patrick kalinde's b.ed dissertation on women and church leadership in the catholic church in malawi

8/2/2019 Patrick Kalinde's b.ed Dissertation on Women and Church Leadership in the Catholic Church in Malawi.

1/45

CHA PTER 1

WOMEN AND POWER: AN INVESTIGATION OF WOMEN

INVOLVEMENT IN LEADERSHIP AT KANENGO CATHOLIC

PARISH IN LILONGWE .

1.0 INTRODUCTION

This chapter will present the back ground information, problem statement, objectives, justification of the study, methodology, literature review and theoretical framework.

1.1 Background information

In the Catholic Church, leadership is exercised at two different levels. The first level is the

hierarchy of the Church. It comprises of priests and Bishops. The Hierarchy is strictly male

dominated. The official authority of the church is in the hands of men who make decisions and

influence the teachings of the church. The other level is that of the Laity. The catechism of the

Catholic Church, define the term laity as meaning all the faithful except those in Holy Orders

and those who belong to a religious state approved by the church 1. The lay faithful both women

and men take up readership roles in various religious groups found at the parish and in the

diocese. This type of leadership is the concern of this study.

Before the Vatican Council II, the laity were not regarded as people who could influence the

decision making process of church. The priests in their respective parishes could make decisions

and impose them on the faithful. .

The second Vatican Council (1962-65) brought a complete change as regards to the role of thelaity in the church. The church promised to empower the laity. It promised that the authority line

in the church will be redrawn to give greater responsibility to the laity 2. Above all the church

recognises the participation of women;

1 Catholic church, Catechism of the catholic church , Nairobi: Paulines publication, 1994, p.241.2Vuola, E, Limits of liberation: praxis as a method in Latin American liberation and feminist theology,Suomalainen: Helsinki, 1997,p.38.

1


2/45

Since in our days women are taking an increasingly active role in the whole life of the society, it

is very important that heir participation in various sectors of church apostolate should likewise be

developed. 3

.

Another development took place in 1971. In that year Pope Paul VI, set up a special commission

for the study of contemporary problems concerning the effective promotion of the dignity and

the responsibility of women,(Dignity and Vocation of women, 1988, P.5).

In 1987, the fathers of the assembly synod of catholic Bishops, discussed, the Vocation and

Mission of the laity. One of the recommendations was for further study of the anthropological

and theological bases that are needed to solve the problems connected with the meaning and

dignity of being a woman and being a man,(ibid, P.5).

During Pope Paul IIs visit to Malawi, 1989, Bishop Felix Mkholi reported that women were a power to reckon with and that they were doing well in their lay apostolate,(Cullen and OMalley,

1989, P.42).

In Pope Paul IIs letter to women (1995), the Pope thanked women for their contribution and

apologized for the churchs failure to always recognize their contribution (Catholic news, 2008)

In 2001, from 14th to 26th May, there was a formation workshop for Amecea Bishops. One of their

recommendations was that greater effort need be put into the process of inculturation. This is an

important element in promoting the laity. In the same year, on 28th July, the Catholic Church in

Malawi celebrated the centenary. The Bishops made a special call on the laity to be true signs of

faithfulness and love to their vocation,(Amecea news, 2001). The participation of women in

leadership is one of the vocations of women.

1.2 Problem Statement

The Catholic Church in Malawi, including Kanengo parish is of the view that women are being involved in leadership in various church apostolates. But as to how much women involved in

leadership positions at both parish and diocese levels, is not known. Therefore it is the concern of

this study to find out the extent to which women are involved in leadership. Since a parish is

considered a basic unit of the entire Catholic Church here in Malawi, I have chosen Kanengo

3 Flannery, A,(ed), Vatican Council II, Leominster: fowler Wright book ltd, 1975, p.777.

2


3/45

parish to be my case study. I have chosen kanengo parish because it is one of the parishes where

women are active participants in various church activities. Women are also a majority in terms of

membership in the church.

1.3. Objectives

1.3.1 General Objective(s)

The general objective of this study is to find out the extent to which women are being involved in

leadership at Kanengo catholic parish.

1.3.2 Specific Objectives

1. Give a brief survey of some women leaders mentioned in Pauline letters

2. Examine the current participation of women in leadership in various groups at the parish.

3. Assess peoples views for and against women leadership in the Catholic church..

4. Identify obstacles to womens participation in church leadership

1.4 Justification of the Study

Several studies have been conducted on the leadership of women in the church in general.

However the studies have less tackled the issue of the extent to which women are involved in

church leadership.

The benefit of the research to the church authorities is that the extent to which women are being

involved in leadership will be known for them to take appropriate action. It will also serve as an

eye opener, so that they should recognize and appreciate the leadership potentials of women. This

will in turn help the church authorities to put in place programmes which will aim at promoting

3


4/45

women leadership in the church. All in all the study will also help the church authorities to rethink

their stand on the ordination of women to priesthood.

As for the parish from which the study was conducted, the congregation of kanengo parish will

benefit from this research. The findings from this study will instill and reinforce positive attitudes

towards women leadership in the minds of the faithful..

Since Malawi as a nation is committed to the promotion of women it is also important that the

church should not lag behind.

2.0 METHODOLOGY

2.1. Literature Review

In this section, I have reviewed the prior studies on womens participation in church leadership or

their role in the church in general. This has helped me to situate my research in relation to

previous studies.

The first book to review is the Vatican II document, especially the section called, Decree on the

Apostolate of the laity. This section discusses several topics on the role of the lay people in the

church. The document recognizes the responsibility and duties of lay people in the Catholic

Church. As stipulated in the introductory part of this section, the church can never be without

this apostolate(Flannery, 1975, P.777). This document also promised to promote women

participation in the church. The document will help me to compare what the council fathers said

and what is happening on the ground.

The next book to review was written by Elizabeth Fiorenza. In her book, In Memory of Her ,

Fiorenza attempts to reconstruct early Christian history as womens history. The book is also

aimed at reclaiming this history of women and men,(Fiorenza, 1983, P.xiv). Fiorenza proposed for

the creation of Ekklesia of women, as a weapon to fight patriarchy in the family and church. By Ekklesia of women, Fiorenza was referring to women groups. She calls for the creation of women

groups in which women will be able to exercise leadership because there will be no men. These

women groups should claim their religious power to participate in church leadership and support

each other as women Christians,(ibid, P. 344). I have a problem with Fiorenzas proposal and her

definition of the word Ekklesia. In my study women will not be encouraged to form their own

4


5/45

groups and exercise leadership in those groups. This research is concerned with the exercise of

power by women in groups whose members are both women and men. Secondly my work has

defined the word Ekklesia, as an assembly of both women and men. Women and men together

form the ekklesia.

Another work worth reviewing is an article by Modupe Owanikin. The title of the article is The

priesthood of church women in the Nigerian context . The author has used Nigeria as her case

study. In discussing the issue of women ordination, she has put forward some arguments against

women leadership role in the church. These arguments are also applicable in Malawian setting,

Owanikin (in Oduyoye and Kanyoro, 1992, PP. 206-211).

Isabel Apawo Phiris work Women, Presbyterianism and Patriarchy , is also valuable to my

research. This work is an interpretation of how a woman is constructed by patriarchy in African

church and culture,(Phiri, 2000, P.12). Of much interest to my research is Apawos comment that women have observed that there is more they can do than keeping the church building clean,(ibid,

P. 148). Apawo is concerned with patriarchy in the church and in the Chewa culture. I will differ

with her because I will look at the leadership role of women in the church only.

Lastly, I will review, Jos Kuppens article, The churches and Women , which appeared in lamp

magazine of January to February, 2004. Kuppens appealed to the catholic church to open the

exercise of power to women in order for them to influence the teachings of the church which has

remained the responsibility of men,(Kuppens, 2004, P.6). While Kuppens has focused on the

hierarchy, my study will focus on the laity.

The above studies have less discussed the issue of the extent to which women are being involved in

church leadership. Where they have done so, the issue has been treated as an appendix to their

discussion of the role of women in the church. My research will build upon the previous studies

reviewed.

2.2 Theoretical Framework

Feminist Theological Perspective

Feminist theological perspective is the view point of feminist theology. Feminist theology is a

member of liberation theology. It aims at creating a deeper understanding of womens situation

5


6/45

and begins with womens experience of oppression 4 The critical principle of feminist theology is

the promotion of full humanity of women, (Ruether, 1983:18). Feminist theology argues that

womens subordination extends from private life to political and religious situations, (Vuola,

1997:92). This paper has used such feminist methodological principles of experience, context and

praxis

My approach to feminist theology is reconstructionist in nature. It seeks a liberating theological

core for women in the Christian tradition, while also envisioning a deeper transformation, a true

transformation , not only of the churchs structures but also of the civil society, Clifford(in

Rakoczy, 2004:17). Therefore, some principles of theology of reconstruction have been applied.

This paper has also used Avery Dulless models of the church. Three of his six models have been

used. These are; the church as a herald, the church as a servant and Dulles new model of thechurch as a community of disciples.

I have also used feminist historical reconstruction theory in giving a survey of women leadership

in the early Christian church. Therefore, this paper is based on feminist theological perspective as

its theoretical framework. It has used the above tools in analyzing the data obtained from both

field and desk research.

2.3 Type of Research

This is cross sectional study where an investigation was conducted at one place and at a specific

period of time.

2.4 Study Place

The research was conducted at Kanengo parish in Traditional Authority Chitukula in Lilongwe.

Kanengo parish is found in Lilongwe in Area 25. It was established in the late 1970`s by the

missionaries of Africa,(the White Fathers). The parish has a large congregation. It has thirty-five small Christian communities. As in any other parish, women are in majority. The parish is still

being run by the missionaries.

4 Vuola, E, Limits of liberation: praxis as a method in Latin America liberation and feminist theology, Suomalainen:Helsink, 1997,p.52.

6


7/45

2.5 Sample size

A purposive sample of forty people was selected based on consent. Four people from each group,

two women and two men..

2.6 Data Collection Methods

Two methods of data collection were employed. Secondary source was used in sourcing all

documented information. While primary source, was done using questionnaires and oral

interviews.

2.6.1 Questionnaires

Forty questionnaires were distributed among the informants. All the questionnaires were in

Chichewa language so that the respondents have a wider access to the questionnaire thereforelanguage was not a barrier.

2.6.2 Oral Interviews

This was done to get information for those who were not able to read and write This method was

also preferable because some questionnaires were not returned. It also provided me with more

information than questionnaires.

2.6.3 Focus Group Discussion.

Focus group discussion, was conducted on the selected sample. Ten groups were created. Each

group consisted of four people of the same age or age group. Topics on women church leadership

were given to these groups for them to discuss. The groups were supervised by the researcher

himself.

2.6.4 Documentary Secondary Sources

The researcher also used different Secondary sources to supplement plan and analyze the

7


8/45

information obtained from the respondents. These were published books, articles, journals and

unpublished dissertations.

2.7 Ethical Considerations

The researcher sought permission from the department of Theology and Religious Studies, the

District Commissioner of Lilongwe and the parish priest of Kanengo Parish.

2.8 Data Analysis and Management

The collected data was analyzed by qualitative method of data analysis. The qualitative data was

analyzed by descriptive analysis. Data presentation was done using tables.

2.9 Limitations of this research

1. The sample has been drawn from one parish therefore the conclusion of this research is

generalizable to this parish only.

2. Iam a male researcher studying the experiences of women in church leadership. I may not be as

objective as a female researcher writing her own experience as a woman and the experiences of

her fellow women.

3.0 Defining Terms

Laity : is the term used to refer to lay members in the church

Hierarchy refers to the priests and Bishops who form the high level of decision making in the

Catholic Church.

Reconstructionism: is the belief that the church and the society need to under go a

transformation in its power structures and theological tradition in case of the church.

Praxis means engaged Christian action to liberate the oppressed.

Feminist theology is the study of Gods word from a female point of view

In this chapter, I have introduced the topic of study, stated the problem and discussed the methods

used in investigating the problem. The following chapter gives a survey of women participation in

church leadership in the early Christian church.

8


9/45

CHAPTER 2

2.0 WOMEN LEADERS IN THE EARLY CHRISTIAN CHURCH

This chapter will give a brief survey of women leaders in the early Christian church, Pauls

critical comments on women, womens vocation in the Catholic Church, Women and priesthood

and the inadequacy of womens vocation. I will use the ideas of Louse Schottroff,(from her book,

Let the oppressed go free (1993)) and Susan Rakoczy,( In her name: women doing

theology (2004)) in giving a feminist reconstruction of women leadership in the early Christian

church.

Many people who oppose women leadership in many Christian churches often cite Pauline

passages in the New Testament. Pauline letters serve as a reference material on matters relating

to the exclusion of women from ecclesial offices. I want to argue against those who regard Apostle

9


10/45

Paul and his epistles as ant women on leadership issues. I will give a description of some women

leaders mentioned in Pauline letters and also a re-interpretation of certain comments made by

Paul concerning the role of women.

2.1 Women as leaders in the early Christian church

Some of the women leaders mentioned in Pauline letters are: Junia, Phoebe, Prisca (Priscilla) and

Stephanas.

Junia

Junia is explicitly called an apostle by Paul, who describes her and Andronicus as outstanding

apostles,(Rom.16:17) 5. Some scholars consider the name Junia as belonging to a man. The bases

of their argument are that in the early church there were no women apostles. The name is alsotranslated as Junias which is a mans name ( Schottroff , 1993 , p. 36 ) . However the fact

that the twelve disciples of Jesus were men does not eliminate the chance that in the early

church some women were called apostles . The name apostle in case of Junia should not be

understood in the strict sense of the twelve apostles of Jesus but in the wider sense in which

Paul and Barnabas are called apostles . Scottroff,(ibid:37) is of the view that the name Junia is

the correct name and it does not need any translation. Junia was a woman apostle in the early

church. This gives as an indication that in the early church, women were also given the title of an

apostle. If Junia was an apostle certainly she had a governing function in the early church .

Phoebe

Phoebe is addressed as a minister of the church at Cenchreae 6 (Romans 16: 1-2) . The fact that

Phoebe is called prostatis 7 ( Romans 16: 2 ) means that she had decision making and

leading functions to which also Paul submitted ( Schottroff. 1993, p. 37 ) . The title diakonos 8

which Paul uses in respect to Phoebe points to Phoebes leading role in which she proclaims

the gospel and builds churches just like Paul . Phoebe was a prominent church leader

frequently mentioned in Pauls letters (Rakoczy, 2004:204). She was part of the decision making

process of the church at the Cenchreae. This example of a woman church leader give us the

5Rakoczy,S, In her name: women Doing theology, pietermaritzburg: Cluster publications, 2004,p.2036 A port in Corinth ( modern Greece )7 Greek word translated as assistant or aide8 Greek word meaning servant

10


11/45

impression that Paul did not burr women from exercising leadership roles, in the early church at

least in Rome. Phoebe is a typical example of women leader in the early church as well as in the

contemporary Christian church.

Prisca

Prisca was the wife of Aquila (Romans 16:3). She seems to have a leading role in the early church.

By having a church in her house we can speculate that she was part of those, people governing the

church. She might have a say or share in the decision, making functions of that local church.

Prisca and her husband, Aquila are addressed as Pauls co-worker 9. Paul recognized the

contribution of Prisca and her husband as of equal importance to his work. The fact that Prisca is

also addressed as a co-worker of Paul, gives us impression that Paul recognized Priscas work as

of equal in importance to his work . This is language of equality. she and her husband Aquila arebeing recommended by Paul for risking their lives for the gospel 10 . Prisca is depicted as

brave woman who stick to her faith despite fears of the persecutions. She might have been one of

the women who strengthened her fellow women in the faith. Priscas leadership roles in the early

church cannot be undermined

Stephanas

Another woman leader in the early church is Stephanas. Paul urged the Christians at Corinth to

be subordinate to her household (1Cor.16:15-16). One cannot submit to some one who is not a

leader. The fact that we submit to someone who is a leader give us a clue that Stephanas was a

leader. Stephanas is to be understood as a leader whom the Christians at Corinth should submit

to. She is a leader in the church at Corinth. Stephanas is also mentioned along side other two

women. These were Fortunatus and Achaicus All these women seem to be part of the decision

making process of the church at Corinth. Women in the contemporary Christian church should

model upon these Corinthian women leaders.

The above descriptions of women in the early church underscore the point that women share in the

leadership functions of the church. It also reveals that the work in the church was not gender

specific. There was a recognition and appreciation of women in the early Church.

9 Scottroff, L, Let the oppressed go free, Kentucky: John Knox press, 1993,p.38.10 Rakoczy,S, In her name: Women Doing theology, pietermaritzburg: Cluster publications,2004, p.203

11


12/45

2.2. Pauls critical comments on women

The comments of Paul which will be re-interpreted are found in the following passages;

Gal.: 26-28, 1Cor.11:2-15, and 1Cor.33b-36.

In Gal.3:26-28, Paul cites a baptismal confession. The passage reads, As many of you as were

baptized in Christ have clothed yourselves with Christ. There is no Jew or Greek, there is no

longer slave or free, there is no longer male or female, for all of you are one in Christ Jesus. The

above passage can be understood as promoting equality. Through baptism, the racial, ethnic,

socio-economic and gender gaps have been filled. Discrimination is discouraged among the faithful. If discrimination is discouraged among the faithful, the Christian community is a

community of equals. This gives the image of the church as the discipleship of equals. Through

baptism every one is called to be a disciple of Jesus. The model of the church displayed in this

passage is that of the church as a community of disciples. The Christian community is called to be

a community of disciples in which all are ministers and all are ministered to, Dulles,(quoted in

Rakoczy, 2004:216)

In a letter to the Corinthians (11:2-6), Paul wants to implement a certain attire for women while

praying and prophesying. Women should cover their heads when praying and Prophesying. Men

should not cover their heads. This passage is not oppressive to women.The intention of Pauls

speech need be grasped if were are to render the passage an objective interpretation. Paul is very

much concerned with order rather than subordination.Paul wanted to make a Corinthian church

an orderly church,(Scottroff, 1993:40).

Lastly 1Cor. 11:33b-36, advised women of Christian husbands not to talk or ask questions during worship. Instead they should ask their husbands at home. Some church authorities have

interpreted this passage, as being against women leadership. It therefore serve as a criterion for

excluding women, from the churchs power structures. The re-interpretation of this text is that

Paul is concerned with the well being of the church. He wanted to promote order rather than

12


13/45

patriarchalizing the churchs power structures. The passage should be understood as addressing

the problem of disorder in the Corinthian church. This problem might have been caused by some

women.However, this glorious past of the church where women had served as apostles, ministers

and deacons is lost in the Roman catholic church.

2.3. Womens vocation in the Catholic Church

In his apostolic letter, Dignity and Vocation of Women,(1988:64), Pope John Paul II outlined the

two dimensions of womens vocation in the church. These are; motherhood and virginity. He

considered these dimensions as particularly fulfilling female personality. They acquire their

meaning and value in Mary, who as a virgin became the mother of the son of God.11

These twodimensions are modeled on Mary, the mother of our Lord, Jesus Christ. Therefore Mary is the

model of womens vocation in the Catholic Church.

The first dimension is that of motherhood. Through the sacrament of holy matrimony, women are

called to the married life and to become mothers in the natural process of procreation. Women

have the physiological capacity to bear children. The catholic Church honors this gift which God

has given women. In another address the Pope said women help to complete and fulfill the

expression of humanity that reflects God himself. 12 Through procreation, women fulfill and

complete the expression of humanity. God is reflected in human beings. Human beings are the

representatives of God on Earth.

The other dimension is virginity. This vocation is connected to religious life. This is the life

of sisterhood or nun hood. In this life, a woman is called to lead a celibate life for the sake of the

kingdom of God. By joining the religious congregations of sisters women fulfill their vocation.

11 Pope John Paul II, Dignity and vocation of women, Nairobi: St. Paul Publications, 1988, P.64.12 Hanson, B, The role of women in the Catholic Church, senior editor, Gonzagawitness,http://www.gonzagawitness.com/media/storage/paper809/news/2007/01/The role of women in the catholicchurch.2669066.html.

13


14/45

2.4. Women and priesthood

The two dimensions of womens vocation do not include priesthood. In her participation in the life

and mission of the church, a woman cannot receive the sacrament of holy Orders and therefore

can not fulfill the proper functions of ministerial priesthood. 13 Furthermore, Pope John XXIII

wrote that a woman is called to put to work in the apostolate of the laity the gifts which are

properly hers. 14

The argument against ordination of women in the Catholic Church has three components; the

argument from tradition, scripture and the necessity of the priest to have an iconic, that is physical

resemblance to Christ 15. In the argument from tradition, the document,( On the Question of the

Admission of Women to the Ministerial Priesthood, 1976), asserts that since the catholic church

has never ordained women, it cannot do so, since the practice of the church has a normative

character. According to the scripture, Jesus ordained only men. The iconic argument holds that

there is a sacramental bond between Christ, maleness and priesthood,(Rakoczy,2004:241).

Therefore, women cannot be ordained as priests in the catholic church. The practice of not

ordaining women priests contradicts the theological paradigm of imago dei/Christ. This paradigm

understands both women and men as created in the image of God. Therefore, women and men

need to be treated equally.

2.5 Inadequacy of womens vocation in the church

The vocation of women as defined by the Catholic Church is inadequate. It Presupposes that

womens vocation is predetermined. They were destined to be either mothers or religious sisters

but not priests. This prescriptive statement seems to violate womens rights in the church. It is God

who calls people. The church just provides training and place for the person called to serve God.

Womens rights should not be limited because of their nature. If Gods calling is personal then it is

up to the person being called to choose where she/he can serve God better. The vocation of women

13 Pope John Paul II, Vocation and mission of the Laity, Nairobi: St. Paul Publications, 1988, P.152.14 Ibid, p.152.15 Rakoczy, S, In her name: women doing theology, pietermaritzburg: Cluster publications, 2004,p.240.

14


15/45

should be inclusive enough. It should cover all the vocations available to human beings. Nature

should be understood as providing possibilities and potentialities that enable human beings to

freely respond to their calling in life. The Catholic Church should reflect Dulless model of the

church as a community of disciples in which every one is given a chance to carry out ministerial

roles. The Catholic Church should redefine the vocation of women so that women may be allowed

to follow a vocation to priesthood.

Having looked at women leadership in the early Christian church, it is imperative to compare this

participation of women in leadership with the current participation of women in leadership in the

Catholic Church. Therefore, the following chapter will discuss the current participation of women

in church leadership and its impact on development.

CHAPTER 3

3.0CURRENT PARTICIPATION OF WOMEN AND ITS IMPACT ON

DEVELOPMENT

3.1 Current participation of women

This chapter presents the current participation of women in church leadership, methods of

choosing leaders, qualities of a good leader, women leadership and development and lastly the

extent of women participation in church leadership. Tables will be used to display the data

Table 2: Distribution of women and men in leadership positions

Group name No. of women in

church leadership

No. of men in church

leadership

Chairpersons sex

Bakhita choir 10 0 Female

15


16/45

Readers group 2 3 Male Legion of Mary youth 4 1 FemaleCharismatic 0 4 MaleYoung Christian

workers

3 5 Male

St. Egidio 0 1 MaleSt. Cecilia choir 3 7 Male

Mass servers 0 7 MaleSt. Teleza choir 5 5 MaleServants of charity 5 3 Female

The above table shows that out of ten groups, three have women leaders. Women are more

involved in the leadership of choir groups. The number of women occupying leadership positions

is smaller as compared to the number of men in leadership positions. In the above sample of the

groups found at the parish seven groups are chaired by men while the remaining three groups are

chaired by women. The above ten groups are a representative sample of the twenty groups at the

parish. The information above indicates that women are less involved in leadership. More women

are being involved merely as group members and not leaders. Since the sample is representative of

all groups at the parish, we can confidently conclude that there is low participation of women in

leadership in the above groups. This low participation does not promote the full humanity of

women. According to Elizabeth Johnson(as quoted in Rakoczy, 2004:15), whatever enables this

full humanity to flourish is redemptive and of God; whatever damages this is non-redemptive and contrary to Gods intent. Therefore this low participation of women in church leadership is

contrary to Gods will. The church as a servant should help to bring justice. It should ensure equal

participation of women and men in church leadership. The church as a community of disciples

should ensure that there is equality between women and men since no disciple is superior to

another disciple. All disciples of Jesus are equal in the eyes of God. The church should be

conceived as the community of liberation for all.

Table 2: Distribution of women in the parish council executive

POSITON HOLDERChair Mr. F. MalashaVice chair Mrs. NgalandeTreasurer Mr. Mwaliambwire

16


17/45

Vice treasurer Mrs. ChirwaSecretary Mrs. MaluwaVice secretary Mr. Masina

Representative of women Mrs. C. MachigaCommittee members Mr. Zuza

Mrs. Chiwaya

Mr. Kachingwe

Mrs. Kapandansalu

The parish council is made up of chairpersons and chairladies of all small Christian communities

at the parish. It is a higher decision making body at the parish level. The various groups at the

parish are represented in the parish council by their leaders who are obliged to attend parish

council meetings. The above figure shows the executive members of the parish council. At each

and every position there is a woman. The vice chairperson is a woman so as the vice treasurer.

The secretary of the council is also a woman. There are two female committee members. The

council has also a women representative. The women at this parish use this office to make their

concerns reach the council for discussion. The establishment of this office is an indication that the

parish is committed to the promotion of women. The above council executive is a good reflection

of the involvement of women in church leadership. For the first time in its history the parish has a female vice chairperson of the parish council. However the fact that women are holding the

positions of deputies to their male colleagues should make us suspicious. The power structure has

some elements of patriarchy. Men are on top of women in more leadership positions. The above

executive, display some elements of male domination as it subjects women to men in various

positions. This reduces full humanity of women as it suggests that women are inferior to men.

Women are considered as second class hence they are worthy to serve as deputies to men. This

wrong assumption perpetuates male domination in the church. Since more women are serving as

deputies in the parish council executive, their influence in decision making is minimal. This

minimal influence can be equated to low participation in the decision making process of the

church.

17


18/45

Table.3. Women in the parish Team

PARISH TEAM MEMBERS SEX Parish priest Male

Catechist MaleThree sisters (nuns) Female

The parish team is made up of the above members. This is also a decision making body in which

the above members discuss some issues which they want the parish council to discuss The

members of this team are appointed by the parish priest, who is also a member of the team.

Matters concerning the welfare of the priests and the nuns are first handled by this team before

they are presented to the parish council for a final decision. Interestingly women are being

involved in the decision making process. The three sisters do not represent their fellow sisters onlybut also all women at the parish. Although the parish team has more women members than men,

their influence is minimal because of the patriarchal nature of priest and catechist offices. The

offices of priest and catechist are influential as far as the hierarchy of the parish is concerned.

Unless women occupy these offices their influence in the decision making process of the church

will be limited.

3.2. Choosing leaders

The method used to choose leaders is through vote. After three years, elections are held to elect

new office bearers. 16 This method is used except for the parish team.Vote as a method of selecting

leaders is preferable because it gives every member an equal chance of being selected. However,

some respondents have problems with this method. They argued that the method limit the freedom

of those who can not read and write. It is also time consuming. 17 Despite some problems associated

with this method, it provides equal chances to both women and men to occupy leadership

positions.

16Interviews:Sr. Mmenyanga, M, Lilongwe, 19/09/08

17Mr. Ntcheto, p, Lilongwe, 20/01/08

18


19/45

3.3. Qualities of a good leader

There are diverse views on the qualities of a good leader. The qualities of the good leader include

the following ; one who receives sacraments, hard worker, who respects others, sober mind, good

conduct, mentally mature, who loves prayer, who persevere and also trust worthy. The list is not

exhaustive because these are just peoples opinions on the qualities of a good leader. All these

qualities and others should be looked upon as building a character worthy a church leader.

Although it may be not possible to have all these qualities in one person, a combination of some

key qualities may yield positive results. A church leader is not like any other leader. While

carrying out her/his leadership roles, she/he also develops her spiritual life. The spiritual life is

developed through prayer and other church activities. Thus, the church leader is also a

prayer/spiritual leader. She/he is concerned with developing her/his spiritual life as well as that of

others as they move towards the achievement of their groups goal.

3.4. Womens church leadership and development

This section answers the question on whether lack of women participation in church leadership

can have a negative impact on development. This issue attracted many responses from the

informants. All the responses agree that without womens participation in leadership, development

can be negatively affected. Some of the responses I received were; men are not always right intheir judgments, women are active participants and lastly any work needs collaboration.

Men are not right in all circumstances. They can not provide a right judgment to each and every

plan of development. They need guidance from women. Women should be involved in any

development project of the church.

Women are active participants in various church activities. They clean the church on Mondays

and Saturdays, make church decorations and prepare food during church celebrations among

other duties. There is always a hand of a woman in each and every activity of the church. It is

therefore a grave mistake not to involve women in decision-making process of the church since

they are active participants.

19


20/45

One of my respondents argued that any work needs collaboration. 18 Women and men should

collaborate in deciding and carrying out development plans of the church. Collaboration insures

successful and timely completion of a particular project. The fact that Kanengo parish is one of the

developed catholic churches in Lilongwe diocese is a clear indication that women and men

collaborates in development .19 If women were left out the parish could have not developed. Women

and men should work as partners in church development.

Involving women in decision-making process is one way of ensuring that women are taking part in

the development of the church. Womens effort is vital in church development. For any church to

develop it should ensure active participation of women in church leadership. The promotion of

women the church is also in agreement with governments agenda. The government wants high

involvement of women in leadership either public or private sector. The church should not lag behind but emulate the good example set forth by the government. High participation of women in

leadership ensures development

3.5.The extent of womens participation in leadership

The previous data observed show that there is low participation of women in church leadership.

Women are occupying few leadership positions in their interest groups. Few women are serving

in various capacities such as chairpersons, vice treasures, secretaries, and representatives of their

fellow womens. In the surveyed ten groups, women are serving as leaders in three groups. Women

are also visible in the parish council executive, but their decision-making role in both parish

council executive and parish team is minimal. Therefore, womens participation in church

leadership can be described as low and not meaningful.

Men seem to dominate key positions such as of chairpersons. Men want women to be under them

in leadership. No wonder a reasonable number of women in the parish council executive are

deputies/ vices. The full participation of women in church leadership will perhaps be realized after

being admitted to the ministerial priesthood. The hierarchy of the Catholic Church is made up of

18Intervies: Napala, L, Lilongwe, 20/02/0819Fr. Bill, Lilongwe, 10/09/2008

20


21/45

Bishops and priest. These people are male. The Bishops and the priest form the higher decision

making body in the church. Unless women are ordained priest, they can influence the decision

making process at a higher level. There are some problems which hinder full participation of

women in church leadership. These problems will be discussed later in this report.

In the above chapter, we have discussed the current participation of women in church leadership

in the Catholic Church. Peoples perceptions or views on women leadership can either contribute

to the promotion or domination of women in church leadership. Therefore, in the next chapter, I

will assess peoples views in support or against women leadership in the Catholic Church

21


22/45

CHAPTER.4

4.0. PEOPLES VIEWS IN SUPPORT OR AGAINST WOMEN

LEADERSHIP

This chapter seeks to assess the views of those who support women leadership and those who

oppose it in the Catholic Church. The figure below shows two types of views; views supporting

women leadership and views opposing it in column A and B respectively.

Table 4: Views in Support or Against Women Leadership

A BViews supporting women leadership Views supporting women leadershipWomen are;

Kind

Loving and caring

considerate

Flexible to change

Hardworking and dedicated

Incorruptible

Women;

Love gossip

The Bible forbids women leadership (c.f.

1Tim.2: 11-12)

Jesus and His apostles were males

Ritually unclean e.g. during menstruation

and child birth

4.1. Views supporting women leadership

Women are naturally kind. They are gentle and friendly. They are approachable. Women are

deeply concerned about the welfare of others. They are also generous. When someone is in

trouble, they are the first ones to assist. That explains why womens groups are more concerned

with visiting the sick, helping widows and orphans, or any other charitable work that aim at helping the poor and the needy. Kindness is very much important, especially to someone who is a

leader. With kindness, the leader is able to assist her or his friends who are facing various

predicaments of life. A leader needs to be a kind person.

Women are also by nature loving and caring people. Their loving and caring nature can best be

22


23/45

appreciated at home. For example, no matter how stubborn and disobedient the child may be, the

mother still loves and takes care of her or him. Similarly, no matter how difficult the husband may

be, the wife still shows love and care. In any grouping, whether secular or religious, the members

are united together by the bond of love. The love the members of the group shows to each other

ensures the unity of that group. Jesus Christ commanded us to love one another. Women are

endowed with this precious gift of love. Women are also concerned about others when they are in

trouble. They come to their rescue. A leader needs to love and care for her or his subjects.

If one is to look for people who are considerate she/he could certainly found women. Women are

considerate. They do not let other people to suffer while they can do something to help them. They

are not selfish. They are not only interested with their own affairs but also the affairs of other

people. A church leader should be considerate so that she or he can understand the situation of other people and help them.

Women are flexible to change as compared to men. Men fail to accept that things change with

time. Women are able to change from being mere housewives to working women. Several women

are doing better in education than before. Therefore, they are responsive to change. A leader

needs to be flexible. Leadership is concerned with innovation rather preservation of old

structures. 20 In this way women can make good church leaders because they open to change unlike

men.

Women leadership is preferable because women are hardworking and dedicated. They are active

participants in almost all church activities. They do not make lame excuses. 21 Women are always

present where their assistance is needed. Their active participation in various church activities

has kept the church moving. They make sure that they have executed any work assigned to them.

Therefore, a leader should be dedicated and hardworking if the group which she or he lead is to

survive.

Lastly, women are incorruptible. Not many women are involved in corruption scandals as

20 Kopper, 200021 Sr. Mmenyanga, M. Lilongwe. 19/09/08

23


24/45

compared to men. Many women do not receive bribes. They are not easily bribed. 22 Because they

are not easily bribed they are trust worthy. They are incorruptible because they are at the service

of others and themselves. Therefore, women can make good treasurers because they are not easily

bribed or giving out bribes. Women are not corrupt. Leaders are not supposed to be corrupt.

4.2. Views against women leadership

The first view against women leadership is that women love gossiping. Gossiping is a bad

leadership quality because it leads to conflicts or fight. Conflict or fight, disturbs the unity of any

particular grouping. The group may loose members instead of gaining new members. The problemwith this accusation is that of overgeneralization. It gives the false impression that all women are

by nature gossipers. I agree that some women as well as men enjoy gossiping, but we can not

generalize that because some women are gossipers then all women are gossipers. Gossiping is a

personality trait which may be found in some women and not in others. There are also some men

who love gossiping. Therefore gossiping is a personal problem rather than a universal character

of women. Women should not be denied leadership positions on the basis that some women are

gossipers.

Another view is that the Bible forbids women leadership. Those who subscribe to this view cite

such passages as 1Tim.2:11-12 which restricts women from preaching and having authority over

men. Such passages should not be interpreted as having a universal appeal. They were aimed at

solving particular problems in those local churches. It is not clear on what women were doing in

those early churches that provoked Paul to anger. But we are confident that Paul respected

women and accepted them as his co-workers and ministers in various churches,(c.f. Phil.4:2-3;

Rom.16:1-16). The problems that led Paul to put an injunction on women leadership in the churchwere not universal otherwise the restrictions could have been found in all his letters. The absence

of such restrictions in other epistles leads us to conclude that the problems were no universal. The

restriction on womens preaching and leadership should be interpreted within the context of that

particular church.

22 TholeY. Lilongwe. 20/02/08

24


25/45

The fact that Jesus and his twelve disciples were male is also considered as an argument against

women leadership. This view point is used to legitimize male leadership at the expense of female

leadership .23 Those who advance the above argument consider Jesus choice of the twelve as not

accidental but purposive. We can not deny that Jesus had intention when choosing the twelve

disciples. But that special intention was certainly not to exclude women from leadership functions.

The gospel of Luke, give an account of women as Jesus disciples. Women formed a larger part of

his followers. They were also helpful to Jesus ministry. Such women as Mary Magdalene, Joanna

wife of Chuza and Susanna were some of Jesus female disciples (c.f. Luke.8:1-3). It should also

not be forgotten that women were the first people to witness the resurrection of Jesus.

( Luke.24:10). Women were also present at the Pentecost. They also received the power of the

Holy Spirit to spread the gospel of Christ. The number twelve is symbolic of the twelve tribes of Israel. The choice of the male disciples was perhaps to conform to the Jewish custom in which men

were the representatives of their families, clans and tribes. Thus the choice of male disciples was

not to set precedence that women should not be leaders in the church.

Lastly some people argue that women are ritually unclean. at certain periods of the month. The

flow of blood during menstruation and child birth make women unclean. 24 How can women

administer holy sacraments while they are unclean? How can they approach the holy altar, touch

the holy tabernacle and administer the holy Eucharist to the congregation in that unclean state?

Female bodiliness is seen as polluting and defiling the sacred,(Ruether,1983:195). This is one of

the arguments against ordaining women priests in the Catholic Church.

It is true that Leviticus.15:19, declare a woman in a menstrual flow as unclean. Similarly a woman

who has given birth to a child is also unclean. But the same book, also declare a man who has

ejaculated as unclean (Lev.15:16). A man is also unclean when he sleeps with a woman. When a

man has a chronic flow from his private parts, he is also unclean. 25 The problem is that men over-

emphasize the uncleanliness of women more than their own uncleanliness. If both of them become

unclean at certain periods why should men point their fingers at women as unclean and therefore

23Pope John Paul II, Vocation and mission of the lay faithful, Nairobi: St. Paul Publications.1988, P. 14524 Owanikin, R. M, The priesthood of church women in Nigerian context in The will to Arise: Women Traditionand the church in Africa, New York: Orbis Books, 1992, P. 211.25 Leviticus 15:2b

25


26/45

disqualified for the services of the altar?

I also consider the above passages as not applicable beyond their Jewish context. The passages

are there to enrich the Jewish culture more than religion. Hence in our context we can not deny

women leadership on the basis of these passages.

Menstruation and child birth are natural processes that a normal woman goes through in her life.

To say that these processes make a person unclean is to deny the flesh or body as evil. This

dualistic tendency to regard the flesh as evil and the spirit as good is to deny the creation of God.

The book of genesis reports that God saw goodness in whatever he created (Gen.1:25b). If

creation is good the issue of cleanliness and uncleanliness does no make sense. All creation is

good. Menstruation and child birth are good. Child bearing ensures the survival of human species.Therefore ritual cleanliness should not be a qualification for church leadership.

We should capitalize on womens strengths if we are to address some of their weaknesses. We

should remove all the barriers to womens participation in church leadership

This chapter has assessed peoples views in support and against women leadership in the catholic

church. The following chapter will discuss the obstacles to womens participation in church

leadership.

26


27/45

CHAPTER 5

5.0. OBSTACLES TO WOMEN LEADERSHIP

This chapter identifies and discusses the obstacles to womens participation in

church leadership.

The low participation of women in church leadership is an indication that there are some

problems which have contributed to this low participation. These problems fall into thee

dimensions; religious, social and psychological. Under religious dimensions we have such

problems as discriminatory church laws. Problems under social dimensions are; low levels of

education, lack of consent, work at home, lack of opportunity and lack of acceptance. Lastly the

psychological dimension has such problems as low self esteem and jealousy.

1. Religious dimension

Discriminatory church lawsExclusive ministry of men In the Catholic Church the law stipulates

that a woman cannot be ordained a priest.This is womens experience of oppression in the church.

With such a law, women are hindered from influencing the decision making process of the church

at a higher level. Women cannot influence the teachings of the church because they are not part of

the clergy. This law limits the rights of women. According to the rules of many feminists, a woman

must find her role in some meaningful vocation, in this context, priesthood,(Malcom, 1982:12) The

leadership roles of women are prescriptive rather than descriptive. No matter how called a woman

may feel, she cannot be a priest according to the law. The church believes that a woman is not

called to priesthood. It attributes its own failure to recognize the capacity and leadership abilities of

women to God. The church should admit that she is a stumbling block to women priesthood and

not God. Marginalization of women is therefore a context for doing feminist theology here inMalawi.

2. Social dimension

Many women are not able to assume leadership roles because they have not gone far with

education. Malawi is one of the countries with high illiteracy rates among women. There is also

27


28/45

some women who are educated in the church. If a woman is not able to read and write she cannot

carry out some leadership functions that involve writing, reading and solving mathematical

problems. Low levels of education reduce confidence. A woman lack confidence. This will result

into poor performance or withdraw from leadership functions. Therefore, low levels of education,

affects negatively the participation and performance of women in church leadership. High

illiteracy rates, becomes a context of doing feminist theology.

Lack of consent

Some women fail to participate in church leadership because they lack consent from their

husbands. Husbands may deny their wives consent because they want their wives to mind the home

better. Some men fear that their wives would mess around with other men. Other men do not allow

their wives to serve as leaders as a way of safeguarding their leadership in the family. Theybelieve that men are born to be leaders while women are to be subordinates. Women need

liberation from both patriarchal family and church. Patriarchy is therefore a context which needs

feminist attention.

Lack of Opportunity

Men appropriate leadership positions to themselves. Women are not given a chance to exercise

their leadership abilities. Some men undermine the leadership potentials of women. They fail to

understand that women could be effective leaders. They are not able to read the signs of the times.

One of the signs of the times is the active involvement of women in all spheres of life 26 . Women are

no longer followers of men but rather co-leaders of men. Women and men should collaborate in

leadership. This will change the image of the church from being male dominated to that of

partnership and mutual empowerment between women and men. Men should give women not only

the opportunity but also their right to exercise church leadership.

Work at HomeSome women fail to exercise leadership functions because of domestic responsibilities. They are

busy with child care and domestic chores. They have to look after their husbands and children.

Women are also concerned with household chores. They clean the house, utensils or wash clothes.

26 O Brien, D.J and Shannon, T.A (eds), Catholic Social thought: The Documentary Heritage, New York: OrbisBooks, 1999, p.133.

28


29/45

At the end of the day they are tired. This can make them deny leadership responsibilities or

perform their leadership roles poorly. This is a gender issue and it provides us with a context

which needs attention. Domestic roles at home should not be gender specific, men should help

women to carry out these roles. The family and the society at large need to undergo a

transformation in order so solve this issue of gender roles. Gender roles which confine a woman to

domestic roles make a woman less human and hinder her from realizing her full humanity.

Lack of acceptance

This problem is experienced by those women who have leadership roles in the church. Men and

some women fail to accept women leadership. They give a destructive criticism when women

leaders have erred in their responsibilities. Such men are critical rather that supportive. Somemen may resign from the group because they are being led by a woman. Other men may make the

life a woman leader tough until she resigns from the position. Lack of acceptance is one of the

problems which women face once they assume leadership positions.

3. Psychological dimension

Low-self esteem

Some women fail to carry out leadership roles due to low self esteem. They lack self worth or self

value. Such women feel negative of themselves. They are more concerned with their limitations to

undertake leadership roles. They have a poor judgment of themselves. They can not accept any

leadership responsibility because they feel they are not capable. Low self esteem is caused by a

concentration on personal weaknesses while undermining their gifts and talents. Another cause of

low self esteem is other peoples remarks about women. When these remarks are negative they can

lower their self value. For example, if a priest/pastor was preaching and in his sermon he explored the weaknesses of women with little or no positive comments about them, women can feel

worthless. This contributes to low self esteem. Women would think that what the priest/pastor had

said is true and objective. This can reduce the active participation of women in various church

activities. Above all they will blame God for giving them many weaknesses and few strengths. Low

self esteem is a hindrance to the active participation of women in church leadership.

29


30/45

Jealousy

Jealousy is also another problem which is dragging women behind in church leadership. There

are some women who do not want their fellow women to be above them. They rather prefer to be

led by men rather than their fellow women. This syndrome is dangerous because it brings to

naught the whole effort of promoting women. Women should be on the forefront to promote their

fellow women instead of pulling them down. Unless women drop this evil element their

participation in church leadership will not be meaningful.

The role of the church

The church is aware that there are some obstacles to womens involvement in church leadership.

However little has been done to solve the above problems or encourage women to participate fully

in church leadership. The parish council executive has a representative of women. It has made it

possible that problems which affect womens participation in leadership should reach the parish

council for discussion. The above problems could be solved by the parish council. It is therefore

the role of women themselves to report to the woman representative their problems in church

leadership. Therefore what the church has done is to provide the channel through which womens

problems will reach the parish council. But no special programme has been put in place to

promote womens participation in church activities including leadership.

The role of the Canossian Sisters

The Canossian Sisters is a religious congregation of women which is found at Kanengo parish and

other parishes worldwide. This congregation has made a tremendous contribution in promoting

women. The sisters of this congregation have started adult literacy school, encourage various

groups of women, pay school fees for orphan girls and those from poor families and also teachwomen such skills as cookery, sewing and netting. Sometimes they also help women to start small

scale businesses.

The congregation started adult literacy school in the year 2000 so that women and men who are

illiterate may be able to read and write. The school has a higher number of female students than

30


31/45

males. This is an indication that women are benefiting more than men from this programme. If

women are able to read and write they become confident and capable of executing leadership

functions. The problem of low levels of education is being solved through this programme.

The sisters of this congregation are also charged with the responsibilities of being patrons of

various women groups. They encourage women to participate fully in church leadership in these

groups. Women are told that leadership is not only for men, but also for women 27 . Thus way

women are encouraged to take part in church leadership.

The congregation also pays school fees for orphan girls and boys and those from poor families. By

being concerned with girl education they are empowering women. They understand that with

adequate education women could serve the church fully. Education could help women to take upleadership challenges. It give them confidence. Therefore education is a key to active participation

of women in church leadership.

The sisters also teach cookery, sewing and netting among other skills. This programme is aimed at

empowering women economically. Male domination is powerful in our families because most

women are economically powerless. Men are the bread winners in many Malawian families. In

view of this problem, the Canossian Sisters introduced this programme so that women could also

become bread winners in their families. Unless women are economically independent male

domination will still be a problem in our families. Male domination contributes to low involvement

of women in the decision making process of families and church.

Similarly women are also given financial assistance to start small scale businesses. The aim is still

to make women economically independent. The more the woman becomes a bread winner the more

the chance that she will become part of the decision making process in her family as well as the

church. Women empowerment reduces male domination and increase women participation in

church leadership.

The parish has done little to encourage women, let alone solve the problems which women face

27 Sr. Mmenyanga, M, Lilongwe,20/09/08

31


32/45

with regard to leadership. More contribution to the promotion of women has been rendered by the

Canossian Sisters. This religious congregation of sisters through its various programmes

mentioned above has been able to encourage and empower women. These sisters also serve as

models to their fellow women. Therefore the involvement of women in church leadership is rightly

attributable to these religious sisters. Their help has increased the participation of women in the

decision making process of the parish.

What the cannosian sisters are doing is putting into practice Leonardo and Clodovis Boffs

mediations intrinsic to liberation theology 28. Firstly, by identifying problems which women are

facing at Kanengo parish and analyzing their nature, they were doing social-analytical mediation.

Secondly, they reflected on the word of God about the peoples situation of poverty,low illiteracy

levels and oppression from men. This is hermeutical mediation. Lastly, the sisters committed themselves to action to liberate their fellow women. They encourage women to take part in church

leadership, provide them with basic education, equip them with practical skills and also give them

financial assistance. This mediation is called praxis.

Having discussed the problems which block women from participating fully in church leadership,

the following chapter will put forward some measures to be followed in order to ensure high

participation of women in church leadership. it will also provide a conclusion to this research

report.

CHAPTER 6

6.0. RECOMMENDATIONS

This is the last chapter of this research report. It will put forward some recommendations and

28 Raloczy, S, In her name: Women doing theology, Pietermaritzburg: Cluster publications, 2004, p.7.

32


33/45

concludes this report.

The problems which block women from meaningfully participating in church leadership are

multidimensional in nature. They are; religious, social and psychological in nature. Therefore they

also need a multidimensional approach. In view of the multidimensional nature of these problems I

have suggested six points to serve as solutions to the problems which hinder women from

participation fully in church leadership. The suggested solutions are not to be taken as exhaustive

or addressing all the problems which women face. But they are a first step in addressing the

problems explored by this paper. The suggested points are as follows; re-define the vocation of

women, join Catholic women Organization, preach equality between men and women, women

should take the initiative, promote servant leadership and lastly change of attitudes.

Re-define the vocation of women

I recommend that the church should re-define the vocation of women. As already noted earlier the

Catholic Church defines the vocation of women in terms of motherhood and virginity. Women can

either be mothers within a family setting or religious sisters. This definition is inadequate and

gender bias. It limits womens freedom. The definition is inadequate because it does not include

priesthood as the vocation of women. It is gender bias because it excludes women from the

priesthood. This theological definition needs to be reconstructed to reflect the needs of women.

The comprehensive definition of womens vocation should include all the forms of life available to

an individual as a human being. Priesthood should be part of womens vocation in the church.

Join Catholic Women Organization

I also urge all catholic women to join Catholic Women Organization (CWO). This organization is

an umbrella body for all catholic women here in Malawi. It conducts training workshops onleadership and counseling skills 29. The organization put on its Programme, training for leadership.

These trainings equip women with leadership skills so that they can serve their groups better as

leaders. These leadership skills which are imparted on women are a prerequisite to their

participation and performance in leadership. This is engaged action in which women are

29 Zulu, P.T.M, TRS seminar paper, no. 41, Chancellor Collage, 2005.

33


34/45

encouraged to commit themselves in as a way of liberating themselves. It is called praxis model in

liberation theology. Unless women are equipped with leadership skills their involvement and

performance will not be meaningful.

Preach equality between men and women

The church as a herald is mandated to proclaim the good news of the kingdom of God 30.The spirit

of the Lord is upon the church to proclaim freedom to the captives and to set at liberty those who

are oppressed. The church should reform itself and take its role of Luke.4:18, seriously. It must set

women free. The church must declare freedom to women who are suffering from oppression in the

church. It must give sight to men who are blind and unable to see that they are equal to women as

images of God.The clergy, church elders and catechists have the duty to preach about the equality between men

and women. They should promote equality between men and women. The congregation should be

made aware that men and women are equal. This equality should be recognized and appreciated.

Preaching the message of equality on the pulpit will have an effect of increasing womens self

esteem.

Women should take the initiative

It is not enough for women to sit down and complain that they are being oppressed. Men are not

giving them a chance to participate in leadership. Women should take up the initiative by having

an interest to serve as leaders in the church. The first step is to feel positive of themselves. They

should have a feeling that they are capable of leading others. Women should recognize and value

their gifts and talents. They can perhaps perform better in leadership than men. The participation

of women in church leadership depends primarily on their will and interest to participate.

Promote servant leadership

This type of leadership is characterized by the spirit of service and humility. Jesus Christ is the

model of this leadership. The leader understands herself/ himself as a servant of the followers. The

30 Rakoczy, S, In her name: women Doing theology, pieterburg: Cluster Publications, 2004, p.216.

34


35/45

leadership position is seen as a position of service rather than authority. The humble character of

the leader enhances interaction and collaboration between the leader and the followers. This type

of leadership emphasizes equality between the leader and the followers. Therefore equality

between men and women is promoted by this leadership. Male domination is minimized as both

men and women share in the decision making process of a group or church. Unity characterizes

this leadership and not hierarchy. This leadership also demands the church to have the model of

the servant. As the servant, the church should be concerned with the needs of its people. The

church should heed the cry of women oppressed by its patriarchal structures and theology.

Change of attitudes

The reconstruction of the church should begin with individual transformation. Individuals should change their negative attitudes towards women. They should deconstruct their negative attitudes

towards women and formulate new attitudes which are positive and supportive to women.

As one way of promoting women leadership in the church we need to change our negative

attitudes towards women. Men should perceive women as their fellow human beings. Women are

not material possession that men could own and treat them as such. They are human beings whose

dignity needs to be respected. They are equal to men. We need to shake off our preconceived ideas

about women. The ideas we have formulated as a result of our interaction with social-cultural and

religious environments. We are living in a time when oppressive ideals about women are far from

the truth. The experience of women in modern times should help us to discover the reality that will

enable us to live our lives now. We should change our negative attitudes towards women and

discover the new reality that protects and promotes the dignity of women. It is upon having

positive attitudes towards women that we can accept, encourage and support them to assume and

execute leadership roles.

6.1. CONCLUSION My work has approached the issue of women liberation differently from the earlier studies of

Fiorenza, Apawo Phiri and Nyagondwe Fiedler. The earlier studies had established that problems

which block women from church leadership have a religious and sociological nature. They put

emphasis on the discriminatory church laws and oppressive social structures. These earlier works

35


36/45

made us to believe that solving the above problems will lead to active participation of women in

the church. I argue that the solution to womens oppression in the church and society can not be

as simplistic as it has often been presented. It should be noted that while changing oppressive

church laws and oppressive social structures is a prerequisite, it is not essential. The essence of

womens participation in church leadership is their interest and willingness to take up leadership

responsibilities. Womens initiative is very crucial in their involvement in church leadership. They

should have an intrinsic motivation to take up leadership roles. Motivation of women to take up

leadership roles is an aspect of reconstruction. Women who have been disappointed and think that

the patriarchal nature of the church is irredeemable need encouragement. This psychological

dimension of the problems which hinder womens involvement in church leadership is missing in

the earlier works mentioned above. Women should be motivated to take up leadership positions in

the church. I therefore propose as a direction for further research the impact of motivation onwomens involvement in church leadership. More effort should be put to the study of the nature of

the problems which drag women behind in church leadership in order to draw up sensible

conclusions and put forward practical solutions.

BIBLIOGRAPHY

PRIMARY SOURCES

Oral Informants Fr. Bill, Kanengo parish, Lilongwe, 10th September, 2008.

Mr. Chitsulo, Area 25, Lilongwe, 15th September, 2008.

Mr. B. Kalowekamo, Area 25, Lilongwe, 15th February, 2008.

Miss Edina Kalowekamo, Area 25, Lilongwe, 5th February, 2008.

36


37/45

Mrs. Lucy Kampini, Area 25, Lilongwe, 12th February, 2008.

Miss Angella.B. Kholowa, Area 25, Lilongwe, 20th January, 2008.

Mr Ernest Mabvundo, Area 25, Lilongwe, 10th February, 2008.

Mr Elia Malundu, Area 25, Lilongwe, 20th January, 2008.

Mr John Manyenje, Area 25, Lilongwe, 15th January, 2008.

Sr. Modesta Mmenyanga, Area 25, Lilongwe, 20th September, 2008.

Mr Laurent Napala, Area 25, Lilongwe, 12th January, 2008.

Mr. Patrick Ntcheto, Area 25, Lilongwe, 20th September, 2008.

Mrs. C. Phiri, Kanengo parish, Lilongwe, 5th March, 2008.

Mr Yohane Thole, Area 25, Lilongwe, 7th January, 2008.

Mrs. Jane Zidana, Area 25, Lilongwe, 13th March, 2008.

SECONDARY SOURCES

Published sources

Amecea, Amecea news, http://www.amecea . org/news 16.htm/ July 2001.

Catholic News Service, The role of women in the Catholic Church, Catholic

news service, http://www.catholicnews . com/jpii/stories/story12htm/June 2008.

Catholic church, Catechism of the Catholic Church , Nairodi: Paulines

publication, 1994, p.241.

Cullen, T and OMalley, P(eds), keep close to Christ, Blantyre: Popular publications, 1989, pp.13 and 42.

Fiorenza, S.E, In Memory of her: A Feminist reconstruction of Christian

origins, London: SCM Press ltd, 1983, pp. xiv-344.

37
http://www.amecea/http://www.catholicnews/http://www.catholicnews/http://www.amecea/


38/45

Flannery, A,(ed), Vatican Council II, Leominster: Fowler Wright Book ltd,

1975, p.777.

Hanson, B, The role of women in the catholic church, senior editor, Gonzaga

witness, http:// www.gonzagawitness .

Com/media/storage/paper809/news/2007/01/The role of women in the

catholic church. 2669066.shtml.

Kuppens, J,The churches and women, Lamp magazine, no.45, Balaka:

Montfort media, 2004, p.6.

Malcom.K.T, Women at the cross roads, Illinois: Inter-varsity press,1982.

OBrien,D.J and Shannon, T.A(eds), Catholic social thought: The

documentary heritage, New York: Orbis books, 1999,p.133and

p.332.

Owanikin, R.M, The priesthood of church women in the Nigerian context, in

The will to rise: women,

Tradition and the church in Africa, New York: Orbis books, 1992,p.211.

Phiri, A,I, Women, Presbyterianism and Patriarchy, Blantyre: claim, 2000,

pp.12-160.

Pope John Paul II, Dignity and vocation of women: Apostolic letter , Nairobi:

St. Paul publications, 1988, pp.3-116.

Pope John Paul II, The vocation and mission of the lay faithful: Apostolic

letter, Nairobi: St. Paul publications,1988, pp.5-158.

38
http://www.gonzagawitness/http://www.gonzagawitness/


39/45

Rakoczy, S, In her name: women doing theology, Pietermaritzburg: Cluster

publications, 2004.

Ruether, R.R, Sexism and God-talk: Towards a feminist theology, London:

SCM press ltd, 1983.

Scottroff, L, Let the oppressed go free , Kentuck: John knox press, 1993.

Solenni, P, Our role in the church, a catholic theologian and director of

women issues, Washington post, http:// www.washingtonpost . Com/wp-

dyn/articles/all128-2005 April23 html

Vuola,E, Limits of liberation: Praxis as method in Latin American liberationand feminist theology, Suomalainen: Helsinki, 1997, p.38..

Unpublished sources

Zulu, P.T.M, TRS seminar paper, no. 41, Chancellor college, 2005.

Appendix 1: Questionnaire

39
http://www.washingtonpost/http://www.washingtonpost/http://www.washingtonpost/


40/45

QUESTIONNAIRE ON WOMEN INVOLVEMENT IN

CHURCH LEADERSHIP

What is your name?Sex..

Age.

Marital status..

Occupation.

Postal address..

Village..T.A..District

What is the name of your group?

What is the name of the chairperson?

Is the chairperson male or female?

How many women are holding positions in your group?

How many men are holding positions in your group?

Is there a difference between the number of women holding positions and the

number of men holding positions in your group?

If the answer in question 13 is yes, why is there a difference?

How do you choose your leaders?

Do the methods stated in question 15 provide equal access to leadership to

men as well as women?

What is the disadvantage of the method stated in question 15?

What qualities do you look for, for someone to chosen a leader?

Do women possess good leadership qualities, if the answer is yes, which are

these qualities?

Can a woman exercise good leadership? How do you look at women leadership?

Is there specific reasons as regards leadership, why some women have

formed their own groups?

Given a chance to choose a leader,between a man and a woman whom can

you choose and why?

40


41/45

What do you think is making women unable to assume leaderhip roles?

What problems do women face in leadership?

What is your group doing to solve the above stated problems?

What is the parish council doing to make sure that women are participating

fully in leadership?

Do you think lack of women participation in ;leadership can have a negative

impact to the development of this parish?

What do you think the parish as a whole should do to improve women

participation in leadership?

Is there any other information you can give about the involvement of women

in leadership at this parish?

End of Questions!

41


42/45

WOMEN AND POWER: AN INVESTIGATION OF WOMEN

INVOLVEMENT IN LEADERSHIP AT KANENGO CATHOLIC PARISH IN LILONGWE

BY

PATRICK KALINDE

EH/53/04

A dissertation Presented to the Department of Theology and Religious Studies in Partial

Fulfillment of the Bachelors Degree in Education Humanities.

December 2008

42


43/45

DEDICATION

I dedicate this work to my mother and father for their continued support and care since I was

born.

ACKNOWLEDGEMENTS

I want to express my sincere gratitude to my supervisor, Mrs. C. Katumbi and all members of staff

of TRS department. The writing of this paper could also not have been possible without the

support of my girlfriend, Lennie Chiwaya and all my friends.

I also express my gratitude to the parish priest of Kanengo parish, Fr.Peter Mateso,Fr.Bill,Sr.Modesta Mmenyanga and catechist, Chitsulo. Lastly, iam also grateful to all the people who

formed my study sample

#

43


44/45

TABLE OF CONTENTS

CHA PTER 1 ...............................................................................................................

WOMEN AND POWER: AN INVESTIGATION OF WOMEN INVOLVEMENTIN LEADERSHIP AT KANENGO CATHOLIC PARISH IN LILONGWE. ............

1.0 INTRODUCTION

1.1 Background information .................................................................................. 1.2 Problem Statement .......................................................................................... 1.3. Objectives ....................................................................................................... 1.3.1 General Objective(s) .................................................................................... 1.3.2 Specific Objectives ....................................................................................... 1.4 Justification of the Study .................................................................................

2.0 METHODOLOGY

2.1. Literature Review ........................................................................................... 2.2 Theoretical Framework ................................................................................... 2.3 Type of Research ............................................

patrick kalinde's b.ed dissertation on women and church leadership in the catholic church in malawi

Documents