Gender and Race in Ministry Leadership: Experiences of Black Clergywomen

Despite the increase of seminary training, Black clergywomen continuously undergo subjugation, degradation, and humiliation in ministry leadership due to gender and race bias by clergymen. This article reports the findings of a qualitative study that examined the experiences of Black clergywomen regarding obstacles in ministry leadership and how these clergywomen ascribed meaning to their experiences. The two primary research questions were, “What are the experiences of Black clergywomen regarding obstacles in ministry leadership?” and “How do Black clergywomen attribute meaning to their experiences regarding obstacles in ministry leadership?” The results of the study indicated that bias of gender exists among clergymen; however, the Black clergywomen learned to embrace the experiences and learned from them. The conclusion of this article includes a discussion regarding the practical implications of the education of clergymen and clergywomen, and the re-evaluation of the perception of Black clergywomen and their experiences. The purpose of this qualitative study was to explore the experiences of Black clergywomen pertaining to challenges in clergy leadership and to explore how Black clergywomen attributed meaning to their experiences regarding challenges in ministry leadership.

Gender and Race in Ministry Leadership: Experiences of Black Clergywomen

Despite the increase of seminary training, Black clergywomen continuously undergo subjugation, degradation, and humiliation in ministry leadership due to gender and race bias (Leslie, 2013) by clergymen. This article reports the findings of a qualitative study that examined the experiences of Black clergywomen regarding obstacles in ministry leadership and how these clergywomen ascribed meaning to their experiences. The two primary research questions were, “What are the experiences of Black clergywomen regarding obstacles in ministry leadership?” and “How do Black clergywomen attribute meaning to their experiences regarding obstacles in ministry leadership?” The results of the study indicated that bias of gender and inequality exists among clergymen; however, the Black clergywomen learned to embrace the experiences and learned from them. The conclusion of this article includes a discussion regarding practical implications of the education of clergy; and the re-evaluation of the perception of Black clergywomen and their experiences. The purpose of this qualitative study was to explore the experiences of Black clergywomen pertaining to challenges in clergy leadership and to explore how Black clergywomen attributed meaning to their experiences regarding challenges in ministry leadership.

How environmental stewardship is viewed and evidenced in the Uniting Reformed Church of Southern Africa: An appraisal of students’, lecturers’ and ministers’ perceptions

To care for the environment as part of a Christian believer’s Christian stewardship duty is biblically founded. The Church is consequently well-positioned to make a significant contribution in addressing the environmental crisis by developing, preaching and practising a holistic spirituality that promotes a custodial ethic towards the natural world. The research report discusses how seminary students, lecturers and practicing ministers in the Uniting Reformed Church of Southern Africa perceive and practise this custodial ethic as environmental stewardship. There is consensus amongst respondents that Christian stewardship and environmental stewardship are biblically mandated and should be addressed and practised in the Church. However, the findings provided evidence that the realisation of environmental stewardship is tentative, both within the ministry and within seminary programmes. It is concluded that the teaching and practice of environmental stewardship is generally neglected in the Church. Areas for improvement in the ministry and seminary training curricula to support environmental stewardship are suggested.

The value and impact of seminary training

The Reverend R. Stephen Shuart is an Episcopal priest by profession. He is rector of two parishes and serves on the Diocesan Financial Committee and as a rural dean. However, he has spent most of his wage-earning life as owner/operator of Stephen Shuart Export Co., an internationally known photographic business, located in Kane, Pennsylvania. Shuart℉s unique entrepreneurial endeavor has been the subject of a televised news feature, and the object of camera collectorsʼ attention since his company℉s inception in the early 1970s.

After the Revolution

The post-1960s literature on the mainline Protestant clergy bears a striking resemblance to post-Revolutionary debates in France; a massive and irreversible shift in the ideological landscape has raised the question, “Where next?” Our Old Regime is the Protestant ministry of the 1950s, replete with professional aspirations and exemplified by H. Richard Niebuhr's portrayal of the Pastoral Director. Despite changed social assumptions about ministry, structural continuities in seminary training and church bureaucracies remain far more striking than changes. We are left with a ministerial calling stripped of its professional raison d'ětre by a series of theological critiques that have yet to outline or achieve corresponding structural changes.

The Young Phillips Brooks: A Reassessment

Phillips Brooks was undeniably one of the most popular preachers of Gilded Age America. Sydney Ahlstrom described Brooks and the liberal Congregationalist Henry Ward Beecher as ‘in a class by themselves, envied and emulated the country over’. Unlike Beecher, however, the rector of Trinity Church, Boston, subsequently Episcopal bishop of Massachusetts, has attracted remarkably little scholarly attention. His few biographers have rarely attempted to place his thought or career in their social or intellectual contexts. With one recent notable exception, little of scholarly value has been written about Brooks. The older biographies have tended to portray him as initially rooted in the evangelical tradition, even though he subsequently became a leader of the emergent Broad Church party. Alexander V. G. Allen concludes, for example, that by the close of his seminary training, Brooks ‘freely accepted the leading truths which are known as Evangelical’. E. Clowes Chorley asserts simply that ‘Brooks never drifted from the heart of Evangelical religion’. Allen and others stress the evangelical origins of Brooks's thought in order to argue for the continuity between the evangelical and liberal streams within American Anglicanism. This portrayal of Brooks as a churchman who somehow retained the essence of an early evangelicalism while later embracing his Church's liberal future has served what Allen Guelzo has aptly called the ‘myth of synthesis’ in Episcopal historiography. Such an interpretation does not view Evangelicals as being forced out of the Church in the 1870s but posits a benign creative synthesis that enabled the Church to transcend the aberrant party battles of the mid century.