’s theology, rituals such as the wearing of the church uniform, extempore praying and preaching, and fundraising are practices which reveal aspects of subjugated survival theologies. In the contextual Bible study group, a new social site was established through the efforts of the author, in order to create a place for the safe articulation of these theologies. This aspect of the study explored the extent to which collaborative work amongst women across race and class is possible and the ways in which it furthers the liberative agenda of the women’s project. Employing postmodern notions of identity, subjectivity, agency, and historicised local knowledges, this study argues that survival faith needs to shape the way feminist paradigms understand notions of liberation, activism, and solidarity. It contends that these subjugated survival theologies pose a challenge to the academy and to the practice of the church because they are, in part, a resistance discourse which has not been recognised. The voice and agency of poor and marginalised women of Vulindlela is highlighted throughout and, the study argues, it is these voices that have been neglected in the women’s project. It is the subjugated knowledges of poor and marginalised women of faith that have to be recognised and recovered, if the women’s project is to truly reflect all South African women. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2000.

The 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. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2011.

This research investigates the complex nature of caring in relation to women in ministry, in particular when women's roles as carers are subsumed into a patriarchal agenda in the church, with negative effects for women. The thesis explores this as an ethical problem that confronts women, but also those who are training women for the ministry. It proposes that feminist pedagogy provides important insights, tools and analyses which, when incorporated into women's formation, can help to counter these negative tendencies and the way women have internalised them. The findings of the research suggest that a critical ethic of care, which incorporates biblical principles of compassion and justice, is central to the liberating praxis of women in ministry. This has two important consequences: Firstly, it has implications for the women and how they assert themselves as moral agents of critical caring in their ministry. It suggests that in addition to the traditional caring work that women do, women also care when they seek justice by challenging the status quo understandings and practices of caring. In addition, women care when they look after themselves: when they seek healing, when they scrutinise their roles and responsibilities, and in some cases, make decisions not to care. Secondly, a critical ethic of care has implications for theological education at the epistemological, the pedagogical and the practical levels. The findings from the empirical research, based on two case studies of a Women's Studies course, have helped to identify the kinds of changes that are necessary. These include revisioning the theological content that is taught, as well as the teaching methodologies. Changes to the institutional culture and the relationships within it are necessary so that the institutions become more welcoming and hospitable to women. This thesis suggests that educators have an ethical responsibility to prepare women with the necessary knowledge and skills for the difficult, and often uncaring, terrain of their local churches. It concludes by challenging women to take responsibility for inserting themselves into local communities of practice, as a vehicle for their ongoing formation and support once they leave the theological institution. / Philosophy, Practical and Systematic Theology / DTH (THEOLOGICAL ETHICS)

This dissertation examines the experience that women have of the church. Work was done with groups of women in the Eastern Cape to hear their first hand experiences on this subject. A study was also made of the experiences of women as recorded in other parts of Africa and the world. South African women are situated within the broader context of society, thus also matters pertaining to this broader context were examined.The situation facing South African women in society and within the church is complex and difficult. In the final chapter, rather than looking at how women could change external structures, the focus is on women paying attention to themselves. The great importance of women honouring themselves, and giving themselves priority, and that of developing a spiritual practice that is nurturing and relevant to their lives, were suggested as a prerequisite for effective change on a wider level. An emphasis was thus put on the inner world of the woman, where, it is argued, many South African women need to experience a revolution. That women need support in this journey was stressed, with the participation in women's groups seen as being transforming for women. / Systematic Theology / Th. M. (System Theology)

This dissertation examines the experience that women have of the church. Work was done with groups of women in the Eastern Cape to hear their first hand experiences on this subject. A study was also made of the experiences of women as recorded in other parts of Africa and the world. South African women are situated within the broader context of society, thus also matters pertaining to this broader context were examined.The situation facing South African women in society and within the church is complex and difficult. In the final chapter, rather than looking at how women could change external structures, the focus is on women paying attention to themselves. The great importance of women honouring themselves, and giving themselves priority, and that of developing a spiritual practice that is nurturing and relevant to their lives, were suggested as a prerequisite for effective change on a wider level. An emphasis was thus put on the inner world of the woman, where, it is argued, many South African women need to experience a revolution. That women need support in this journey was stressed, with the participation in women's groups seen as being transforming for women. / Systematic Theology / Th. M. (System Theology)