Chapter Two – “Inviting Ourselves to the Table” – the contributions of feminist ecclesiology and feminist theology. Chapter Four – ‘The crumbs from the table’ – the hierarchical nature and use of exclusionary language in the MCSA.
Chapter Six – ‘Hope for a Round Table’ – Modelling a Transformed Future for the MCSA
For Healing and Transformation”
A feminist ecclesiological study on the gap between gender policy and practice in the Methodist Church of Southern Africa (MCSA)
Chapter One
Laying of the Table’ – the Foundation of the Research
Background and Introduction
2 women in Africa are determined to be church, even though there are so many ways "in which the institutionalized Churches have marginalized their experiences, their theological voices and their gifts". Despite this gesture of solidarity on the part of the WKK, the need for the project of Women's Voices and Visions highlighted that gender polarity still exists within the Church.
Rationale for the Thesis
- Invitation System
- Same-Sex Orientation
- Representivity
During the tenure of the only female bishop in the MCSA, the male dominance of its leadership was brought into sharp focus with a woman in the leadership of this church. MCSA also embraces an ambitious vision: "A Christ-healed Africa for the healing of the nations" (Methodist Yearbook 2009:2).
Research Question, Hypothesis and Objectives
To demonstrate the ways in which the MCSA continues to be patriarchal in its ecclesiological practice. To propose transformative models of being church that will enhance and enable the healing and transformation that MCSA has declared to be its mission.
Research Question: Broader Issues to be Investigated
However, despite the 'Statement on Women' in MCSA Laws and Discipline, this church seems reluctant to admit that healing is needed even where there has been gender injustice. The focus on “healing” in this thesis assumes that brokenness, illness, pain and discord are among the experiences of people in MCSA and posits the idea that a degree of restoration is possible.
Theoretical Framework
19 US Roman Catholic Women's Conference (anyone can apply) where they discuss important topics for women in the Church. Schüssler Fiorenza discusses unjust practices in the Church in his chapter titled "God's Patriarchal Household and Ekklēsia."
Research Methodology
The voices of African women, as heard through the writings of African women feminist theologians, add value to this thesis. I depend on these scholars to enrich my understanding of African theology as well as to deepen my insight into the culture and spirituality of my Black Methodist sisters.
Literature Review
The fourth chapter of the book looks at various aspects affecting women in the Church, including ordination and the sacraments. Throughout its existence, women did not participate in the Church's deliberations about its own nature.
Structure of the Thesis: Chapter Outline
While these women's experiences expand “the Table,” they also exemplify the patriarchal ecclesiological practices of the MCSA, described in chapter four. This final chapter is also about the hope for gender healing in the MCSA.
Conclusion
If women are not fully present at the 'table', then those who set the agenda for the 'table' are predominantly men. Therefore, in this next chapter we invite ourselves to the 'table' to establish the theories that give us the tools to examine the gap between practice and gender politics in MCSA, as well as reaffirm that women are church.
Chapter Two
Inviting Ourselves to the Table’ – the Contributions of Feminist Ecclesiology and Feminist Theology
Introduction
Theological Terms
However, they believe that women should have a greater role to play in the life of the Church. It is the branch of theology that deals with the constitution and functions of the church.
Feminist Ecclesiology
In the first two centuries of the Church's existence, women were prominent leaders, but by the fourth century AD, women were prominent leaders. This argument supports the efforts of all those who seek to rewrite the story of the Church.
African Feminist Ecclesiology
- Hospitality – Inclusive Church Structures
- Women’s Church Organisations – Constitutions
- Women’s Ordination – Functions of the Church
- Ministers’ Wives – Two for the Price of One
- Cultural Community – Inclusion or Exclusion?
In the MCSA this became a reality in 1976, but many members of the women's organizations do not accept female ministers. The dynamics surrounding the placement of women in ministry is one aspect of the Church's ministry. On the other hand, her experience testifies to the marginalization of women and rampant sexism in the Church.
African Feminist Theological Considerations
This vision of the Church offers hope for a more holistic community in Africa, but also the hope for community transformation in the wider world. Some of the additional concerns are discussed in the next section as they affect women in the specific context of African feminist theology and ecclesiology. African women are not dead – we are alive and present in the Church.
Chapter Three
Introduction
One of the Black women is the only woman who held the office of Bishop in the MCSA. The first and most important document to examine is the Laws and Discipline of the MCSA. 80 practice in the MCSA and this is one of the reasons why the examination of the source documents of the MCSA is important in this research.
Narrative Approach
- The Role of the Researcher
- Analysis of Data
The contribution to existing scholarship that this dissertation will make condenses the story of the MCSA and the Church in general. While Letherby's argument focuses on the research output making a difference, we suggest that the research process can also be a space for transformation in the lives of participants and researchers. These stories bring women's experiences to life, and skillful storytellers draw principles of feminist theology from the stories.
Conclusion
This is particularly evident in the publication edited by Phiri, Govinden and Nadar (2002) entitled Her-stories – Hidden Histories of Women of Faith in Africa. 90 lectures and sermons and the stories of five selected women form the basis of this research, which I believe is groundbreaking in MCSA. In this chapter, I was able to tell some of my story, because feminist research recognizes the subjectivity of the researcher and encourages the inclusion of the researcher in the research process.
Chapter Four
Introduction
The patriarchal ecclesiological practices are reflected in (1) the hierarchical structures and exclusive structuring of the MCSA, (2) the male-dominant language of its liturgies and hymns, (3) the unjust treatment of women in ministry, and perhaps controversial (4) the women's organizations – the Manyanos. Space is created here to explore some of the MCSA's long-standing exclusive liturgies and popular hymns. Pulpit language will be examined and some of the traditions of the MCSA will be discussed.
Hierarchical and Exclusive Structuring
It remains to be seen whether this new resolution will actually be implemented in the MCSA. One of the biggest obstacles to achieving gender equality in MCSA is church tradition. Breaking the silence on gender injustice is one of the first steps to take when addressing patriarchy in the Church.
Male-Dominant Liturgical and Biblical Language
- Popular Methodist Hymns
- Methodist Liturgies
Hymns and psalms, liturgies and creeds have all been grounded in the sacred and traditional scriptures of the Judeo-Christian religion. One of the extra prayers in the 'Sunday Service' ('D' on pB30) is an example of what to avoid:. Inspire and guide all who rule and have authority in the nations of the world:.
Unjust Practices toward Women in Ministry within the MCSA Does the MCSA preach mere existence or transformation for women?
Her district was run efficiently and she was a champion for Methodist women in the Connexion. 117 Another aspect of women in ministry that is becoming more widespread is priestly couples. While the section above discussed women in church ministry, women also occupy other special places in the church.
Persistent Patriarchy within the Women’s Organisations of the MCSA The women’s organisations’ Constitutions are in line with the MCSA’s Laws and
Persisting patriarchy within the MCSA women's organizations The constitutions of the women's organizations are in accordance with the laws of the MCSA. Together with the Women's Fellowship (in Namibia), they are among the smaller organizations in the MCSA. In my experience at the MCSA, the Women's Manyano chairperson is the minister's wife and the male minister remains the honorary chairperson.
Reflections and Analysis
In the previous section I looked at some of the aspects of the four women's organizations within the MCSA, and although a large percentage of MCSA women members belong to women's organizations, many women do not. It would then be wrong not to give space to discuss the options open to the common woman on the MCSA bench. On paper, then, the average woman on the bench has equal opportunities with the average man on the bench.
Concluding Synopsis
The challenge for MCSA currently is to find how healing and transformation can occur in such a way that all find fulfillment and that members begin to reach their full potential as spiritual, physical, intellectual and social beings. 129 was extended to include and liberate all, in the true Wesleyan tradition,116 and that those at the "Table" will not expect women to be satisfied with only the crumbs thrown upon them by the "Table." 116 All must be saved; All can be saved; All may know that they are saved; All may be preserved to the utmost (credited to John Wesley – a traditional summary of Methodist teaching).
Chapter Five
Introduction
131 commitment to social justice and, more generally, to John Wesley's call for social reform in England during the 18th century AD.
Research Methodology and Narrative Approach
As events are selected and assembled into the dominant plot, the story gains richness and thickness. Through this process, the story thickens and it becomes increasingly easy to find more examples of events that fit with the relevant meaning. In this thesis, the stories reflect the experiences of women as 'the other sex' in the history of the Christian church.
Methodist Background
This MCSA background of commitment to justice contrasts with the stories of the five Methodist women whose stories are told in this chapter. The characteristics of feminist leadership and African feminist ecclesiological practices will be included in the analysis of the stories of these women in the Church. I now turn to retelling the stories of these women and analyzing some of the ecclesiological practices that influenced and continue to influence their experiences in the MCSA.
Introducing the Women
- Dawn’s Story
- Gina’s Story
- Linda’s Story
134 The stories of the women in this study help us hear from the experiences of women in the MCSA. She actively promotes women in leadership in the church and supports initiatives for women in ministry. African feminist theologians recognize that many women do not support gender justice in the Church.
Busisiwe sees domestic chores as part of her work, as a woman, in the Church. She is unhappy with the ongoing gender injustice that marginalizes women in the Church - both lay and clergy.
Thematic Analysis
- Mother’s Table Setting
- Children at the Table
- Minding our Manners at the Table
- Bible Reading Around the Table
- Exclusion From the Table
- Changing the Shape of the Table
One thing comes out repeatedly in all the women's stories - this is the importance of the Bible in their lives. Admittedly, all five women's introduction to the Bible began with this view. For Gina, it was the exclusive language of the hymns and liturgies of the church, and the way the Bible seems like such an unfriendly book for women.
Feminist Ecclesiological Perspectives
187 dedication to AIDS Hospice, where she serves, continues to bring hope to people living with HIV in her community. The values that are important to Busisiwe keep her committed to her family and loyal to MCSA. In the next part, I examine feminist ecclesiological perspectives in connection with women's stories and my own experiences.
