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A photo of a female pastors and what she is doing to her male members in church

NewsRSA
By NewsRSA | self meida writer
Published 16 days ago - 2562 views

Woman pastors are a well-known phenomena across a number of denominations. Many of the newer generation of members of the church will not even be conscious that there was a period when women were not permitted in churches to be pastors.

In the church that draws reactions, the picture of a woman minister and what she does to her male members40A4 While Christianity is a religion of equality, as taught in the Scriptures, there must always be limitations to what those people do in the house of God. Doctrines were some of them, and certain religions followed. It deals with a very delicate topic.

When writing is specifically written by woman teachers who pray but anoint men in the name of laying hands on men, the greatest challenge that leads to mixed conversion is.

See the following article and read carefully;lly; 


God's word must not be taken lightly, to be frank. As it is written in the Scriptures, we must honor God's word. And that must not be modified.Instances of harassment of women and in households, female pastors tend to be more conscious of and interested in therapy than their male counterparts. This article focused on the discussions of the Diversity Task Force at the Dutch Reformed Church (DRC) General Synod in Achterberg on 18-19 August 2009.

It is well-known, in the South African sense, that a lot of women and children are being raped. In counseling and helping victims of violence, what is the position of women pastors? Do women ministers in denominations other than the DRC often feel that neglected women and girls are most frequently approached?

In order to gather knowledge about the position of the woman minister in a church and explicitly to hear their stories about their interest in therapy, narrative analysis (data was obtained from person stories) was used. From the literature analysis that was completed, a philosophical system was structured.

The purpose of this study was to get an understanding of whether women pastors are more frequently asked for therapy by representatives of the church and to see whether there are opportunities for potential studies in this respect. Therefore, full-time female ministers in the metropolis of Tshwane were interviewed (where I reside). On the basis of the following issue, women pastors expressed their life stories during the interviews:' How do women pastors experience their position in the church? Before the interview centered more directly about counseling, this general query offered the pastors the chance to express their perspectives.

For most of the participants, the secrecy factor was quite important. She doesn't want to be branded,' as one pastor put it. Confidentiality was questioned from the first communication that was made, including the telephone call where the pastors were asked to take part in the research project. The participants were careful during the interviews, but all of them were able to express their perspectives. The interviews were documented and it occurred very often that even more data was supplied after the tape recorder was shut off. Among others, this response underlined the participants' cautiousness.

'What's going on and why's it going on here? These are the concerns that have been asked. In his book, Realistic Theology: An Overview, four main tasks for practical theological analysis, Richard Osmer (2008) addressed the same questions. It was then agreed to use this as a foundational structure for the analysis.


While in a majority of churches, women are permitted to be pastors, there are also several churches that do not approve of women in full-time ministry. It is not the intention of this study to participate in the analysis of the Bible or the viewpoints of the numerous churches that suggest whether women should be permitted to be full-time pastors or not. It will not, however, be addressed any more.

According to Richard Osmer, the four duties of substantive philosophical understanding. Richard Osmer (2008:4) demonstrated that four questions from a realistic theological point of view would direct one's analysis and answer in research:

- What's going on?

-Why is this happening?

-What was meant to happen?

- How do we react?

The aim of the four central tasks of substantive theological analysis is to address certain concerns. The four assignments are (Osmer 2008:4): Descriptive-empirical assignment (gathering information that helps us discern patterns and dynamics in particular episodes, situations or contexts)

The interpretive assignment (make use of theories to better understand and explain why these patterns and dynamics are occurring)

The moral challenge (using biblical principles to explain real episodes, circumstances or environments, establishing ethical guidelines to direct our reactions and learning from 'good practice')

The proactive challenge (defining intervention measures that can impact circumstances in ways that are desirable and heading into a reflective dialogue as they are implemented with the 'speak back' emerging).

These four tasks together form the essential framework of functional theological understanding and have been used as the framework for this essay. A metatheoretical viewpoint consists of the ideas of truth, understanding and science that go beyond basic study projects and theories (Osmer 2008:58).

The descriptive-empirical assignment

The descriptive-empirical role of functional theological understanding is focused on the existence of spirituality. Here, focus is paid to what is happening in the lives of citizens (Osmer 2008:34). In order to distinguish trends and dynamics, knowledge is obtained. Empirical analysis aims to understand societal patterns or trends that influence the lives of citizens and form the ministry's context (Osmer 2008:41). Dreyer (2009:23) stresses that both involvement and distance in a never-ending phase of studying and developing the craft of doing empirical theology are necessary in order to create the reality in empirical theology. The quest for reality can be an illusion without involvement, awareness of study subjects and the researcher as a human being in contact with each other, our worlds, our biases in both qualitative and quantitative empirical theological analysis (cf. Dreyer 2009:6; Alvesson 2002:2).

By listening to the 'life history' (Osmer 2008:50) of full-time female pastors, the knowledge previously provided was retrieved. Knowledge was obtained through interviews

Where they exchanged tales and activities. The researcher listened to and drew out conflicting stories from what was said and confirmed the participants' impressions in order to give them the ability to revisit the story creation (Osmer 2008:51).

In order to put some viewpoints on the issue, the life experiences of woman pastors and the study of literature were used: What is going on in this situation? (Are priests more interested in counseling than women?)

The only criteria used for the option of participants was that women should be full-time pastors in the metropolis of Tshwane (the greater Pretoria area). The aim was to decide if woman pastors from other denominations had the same perspective as the Beeld report on the perspectives of women pastors in the DRC. Apostolic Faith Mission, Anglican Congregation, DRC, Emmanuel Church (independent church), Methodist Church and the Nederduitsch Hervormde Kerk were the members from the following denominations.

The interviews were listened to and the following topics from the women's pastors' life stories were identified: meaning, role perceptions, and role principles.

Osmer (2008:7) builds on ideas for the second task of realistic biblical analysis, namely the interpretive task, to help grasp and clarify when such incidents happen.

The interpretive mission

Reflection on perception was connected with the field of hermeneutics throughout the modern era. Initially, Hermeneutics centered on the art and science of reading ancient documents. It grew in two forms in the 20th century:

(1) Hermeneutics has been expanded to involve the interpretative behavior of common people in daily life; (2) the hermeneutical or interpretative component of the sciences and humanities has been recognised as a dimension of all modes of scholarship.

Gadamar claimed, as did Heidegger, that in an already-interpreted universe all interpretations begin. He especially pointed out that all meanings start with pre-understandings from the past that come to us (cf. Gadamar 1975).

This takes the form of science traditions that include a vocabulary, philosophical structure and research procedures for scientists to initiate their investigations with. It is easier to consider their interpretive starting point, the basic analysis tradition that drives their practice, rather than trying to bracket all pre-understandings in the vain effort to hold a neutral, impartial point of view (Osmer 2008:22). The end point of interpretation does not inherently establish the pre-understanding from which we begin interpretation. In order to explain the kind of interpretive practice that is accessible to meeting and experiencing something different, he established the essential idea of 'hermeneutical encounter' (Osmer 2008:22-23).

Osmer (2008:48-53) suggested that it was necessary to explain the intent of the study and investigative strategies. The goal of this preliminary study was to obtain an indicator from female pastors (from various churches) if they still feel that their churches expect them to concentrate more on therapy.

Personal experience or narrative analysis was the technique used. This analysis approach centered on collecting data and sharing tales (Osmer 2008:50-51). They told their personal experiences during the interviews held with the female pastors. The pastors were given the opportunity to share some incidents of their knowledge about the position standards and role definitions of the community in their background.

The analysis of literature was undertaken to illuminate the patterns that were constructed from the tales of life

The social and natural structures in which a circumstance unfolds constitute the meaning. Context serves a versatile function that draws attention to the related micro systems and macro systems in a given situation. Therefore, contextual analysis is an essential element of substantive biblical understanding.

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