Women in Christianity

Las reivindicaciones de los legítimos derechos de las mujeres, a par tir de la firme convicción de que varón y mujer tienen la misma dignidad, plantean a la Iglesia profundas preguntas que la desafían y que no se pueden eludir superficialmente (Evangelii gaudium 104).
La primera década del siglo XXI nos ha proporcionado un ho rizonte eclesial diferente que puede sustentar, si sabemos aprove charlo, a la Iglesia del siglo XXI. Para ello es importante hacemos como comunidad de comunidades las preguntas adecuadas y buscar entre todos soluciones diversas y dialogadas. Necesitamos caminar juntos. A ello nos exhorta la sinodalidad. No se camina junto a otro cuando se camina dos pasos por detrás. No se camina junto a otro sin darle conversación unas veces y sin escucharle otras. No se camina junto a otro sin preguntar qué camino tomar y llegar a un consenso. Caminar juntos tiene una serie de condiciones para que verdaderamente se cumpla que «caminamos juntos». No vale de cualquier manera. Debemos preguntarnos cuáles son las cuestiones teóricas y prácticas que afectan a la construcción de una Iglesia que se adapta a los signos de los tiempos. También debemos preguntamos cuál es el papel que desempeñamos y las responsabilidades que nos atañen a cada uno de nosotros. Todos debemos asumir nuestra parte en la construcción de una Iglesia caminante, verdaderamente comunitaria y no autoritaria y excluyente.
Silvia Martínez Cano, "Hablar de sinodalidad es hablar de mujeres", en Rafael Luciani y Mª Teresa Compte (coords.), En camino hacia una Iglesia sinodal, PPC, Madrid 2020, pp. 347-368. ISBN 978-84-288-3568-8.

This analysis hinges on controversial topic as to whether or not the Bible supports women occupying church leadership roles. This analysis reviews several New Testament passages of scripture; including several Pauline epistles. This topic of women in church leadership not only carries spiritual implications on the church at large but also social and relational implications as well. This analysis aims to eliminate the ambiguity surrounding this topic through careful exegesis of the scriptural passages that are being considered.

Quand il est à Rome, le pape François déjeune chaque jour au milieu de bonnes soeurs dont il partage le modeste repas. Signe de la vie simple qu’il s’est choisie en référence à François d’Assise, dont il fut le premier pape à adopter le patronyme comme pour inaugurer une ère nouvelle. Mais aussi, dit-on, façon de conjurer le risque d’un empoisonnement, tant sa volonté de réforme heurterait les puissants du Vatican… Pour autant, en faire un pape révolutionnaire reviendrait à ne pas saisir à quel point son action est limitée par la doctrine, le fonctionnement des structures de l’Église et les difficultés contemporaines du catholicisme. Si François, professionnel de la communication et habile jésuite, tient tant à un aggiornamento, c’est avant tout pour tenter d'enrayer le recul, aussi rapide que profond, de la foi romaine partout en Occident.

Course Description: Gender Issues in Religion introduces the students to various religious traditions and investigates prevailing attitudes toward women. The course deals with the role women play in religion and society, and the way women were and are portrayed by the world's major religions. It illuminates the impact patriarchy had on the lives of women worldwide and depicts their contemporary responses in creating new religious movements and institutions.

This bibliography includes coverage of the Armenian, Coptic (Egyptian) Georgian, Greek, Latin, and Syriac (Syro-Persian) traditions; I have yet to find pertinent texts for Axum (Ethiopia) or Nubia (Sudan) or Ḥimyar (Yemen). (Remember that Christianity has never been merely an affair of the Roman Empire or, after its fall, of Europe.) As this is intended as an introductory bibliography, it is primarily limited to monographs and edited volumes. A few key chapters and articles, however, have been included.

Entries are organized in four sections: 
— Secondary Sources from New Testament scholarship,
— Primary Sources from the patristic period,
— Secondary Sources examining the patristic period,
— Contemporary Perspectives in dialogue with Scripture

lastest revision:  16 February 2023

Seeing Rahab for herself, as well as within close proximity to the other “scandalous” women depicted in the catacomb, allows us to visually read or interpret her image, not just as a mere player in the textual narrative or just in association with her sexual irregularities, but as a multidimensional figure who was a guardian, a prophetic deliverer,
a nurturing mother, a type of woman wisdom in her own right. This iconographic interpretation is accomplished for Rahab by recognizing her contribution to matronage, the matrilineal genealogy of Christ, and prophetic action, all underscored by the attributes of cords, threads, windows, and the abundance of flax for spinning. What we find then, in the early Christian representation of Rahab, is a conflation of prophetic vision and nontraditional holy desire toward the God of Israel. This type of interpretive reception helps us more clearly decipher the intent of memorial devotion outside of codified liturgy. Rahab, within the memorial context, becomes a model and type for bold and legitimizing piety practiced by late antique Christian women.

Abstract In the second century, a prophetic movement emerged out of Asia Minor that sent shockwaves through the Christian Church. Montanism, as the movement became known, emphasized both prophetic and female authority. These aspects of the movement were a threat to the male hierarchy of bishops, and in their efforts to combat threats to both episcopacy and patriarchy, Church leaders tied prophetic excesses to the usurpation of authority by women. Both Montanists and their opponents used New Testament literature and their own understandings of Church tradition to legitimize their claims. Church leaders were largely successful in neutralizing prophecy as a threat to episcopal authority, but they were not as successful in their attacks on women’s authority. Women continued to pursue other avenues to exert spiritual influence on the Church.

Szemináriumi dolgozat Sághy Marianne habilitált egyetemi docens órájára.  A szöveget kizárólag a szerző és a forrás megjelölésével szabad felhasználni.

A zarándoklat , mint jelenség egy nagyon jellegzetes gyakorlat a kereszténység történetében mind a mai napig. Gyökerei egészen a korai 3-4. századig nyúlnak vissza, amikor megkezdődtek Jézus éltének és a Bibliában említett jelentős helyeknek újrafelfedezései az egyház fokozatos intézményesülésével. Ennek kialakulásához azonban elengedhetetlen volt Nagy Constantinus császár 313-as milánói edictuma, melyben engedélyezte minden vallásnak a Római Birodalmon belül a szabad vallásgyakorlatot, így a kereszténységnek is, ezzel együtt megindítva a zarándoklatok hullámát végre szabadon. Így vált lehetségessé a nagyobb tömegek útjainak megkezdődése Szentföldre és a Bibliai tájakra. Elsődleges célok az alább elemzett naplóban említett „szent helyek”, valamint az üres Szent Sír meglátogatása Jeruzsálemben, mint a zarándoklat csúcspontja és ezzel a hit megerősítése. Ezeken kívül gyakoriak voltak a mártírok életéhez köthető helyekre irányuló utak is és ezzel a martyriumok kultuszának terjedése, melyről alább bővebben szót fogok ejteni. Dolgozatomban a mű első felének (a Sínai- hegytől Jeruzsálemig) elemzését, valamint a forrás történetének és kritikájának rövid bemutatását tűztem ki célul, így a Jeruzsálemi liturgia és liturgikus év bemutatása nem fog szerepelni.

La mistica femminile cristiana, fin dal medioevo, si è sempre distinta per alcune caratteristiche peculiari conservatesi inalterate nel secoli, e che hanno accomunato la maggior parte delle esperienze estatiche. Anoressia , continuo timore dell'autoinganno e della simulazione, le cosiddette "notti dello spirito" e consapevolezza dolorosa dei propri peccati si alternano alla dolcezza delle visioni di Gesù e della Madonna e alla partecipazione ai supplizi della Passione, in un continuo tormento che logora lentamente l'anima e il corpo e al quale si aggiungono in molti casi le terribili apparizioni del demonio.  In questo quadro si inserisce la figura della mistica siciliana Lucia Mangano, orsolina di umili origini nata nelle campagne di Trecastagni (CT) e vissuta in gran parte nel vicino paese di San Giovanni La Punta. Qui ella, pur in mezzo alle indicibili sofferenze procuratele proprio dai suoi straordinari doni spirituali, si adoperò alacremente per la "Casa Santa Angela", che rappresentò uno dei momenti di massimo sviluppo della Compagnia di S. Orsola nella provincia di Catania.

Author: William B. Bowes
Publisher: CBE International

Amid the patriarchy of the ancient world, early Christianity had a particularly liberating and redemptive place for women, one significant enough to be mentioned by Christianity’s first major critic, the second-century philosopher Celsus.

This edition constitutes a small contribution to the discussion on contextualization in Asia that focuses mostly on real examples from various Asian contexts. We begin with Tess Chai’s article which explains how the term was coined, how it has been used and what it means. This, then, sets the framework for the rest of our discussion.

Utisak o prednosti društvene i porodične zajednice nad pojedincem i nosiocima bračne zajednice u direktnoj je vezi s pojmom kulturnog identiteta individue. Kako je pojam kultura definisan kao način implementacije prethodno stečenih znanja, verovanja i nasleđenih običaja, a identitet nas upućuje na istovetnost i jednakost, možemo reći da je identitet muslimanske žene u braku počivao na elementima islamskog zakona: šerijata, te pripadnosti zajednici muslimana: umi, a hrišćanske (pravoslavne) žene na pripadnosti crkvi i upražnjavanju tradicije, verovanja i običaja seoske ili gradske sredine kojoj je pripadala. Društveno-političke okolnosti u Kneževini Srbiji XIX veka donele su promene u bračnim odnosima hrišćana, ali nisu imale nikakvog uticaja na muslimansko stanovništvo. Promene u bračnim zajednicama muslimana bile su uslovljene opštim društvenim promenama kojima se islamska zajednica postepeno prilagođavala. Ovaj rad se bavi analizom i kontrastiranjem primarnih uslova na osnovu kojih je žena stupala u brak u XIX veku: elementima šerijatskog bračnog prava kod muslimanske žene, crkvenih kanuna i državnih zakona kod hrišćanke. Istovremeno, ovaj rad svedoči o (ne)zavidnom položaju žena o čijem su statusu raspravljali mnogi polazeći s različitih stanovišta, služeći se pogrešnim interpretacijama, te time uzeli učešće u kreiranju njihovog identiteta. Rad je nastao primenom interdisciplinarnog načina istraživanja uz korišćenje izvora srpske i osmanske provenijencije, te relevantne literature.

Short paper written for Phillips Exeter Academy's Liber Classics Magazine Volume 2: Women. A short introduction to the treatment of and theology surrounding women in the first few centuries of the Common Era. Edited by Thomas Ramsey, Sophia Cho, Janeva Dimen, Michaela Phan, Madelein Huh, Blane Zhu, Pepper Pieroni, and Joe Laufer.

The story of the adulterous woman whom Jesus saves, the so-called Pericope de Adultera, is one of the most famous and well beloved stories in the Bible. Its interpretation is more nuanced than is popularly understood however, as I hope to correct here.

La Asociación de Teólogas Españolas (ATE) es la consecuencia de un proceso colectivo de mujeres que pretenden favorecer la diversidad y la pluralidad de perspectivas teológicas en los contextos académicos. Con su trabajo de investigación y divulgación aportan la perspectiva crítica y propositiva de las mujeres teólogas que producen teología desde una hermenéutica abierta al diálogo, a la experiencia y al trabajo común, comprendiendo el saber teológico como un patrimonio común de hombres y mujeres, en el que no debe faltar la presencia femenina. El objetivo de la Asociación es producir una teología con mirada femenina y feminista desde un conocimiento teológico inclusivo, y facilitadora espacios de reflexión, estudio y debate sobre la experiencia de Dios.

Society of Spanish Theologian Women is the result of a collective process of women seeking to promote diversity and plurality of theological perspectives in academic contexts. With its research and divulgation work, it provides the critical and proposal perspective of theologian women producing theology from a hermeneutics of dialogue, experience and common work, understanding the theological knowledge as a common pathway of men and women, in which the female presence should not be missing. The objective of the Society is to produce a feminine and feminist theology from inclusive theological knowledge, and facilitator of reflection, study and debate on the experience of God.

€ 21,-

 


Details
Redactie:Anne Voolstra , Mirjam van Veen , Frederike Cossee en Mirjam Baar
ISBN:9789087042578
NUR:704, 694
Boeksoort:w
Talen:Nederlands
Uitgever:Verloren
Editie:2011/2
Druk:1
Jaar van uitgifte:2011
Aantal bladzijdes:192
Bindwijze:ing
Extra:geïllustreerd
Aantal delen:1
Status:leverbaar Overzicht > geschiedenis > gender > Honderd jaar vrouwen op de kansel, 1911-2011
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Flaptekst
Honderd jaar geleden werd in Nederland de eerste vrouw bevestigd als predikant: Anne Zernike. Zij was tijdens haar theologiestudie overgestapt naar de Doopsgezinde Broederschap, omdat dit kerkgenootschap als eerste demogelijkheid opende vrouwelijke proponenten te beroepen. In deze bundel gaan historici en theologen dieper in op deargumenten voor en tegen vrouwen in het ambt die sinds de negentiende eeuw binnen de diverse kerkgenootschappen naar voren zijn gebracht. Tevens wordt in een aantal biografische artikelen inzichtelijk gemaakt hoe deze discussies doorwerkten in de individuele keuzes van vrouwelijke pioniers uit diverse kerkelijke gezindten die in de eerste heft van de twintigste eeuw theologie studeerden: Jacoba Mossel, Anne Zernike, Riek Rappold, Nicolette Bruining, Jantine Haumersen, Wil Wiardi Beckman en Ietske Jansen. De bundel besluit met een reeks bijdragen waarin hedendaagse vrouwelijke predikanten uit verschillende denominaties reflecteren op hun keuze voor theologie en op hun positie als vrouwelijke predikant en op het predikantschap van de toekomst.

This article analyses the hagiographic representation of the mother of Peter the Venerable, Raingarde de Montboissier (†1134), whose portrait is delineated by the abbot of Cluny in a long letter from his well-known correspondence. It is an extraordinarily dense and complex text, not only because of the various themes that are developed in it, but also for a series
of aspects that we intend to investigate; in particular, we shall dwell on the "narratio" where, surrounded by a hagiographical frame, the profile of Raingarde develops – first as a mother and then as a nun – through which Peter offers a mirror of virtue, an exemplary picture of Christian life, placing particular emphasis on the woman’s ability to prepare for a holy death, one of the central concerns of Cluniac spirituality.

Resumen: Las mujeres vivimos la realidad desde distintos frentes de lucha. Una mujer puede ocupar todos estos espacios a la vez, pertenecer a unos colectivos u otros y encontrar en muchos de ellos la exclusión que nos desplaza hacia la marginalidad. Puede vivir en su piel muchas fronteras que se entrelazan, refuerzan y complementan. Estas fronteras nos convierten en mujeres de frontera. Ser mujer conlleva un esfuerzo extra para sacar la vida adelante, tener voz en la sociedad y conseguir los propios objetivos. Los lugares en los que vivimos nos aportan dificultades a la hora de ser mujer en un mundo construido por hombres, un mundo construido por la fuerza y el poder. En muchos lugares la presencia de las mujeres es minoritaria y controvertida: en el arte y en la teología, por ejemplo. Por otro lado, ser madre etiqueta a las mujeres con prejuicios sociales que nos encasillan en determinados ámbitos domésticos, familiares y relacionales. La intención de este artículo es recorrer algunos lugares donde las mujeres se sitúan en los márgenes de la realidad y proponen nuevas formas de existir tanto para las mujeres como para los hombres. Queremos enunciar las dificultades para plantear nuevas formas de vivir, pero también, la riqueza de saber que la transformación del mundo pasa por ese parto doloroso y gozoso a la vez.
Palabras clave: fronteras, exclusión, cristiana, teóloga, artista.
Abstract: Women live reality from different fronts of struggle. A woman can occupy these all spaces at once. A woman can belong to some groups or others and find many exclusion that moves to marginality. She can live on her skin many borders that interlock themselves. These frontiers reinforce and complement themselves. These borders make us women border. Being a woman carries an extra effort to make life on, have a voice in society and achieve their own objetives. The spaces where we live bring us difficulties of being a woman in a male-constructed world, a world built by strength and power. In many places the presence of women is minority and controversial: in art and theology, for example. Furthermore, being mother made women live with social prejudices that typecast us certain areas domestic, family and relational. The intention of this article is to explore some places where women are at the margins of reality and propose new ways to exist for both women and men. We would want enunciate the difficulties in proposing new ways of living, but also the wealth of knowledge that the transformation of the world goes through this painful birth and joyful at the same time.
Keywords: borders, exclusion, Christian woman, woman theologian, woman artist.

The article presents the life and theological work of Marie Dentière (1490/95–1561), focusing on her "L'Epistre tresutile faicte ey composée par une femme chrestienne de Tornay" ("A Very Useful Epistle, Made and Composed by a Christian Woman of Tournai"). Born in 1495 in Tournai (Flanders), Dentière stood for Reformation ideals when she was still an Augustinian nun; for that, she was expelled from the Saint-Nicolas-des-Prés nunnery. She settled in Thonon near Geneva with her second husband Antoine Froment. As a supporter of John Calvin and William Farel, she published in 1539 her "Very useful epistle..." addressed to Queen Margaret of Valois. In her letter, Dentière not only stood up for both thinkers, but also demanded equal rights for women and men concerning freedom of speech and preaching the word of God. Forgotten for many centuries, Marie Dentière was rediscovered in the second half of the 20th century. In 2003, to honor her commitment to promulgating Reformation ideals, her name was inscribed on the Reformation Wall in Geneva, the only female name to this day.

Texte aujourd’hui très peu connu du grand public, la Passio sanctae Salsae eut une célébrité certaine, quoique géographiquement limitée, dans l’Antiquité tardive . La passion met en scène une jeune fille, Salsa, qui, au cours d’une fête en l’honneur de Draco, le génie tutélaire de la cité de Tipasa de Maurétanie (en Algérie actuelle), brise la statue du dieu et, victime de la vindicte de ses concitoyens païens, est mise en pièces, avant que son corps mutilé et sans vie ne soit jeté à la mer. Seul le passage, près des côtes, du marin gaulois Saturninus, auquel Dieu ordonne de repêcher le corps de la jeune martyre et de lui offrir une sépulture, permet de sauver cette dernière de l’oubli. La fin du texte narre le miracle accompli par la martyre quand le chef de tribu Firmus assiège sans succès les remparts de Tipasa : elle est alors devenue la patronne protectrice de la cité.
Malgré la précision de certaines indications topographiques et la mention de la révolte de Firmus dans la région, épisode bien documenté par l’historien Ammien Marcellin (Rer. XXIX, 5-7), la passion est très probablement une œuvre fictive datant du milieu du Ve siècle. Pourtant, ce texte démontre la vitalité du culte rendu à la jeune fille, et contribue sans aucun doute à son exceptionnel développement : le sanctuaire consacré à la martyre, l’un des rares lieux de pèlerinage chrétiens africains durant l’Antiquité tardive, connaît alors une grande expansion, symbole fort de la célébrité locale acquise par la sainte.
On pourrait croire que les présences vandale, byzantine puis arabe aient définitivement effacé de la mémoire collective le souvenir de Salsa, mais la politique coloniale de la France au XIXe siècle s’accompagne d’une volonté de faire revivre le passé chrétien algérien : pour donner une forme de légitimité à la présence française catholique dans la région, les autorités favorisent la création de paroisses et d’églises dédiées aux saints locaux antiques et valorisent les travaux sur l’histoire chrétienne du Maghreb. La première édition critique de la Passio sanctae Salsae en 1889  et les fouilles contemporaines du sanctuaire de Tipasa  témoignent ainsi d’un intérêt nouveau pour la martyre africaine qui redevient l’enfant prodigue du pays.
Durant l’entre-deux guerres, cet attachement pour la martyre se manifeste de manière particulièrement originale, notamment dans le roman Sainte Salsa, martyre par R. Migot en 1940. Ce texte nous renseigne sur la manière dont son auteur perçoit les realia antiques : comment décrit-il le contexte historique et géographique ? Quelle est sa conception du martyre ? Quel sens donne-t-il au geste de destruction de Salsa et à la mort de la jeune femme ?  C’est dans ces différentes directions que je voudrais orienter mon enquête afin d’apporter une contribution à l’histoire culturelle et littéraire d’une « petite martyre africaine ».

This article seeks to emphasize the liberating and countercultural place of women within the earliest centuries of church history through an examination of the earliest surviving criticisms of Christianity by pagan writers. The examination will focus most directly on the work of Celsus, a second-century non-Christian writer, noting how some of his criticisms highlight the particularly high reception of the Christian message by women. I endeavor to show through an analysis of both Celsus’ critiques as well as certain aspects of Greco-Roman culture in the earliest years of church history that to be a Christian offered women not only a sense of belonging and significance within an egalitarian movement, but also offered them a countercultural sense of liberation.

Research on the position of women in the Eastern Orthodox churches is still scarce. Some recent studies show differences among the various Orthodox Churches in Eastern Europe regarding women’s issues. The position of the women in the Serbian Orthodox Church (SOC) was addressed as late as in the 1990s, but this is still an insufficiently examined field. Eastern Orthodox theologians have rarely discussed the problem of the position and role of women in the SOC. During the socialist era, they did not engage this topic, except in studies related to female monasticism. On the other hand, sociological and anthropological studies have only recently started to include the topic of women in religion and in the church in their research on religiosity in Serbia. However, serious empirical research is still insufficient.

Susan de Gaia: This reference offers reliable knowledge about women's diverse faith practices throughout history and prehistory, and across cultures.

Across the span of human history, women have participated in world-building and life-sustaining cultural creativity, making enormous contributions to religion and spirituality. In the contemporary period, women have achieved greater equality, with more educational opportunities, female role models in public life, and opportunities for religious expression than ever before. Contemporaneously with this increased visibility, women are actively and energetically engaging with religion for themselves and for their communities.

Drawing on the expertise of 120 scholars, this reference chronicles the religious experiences of women across time and cultures. The book includes sections on major religions as well as on spirituality, African religions, prehistoric religions, and other broad topics. Each section begins with an introduction, followed by reference entries on specialized subjects along with excerpts from primary source documents. The entries provide numerous suggestions for further reading, and the book closes with a detailed bibliography.

Features
•Offers nearly 300 reference articles by international scholars of religion, women, and history
•Provides an overview of the religious experiences of women across time, faiths, and cultures
•Devotes sections to particular religious traditions to provide information about the role of women and the feminine divine within those faiths
•Presents reference information about the experiences of women within religions
•Directs the user to additional resources via suggestions for further reading and an end-of-work bibliography

Author: Shelly Siemens Janzen
Publisher: CBE International

Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.

Women in Christian Traditions interprets a large body of scholarly studies in an accessible and concise way. It gives a broad overview of the complete sweep of Christian history by relying on feminist scholarship of the last several decades. Yet it also departs from some of the assumptions of that scholarship, raising questions that challenge our thinking about how women shaped beliefs and practices during two thousand years of church history. This book recovers forgotten and obscured moments in church history so that a richer and fuller understanding of Christianity may be realized. An examination of the roles women have played in the construction and practice of Christian traditions reveals the enormous debt that this major world religion owes to its female followers.

This book uses contemporary historical, sociological, and anthropological methods that look at groups of people and their behaviors. Traditional historical and theological methods tend to focus on individuals and ideas by reading texts of the past. Sociology, anthropology, archaeology, and other disciplines look at additional types of evidence: physical items, human interactions, and cultural artifacts, such as music, paintings, and sculpture. This volume utilizes all of these tools, and more, because unearthing the story of women in Christianity requires diverse tactics.

This work examines themes, movements, and events in their historical contexts, and locates churchwomen within the broader developments that shape Christianity. From the earliest disciples to the latest theologians, from the missionaries to the martyrs, women have kept the faith alive. In a concise and engaging format, this book helps to show how they did that.

In the mid-1930s Joy Ridderhof, a Quaker missionary, returned from her missionary work in Honduras a physically broken woman. In the process of recovering from malaria and the other illnesses that had not allowed her to remain on the mission field she began a new project that would transform how the gospel message was disseminated around the world. Ridderhof imagined the possibilities associated with proclaiming the message of Jesus through the use of phonograph records for Spanish listeners. The benefit of making sound recordings was quickly recognized by missionaries who were trying to reach largely illiterate and, in some cases, preliterate populations. Ridderhof was soon asked to expand from her initial foray into Spanish language records to make recordings in other North American indigenous languages and, eventually, languages from around the world. This article analyses how Ridderhof managed this endeavour while embracing new media technologies to bring the sound of the gospel to the people of the world in their native tongue.

Богословие приличия: представления евангельских христиан-баптистов о внешнем виде женщин в поздне-и постсоветский: This article uses oral history interviews to examine the memory of believers from Evangelical Christian‑Baptist (ECB) churches regarding the requirements for women's external appearance as a reflection of their personal piety. While discussing believers' memory of the late Soviet period, the article demonstrates that these congregations focused almost exclusively on women. The conviction that believers were not to reflect the "outside world" in appearance was actually a double standard for women, since women's fashion choices have been much more dynamic than men's in the Soviet and post‑Soviet periods. The article discusses the historical and social significance of the emphasis on women's appearance, arguing that both a high view of scripture and a nostalgia for the " Soviet past " perpetuated the patriarchal norms held by both men and women in ECB congregations. The authors then utilize a series of historical photographs from the 1940s to the 1970s to demonstrate the scope of the transformation of ECB believers' memory, which did not always accurately reflect late-Soviet reality. The authors conclude that the extensive changes in the social order in general and in women's fashion in particular in the post-Soviet period strengthened believers' impulse to isolate themselves from the immoral "outside world." By following the accepted norms for their external appearance, ECB women's appearance [has] become the marker of their faith and a visible sign of their piety that is so highly prized by their community.

This article draws upon oral history interviews of Evangelical Christians-Baptists (ECB) in Siberia to examine the lived religion of evangelical women from 1945 to 1991. The author conducted 41 interviews of 52 subjects, most of whom had participated in the ECB congregations of four provinces – Omsk Oblast, Novosibirsk Oblast, Krasnoyarsk Krai, and Irkutsk Oblast – during the Soviet period. By investigating the way ECB believers construct and interpret their experience of the Soviet period and the stories they tell of how faith informed women's lives and identities at home, in their congregations, and in the Soviet workplace, this article argues that ECB women played a vital role in preserving the faith of their families and congregations within a secularist state that saw them as dangerous sectarians. In this respect, the article examines the particular subcultural pressures that ECB women experienced and their roles in active leadership within their congregations. In addition, the article reconstructs the stories of two women – one from Krasnoyarsk and one from Omsk – in order to demonstrate that some ECB women's religious convictions were strengthened and confirmed just as much by their daily interactions with ardent atheists or Soviet and party functionaries as it was by relationships within their co-religionists.

“This ain’t your daddy’s conference!”

I knew that I was going to be attending a totally different type of conference than I had ever been to before when I received the following instructions on additional items to pack: (1) my own mug with which to drink coffee or tea (“we will go green in this conference as much as possible”), (2) 3 oz. of water “from a source of nature near your home” to be offered during “opening worship,” and (3) a small, modest, pre-owned, homemade, or inexpensive “earth-honoring gift for exchange.”

In order to see the progress of GCSRW, one must glimpse at its historical progress through its fifty years and see how much the United Methodist Church has accomplished in providing more equity to all of its members and leadership. In upcoming months, GCSRW wishes to celebrate the tools that have maintained women’s presence and participation in the life of Methodism. Each month, we will highlight a specific ministry of GCSRW and how its function contributes to the agency’s mission and to the Church’s everyday function. This momentous walk through the history of GCSRW shows the agency’s necessity in our past as well as its continuance into our future. In exploring our journey, we will examine the programmatic and advocacy functions of GCSRW on its various levels and highlight many of the courageous people who committed themselves to this work, and on whose shoulders we, as an agency, stand today.

La crisi del cordoglio e il riscatto culturale tra mondo antico ed età contemporanea
Seminario di studi dedicato alla nuova edizione di "Morte e pianto rituale" di Ernesto de Martino (a cura di Marcello Massenzio, Einaudi, 2021)
Lunedì 8 novembre 2021 ore 15
Aula Nuova Bonaiuti
III piano - Facoltà di Lettere e Filosofia
https://uniroma1.zoom.us/j/95649437517?pwd=eEdUWk1uVGhFeGhJUU1FblhudnUrZz09