[1] Quotes from teachers presented in this article were originally supplied as evidence to the enquiry into the reduction in part‐time teaching funded by the Equal Opportunities Commission and the...

This paper is about the experience of secondary headship selection. Using data from career history interviews with 20 headteachers, 10 men and 10 women, from two Midlands educational authorities, the paper demonstrates some of the different procedures and processes used to select headteachers. Then by comparing the experiences of the long‐in‐post and recently appointed heads, aspects of continuity and change in the headteacher role are explored. The paper argues that although the processes and the selectors’ perceptions of the appropriate (...) candidates have changed, nevertheless other features such as gender, networking and reputing continue to be important aspects of the headship selection process. (shrink)

This paper examines heterogeneous impacts of gendered household headship and control of resources on food security in rural Tanzania. Analysis with minimal attention to heterogeneity in gender considerations indicates no differences in household food security between male and female-headed households. But with a more differentiated household headship variable and accounting for gendered differences in resource ownership, the results differ markedly. Using more gender-disaggregated variables, our results show significant differences between female-headed and male-headed households. In these results we find (...) support for the claim that gender norms in the study villages often restrict women’s access to resources, resulting in more vulnerable female-headed households. Female-headed households with no male adults present are particularly vulnerable. The study also points to specific opportunities for enhanced food security with attention to female and joint ownership of livestock. These results represent a hopeful sign that efforts to enhance female livestock ownership could be a useful strategy to address lower levels of food consumption in these Tanzanian villages. (shrink)

The Heythrop Journal, Volume 63, Issue 4, Page 731-741, July 2022.

Gerald Grace's (2000) paper Research and the Challenges of School Leadership: the Contribution of Critical Scholarship is applauded for making a powerful case for critical leadership studies to be taken seriously and for providing an exhortation for many educationists to think again about headship. However, this paper suggests that Grace's paper is weakened by:(a) traditionalism (e.g. a false equation of leadership with headship and neglect of more recent discourses of leadership, distributed leadership and complexity theory); (b) reductionism, oversimplification, (...) selectivity and misrepresentation in his consideration of educational management studies; (c) neglect of the considerable overlap between critical leadership studies and educational management studies; (d) an untenably negative view of educational management studies (neglecting their potential for realising the same agenda as critical leadership studies); (e) eurocentrism; and (f) his neglect of foundational issues in, and authors on, critical theory. (shrink)

The feminization of agriculture narrative has been reproduced in development literature as an oversimplified metric of empowerment through changes in women’s labor and managerial roles with little attention to individuals’ heterogeneous livelihoods. Grounded in feminist political ecology, we sought to critically understand how labor and managerial feminization interact with changing agricultural practices. Working with a local NGO as part of an international, donor-funded research-for-development project, we conducted semi-structured interviews, focus group discussions, and participant observation with over 100 farmers in Mid-Western (...) Nepal in 2017. Household structure and headship are dynamic in the context of male out-migration, pushing women to take on new agricultural duties and increasing household labor responsibilities. In this context, decision-making processes related to agricultural management and new cultivation practices illustrate ongoing renegotiations of gender and cultivation practices within and beyond the household. We contend that the heterogeneity of household power dynamics muddies the empowering impacts of migration and emphasize the importance of community spaces as a locus of subjectivity formation and social value. We conclude that FPE can illuminate complexities of power, space, and individual responses to socio-ecological conditions that challenge the current feminization of agriculture framework. (shrink)

Drawing on Connell's notion of gender projects, the authors assess the degree to which contemporary evangelical ideals of men's headship challenge, as well as reinforce, a hegemonic masculinity. Based on 265 in-depth interviews in 23 states across the country, they find that rather than espousing a traditional gender hierarchy in which women are simply subordinate to men, the majority of contemporary evangelicals hold to symbolic traditionalism and pragmatic egalitarianism. Symbolic male headship provides an ideological tool with which individual (...) evangelicals may maintain a sense of distinctiveness from the broader culture of which they are a part. At the same time, symbolic headship blunts some of the harsher effects of living in a materially rich, but time poor, culture, by defusing an area of potential conflict, creating a safe space within which men can negotiate, and strengthening men's material and emotional ties to their families. (shrink)

This paper clarifies and reflects on the four values that Serene Khader argues feminism can do without in Decolonizing Universalism: independence individualism, personhood individualism, Enlightenment freedom, and gender‐role eliminativism. Persuaded by her condemnation of the view Khader calls “headship complementarianism” and her defense of a different form of gender complementarianism, the paper leaves the question of gender role eliminativism aside. It starts by presenting some concerns about her treatment of Enlightenment freedom, independence individualism, and personhood individualism. It agrees that (...) Enlightenment freedom and independence individualism have no place in feminism. Contrary to Khader, however, it maintains that personhood individualism is necessarily a feminist value. It then shows why the value of women’s autonomy is more central to non‐imperialist feminism than Khader acknowledges. Ultimately, it agrees with Khader that feminism can be both universalist and non‐imperialist provided that these qualifications are adopted. (shrink)

This article engages with the care ethics of Laudato Si’ through the lens of postcolonial ecofeminism. Laudato Si’ speaks of the family of creation where nature is both a nurturing mother and a vulnerable sister, reflecting patriarchal associations of women with nature, fragility, and the virtue of care. This indirectly undermines the need for men to engage in care/social reproduction work as well as the strengthening of women’s agency. While this kin-centric ecology acknowledges the interdependence of creatures, it maintains the (...) hierarchy of humans over nature and underlines this family’s headship by an all-powerful Father. Laudato Si’s family ecology and God language inadvertently reifies women–nature–care connection and reinforces the logic of male domination. This study recommends exploring gender inclusive images of the Trinity and the family of creation in mutual relations to foster care that promotes both the agency of women and nature. (shrink)

Based on data from a national survey and personal interviews with more than 300 religiously committed Protestants, this analysis assesses the range and location of attitudes toward feminism among conservative Protestants. Findings suggest that evangelicals are not uniformly antifeminist. Rather, the majority are both supportive and appreciative of the gains of liberal feminism as well as concerned that feminism has gotten off track by promoting an excessive individualism that undermines stable, meaningful, and caring relationships. For most evangelicals, feminism is neither (...) a significant subcultural religious boundary nor a focus of political mobilization or action. Political conservatism, embeddedness in conservative local religious subcultures, belief in husbands’ headship and authority, and affiliation with particular subgroups and denominations help to locate and specify the sources that create, reinforce, and sustain more negative attitudes toward feminism within this diverse religious subculture. (shrink)

The Society of Jesus has always been a highly “political” religious order. The context for its political thought was its engagement with higher-level education, its antiheretical, pastoral, and missionary activities, and its close relationships with secular rulers. Although there was no single, cohesive, or exclusively Jesuit political doctrine its members shared some premises: the (Thomist) premise that reason and revelation are complementary; that prudence is a pre-eminent virtue in all practical activity; and that the principles of good order (organization) are (...) the same for church, polity, and any other “body” or corporation (including the Society itself). Inferences could therefore be drawn from reason to revelation and from one kind of body to another. Reason and revelation concurred that the polity requires coordination of individuals to the common good by coercive authority, and therefore hierarchy and headship, although that headship need not be monarchical. However, like most of their contemporaries, Jesuits regarded monarchy as the best form of government. Although authority as such is natural and necessary, the element of consent is the political community’s freedom to choose its own form of government. The alterability of most laws implies an “absolute” ruler. However, the authority of any ruler or regime is limited by fundamental laws, natural and divine law, and the natural and legal rights of subjects, as well as the right or threat of tyrannicide. The Society’s antiheretical activities were centered on defending the ultimate authority of the papacy over the church, especially as supreme arbiter of controversies about faith and morals. Jesuit theologians defended the papal “indirect power” to intervene in secular government where the salvation of souls was involved. This could threaten the independent authority of secular rulers. However, the Society was normally highly sympathetic to the position of secular rulers; indeed Jesuit theologians and controversialists made substantial concessions to “reason of state.” Almost from the establishment of the Society of Jesus (1540), Jesuits have been involved with things political. The Society’s founders, preeminent among them Ignatius Loyola, had not intended this. However, their placing the Society at the papacy’s disposal, the remarkable gifts and educational attainments of its members, and its adaptability meant that even in the lifetime of the founding fathers (Ignatius died in 1563, Laínez his successor as superior general in 1565, and Salmerón, the last surviving founder, in 1586), its activities came to center on secondary- and tertiary-level education and antiheretical engagements, as well as retaining the original focus on foreign and domestic missions, and spiritual guidance. For all these activities, the Society needed patrons among prelates and secular rulers to fund and protect it, and in dealing with them it acquired a vast collective political experience, as well as political enemies. Its various engagements also demanded theoretical reflection about politics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE TWOFOLD DIVISION OF ST. THOMAS'S CHRISTOLOGY IN THE TERTIA PARS JOHN F. BOYLE UniveYsity ofSt. Thomas St. Paul, Minnesota ST. THOMAS AQUINAS divides the tertia pars of his Summa theologiae into three parts, the first of which, embracing the first fifty-nine questions, is on the Savior Himself. This section, in turn, is divided into two parts: the first considers the mystery of the incarnation (qq. 1-26); the second, (...) that done and suffered by the Savior (qq. 27-59). How are we to understand this seemingly straightforward division? As the latter half deals with the life of Christ, M.-D. Chenu saw it as essentially scriptural, in implied contrast to a more scientific consideration in the first section.1 It is precisely this distinction between the scientific and the scriptural, however, that is problematic and that needs to be evaluated critically in light of Thomas's conception of sacra doctrina. The twofold division of christology that appears in the tertia pars is one of many organizational innovations in the Summa, representing Thomas's answer to a problem with which his predecessors and contemporaries struggled; the organization of christology. Because Christ is a historical figure, the problems of the historian also beset the theologian. The facts of history occur in a temporal sequence'and, for this reason, history is in part a temporal narrative. The historian, however, wants to do more than tell a good story; he wants to explain it. He therefore seeks those categories of intelligibility that will explain why certain events happen in the way they do: the role terrain plays in sue1 M.-D. Chenu, TowaYd Undeystanding Saint Thomas, trans. A.-M. Landry and D. Hughes {Chicago: Henry Regnery, 1964), pp. 315-17. 439 440 JOHN F. BOYLE cessful military strategy, for example, or the motives (economic, psychological, or social) that move men to action. Through an abundant number of such categories, the historian tries to make sense of history. In this lies his problem. The categories that interpret what happens have their own principles and rules of exposition, which may not be wholly compatible with a narrative sequence. For this reason, the historian is torn between two masters in his work: the narrative sequence and the categories of intelligibility. The theologian, in considering the life and mission of Christ, confronts much the same problem. He has before him both the temporal narrative of that life and the need to understand and explain it, albeit far more profoundly than the historian can. For his information on the life of Christ, the theologian is dependent upon Scripture; the fourfold Gospel narrates the story of Christ's life. For his primary categories of intelligibility, the theologian is also dependent upon Scripture. For example, the Gospel proclaims that Christ is the Word made flesh and thereby understands the import of Christ's life, passion, death, and resurrection. The epistles provide a great number of decisive categories that interpret the mission of Christ: Christ the redeemer of a fallen humanity; Christ the true mediator between God and man; Christ the great high priest; Christ the head of the Church. The theologian must make sense of the life and mission of Christ in such a way as to account for the varied themes and categories already provided by Scripture. Likewise, he must seek to understand and make sense of these categories themselves. In a temporal narrative of Christ's life, there is no obvious place for the treatment of His mediatorship, priesthood, or headship. Each extends throughout, and even beyond, His earthly life, although each is intimately bound to particular aspects of that life. The problem is thus one in which both the narrative and its primary categories of intelligibility are in Scripture. It is not simply making sense of history, it is making sense of Scripture. The task is to formulate a christology that is in some way adequate to the New Testament revelation about Christ. Thomas's predecessors and contemporaries ST. THOMAS'S CHRISTOLOGY 441 struggled to organize and explain not only history but also its biblical interpretation.2 A brief consideration of how Peter Lombard,3 the compilers of the Summa fratris Alexandri,4 and Albert... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sexism and Misogyny in the Christian Tradition:Liberating AlternativesRosemary Radford RuetherThe oppressive patterns in Christianity toward women and other subjugated people do not come from specific doctrines, but from a patriarchal and hierarchical reading of the system of Christian symbols as a whole. These same symbols can be read from a prophetic and liberating perspective. So what I will do in this essay is to show how Christian symbols have (...) been read as a system of domination, on the one hand, and then how they can be read as a system of liberation, on the other hand.1 The framework for reading Christian symbols as a system of domination derives from patriarchal slaveocracies, the social system in which Christianity was born. Yet Christianity also began as critique of this system that proposed prophetic-liberating alternatives to it that were then partially repressed.The New Testament is shaped in the context of this struggle. It contains testimonies to a subversive vision which has been partly repressed by reimposed patriarchal patterns. Thus the New Testament itself is the main source both for canonizing a sexist and slave social system and also for reconstructing an alternative egalitarian vision. In this essay I will first summarize the patriarchal reading of Christianity as it became the dominant interpretation between the second and sixth centuries, with further elaboration in medieval scholasticism. I will address this reading of Christianity under the five symbols of anthropology, sin and grace, God, Christ, and the Church. This will show that the patriarchal reading of these symbols is not a problem of the prejudices of particular theologians, but a comprehensive worldview. I will then analyze these same symbols and show how they can (and, in my view, should) be read from a prophetic-liberating perspective.I begin with the issue of anthropology. How is gender, male and female, related to humanness? Early Christianity saw a close relation between the human soul, understood as mind or reason, and the divine logos, which was seen as the divine nature of Jesus as the Christ. They interpreted the text of Genesis 1:27, “God created the human in the image of God,” to refer to the mind or soul in each human person. The human soul as mind or reason mirrors on a created level the divine logos or reason manifest in Christ. The human soul thus partakes in a created fashion in God’s nature and so is immortal and capable of eternal life. [End Page 83]But do women possess reason? Are they made in the image of God, or only male humans? The Greek philosophical tradition, particularly in Aristotle, which shaped early Christian views on this, believed that women lacked autonomous reason and were therefore inherently inferior and dependent on the male. For Aristotle, slaves and Asians (i.e., barbarians) were also dependent on ruling-class Greek males, who alone were fully rational.2 Thus Greek philosophy gave Christianity both a strongly gendered and also a classist and racist reading of anthropology.The Jewish tradition was ambivalent about whether women were equally made in the image of God. Some rabbinic teachers defended the belief that women were equally made in God’s image, while others argued that Adam alone was God’s image.3 This ambivalence is reflected in Paul’s Letter to the Corinthians, chapter 11. Here Paul says, “But I want you to understand that Christ is the head of every man, and the husband is the head of his wife and God is the head of Christ” (1 Cor. 11:3, NRS). Paul lays out a cosmic hierarchical order of headship of God over Christ, Christ over the male human, and the male human over the female human as the basis for his argument that the woman should cover her head, but the male should not cover his head. “For a man ought not to have his head veiled, since he is the image and reflection of God; but the woman is the reflection of man” (1 Cor. 11:7).Paul goes on to insist that “man was not made from woman but woman from man. Neither was man created for the sake of woman, but... (shrink)

With the active involvement of women in the church and home, there is a need to study God’s design for the relationship between men and women. In reaffirming the divine order of this relationship, discussing the biblical gendered roles has been one of the major contending issues. So emerging ecclesiologies in Africa are beginning to challenge the traditional understanding of male headship in the church. Therefore, the article argues that the ontology of men and women’s relationship provides a better (...) framework for understanding the nature of authority and submission in the church. This article states fairly the biblical foundation for the ontology of male and female relationship in the church from both the complementarian and egalitarian views. Also, this article presents the male and female relationship in contemporary African ecclesiology. Furthermore, the article contends that the application of the biblical foundation for the relationship between men and women provides a strong framework for authority and submission in the church, which reaffirms the male headship. The goal of the article is to use the biblical framework for the ontology of the relationships between men and women to propose a theology of authority and submission in the church without undermining the nature and worth of men and women, who are both created in the image and likeness of God. A qualitative methodology was used for this article, which integrates both primary and secondary sources to delineate the thesis of the study. Contribution: This article contributes to the area of ecclesiology in Africa, which shows that the theology of the church is relevant for engaging cutting-edge issues, such as gender studies, human relations and personhood. It explains the influence and implications of the ontology of gender relationship on authority and submission in the church to affirm human dignity and equality in the church. (shrink)

As of the time of writing of this paper (January 2023), Russia’s invasion of Ukraine has caused a European refugee crisis, death and displacement of countless Ukrainians, worldwide food shortage, fuel crisis and inflation. By comparing the Ukrainian example and the book of Ruth, this paper demonstrates that the effects of forced migration, food shortage and arrested economic productivity are tilted against women. This results in sudden stati of family headship and breadwinner, inability to provide meals for or stabilise (...) the family, and difficulty in attempting to re-establish a livelihood due to the double burden of care. The methodology of the paper is qualitative and gendered. In its interpretation of the biblical text, it is also allegorical and literary while for gathering the Ukrainian data, it is textual. One of the key findings of the study is that during displacement and crisis, women, unlike their male counterparts, tend to carry the family with them wherever they go, which means that women bear the greater burdens of these variables by far. The discussions in the sections of the paper merge the gendered situations, mindsets and events of the book of Ruth with those of the Ukrainian context.Contribution: Using the examples of the Russo Ukrainian war and the character of the biblical book of Ruth, this article examines the effects of displacement, food crisis and arrested economic production on women. This topic is aligned with the journal’s focus on religion, gender equality and environmental preservation, all of which fall within the journal’s scope. (shrink)

Less than a century after Plato’s death, the Academy’s scholarch Arcesilaus of Pitane inaugurates a peculiar oral phase of Academic philosophy, deciding not to write philosophical works or openly teach his own doctrines. Scholars often attribute a radical change of direction to the school under his headship, taking early Stoic epistemology to be the primary target of the New Academy’s attack on Stoic philosophy. This paper defends a rival view of Arcesilaus’ Academic revolution. Shifting the focus of that attack (...) from epistemology to ethics, the paper illuminates the continuity in development from Polemo to Arcesilaus and the evidence corroborating this continuity. (shrink)

In men’s ministries it is possible to distinguish between evangelical and Catholic masculinities: the former being more traditional, the latter somewhat ‘softer.’ This paper pursues these differing masculine performances within a discourse of fatherhood in two fatherhood ministries: Dad the Family Shepherd and Fathers for Good. On the whole, the fatherhood ministries repeat the evangelical and Catholic masculinities of regular men’s ministries via the treatment of male headship, the politics of gender and sexuality, and the use of sport as (...) a signifier for masculinity. (shrink)

This study analyzes two public speeches of two North-American Seventh-day Adventist women who oppose women’s ordination, in order to understand how they reconcile inequity perpetuated by their religious position that denigrates women. The two women in this study address the apparent disadvantage by reframing the issue and reordering their reality. Whereas one speaker creates other formidable sub-issues that make exclusion of women from church leadership imperative, the other speaker resorts to the elusive notion of female privilege. I demonstrate how their (...) discourse surrounding ministry and headship illuminates the fact that gender relations and religious convictions are ordered through permeable boundaries of arbitrary lexico-semantics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:706 BOOK REVIEWS struments of redemption for others. Mary is the primary exemplar of receiving her Son's redeeming love in freedom and of wholeheartedly mediating his graces to all he has redeemed. The final essay, "Mary and Modernity," is most timely for American Christians and ecumenists. It is a very worthwhile attempt to compare and contrast the secular triad of virtues, liberty, equality, and fraternity with the Christian triad (...) of theological virtues, faith, hope, and love, especially as they are exemplified in Mary. Although this approach perceives Mary more as a " sign of contradiction " to our secularistic culture, she will help us to avoid the extremes of confusing true freedom with licence, genuine equality with egalitarianism, and authentic fraternity with collectivism by helping inspire in us the really liberating values of her Son's Gospel. Everyone can benefit immensely from the intelligent reading of this book. Mt. St. Mary's Seminary Emmitsburg, Maryland FREDERICK M. JELLY, O.P. Dieu et l'etre d'apres Thomas d'Aquin et Hegel. By EMILIO BRITO. Paris: Presses Universitaires de France, 1991. Pp. 422. 245 francs. Sprung from premature fears of post-modernity or from an ignorant nostalgia for a monoform Catholicism which never existed, universal dismissals of " modernity " still appear occasionally in Catholic j ournals. They recall,the neo-scholastic te:xitbooks prior to Vatican II in whose pages the " moderni " (among whom were numbered not only "Kantiani" but "Hegeliani ") were dismissed by authors who, having read a few pages, were incapable of grasping the basic directions of philosophy from Herder to Heidegger. Emilio Brito, S.J., however, follows in the line of the French and German Jesuits: through this century they have sustained a varied dialogue, in philosophy and theology, between Thomas Aquinas and the important figures of modern philosophy. His two works on Hegel's Christology, and a third large study of God and creation in Schelling are now followed by this comparative work. The theology of Aquinas and the philosophy of Hegel are like two galaxies. Do they move past each other at a distance, or do they move through each other guarding a proper identity with similar forces and shared motifs? Brito has chosen one theme within these two vast realms of thought: his topic (and the book's title can mislead) is God; 'being' BOOK REVIEWS 707 is present as a stimulus to our reflection about God. After an introduction on recent interpretations of Hegel, particularly by Catholics, pages which should be read by all interested in contemporary theology, there are three sections: " the knowledge and naming of God," " the divine substance and the cycle of its attributes," and " the operations of absolute spirit." The chapters in each of the three areas present Aquinas's and then Hegel's thought, and sometimes a section of further comparison. At the end of the work Brito offers a conclusion ("God's Goodness") and a postlude ("God's Beauty"). Finally there is a "Resume." According to Brito, Aquinas's thought is clear (his Aristotelian logic is readily understandable), and his emphasis lies with the divine transcendence. Despite the process-format of the Summa theologiae and the traces of history in the headship of Christ, the diversity of sacraments, and the theologies of faith and natural law, his modest description of movement in God and in God's world of beings stands in contrast to the unleashed and unresolved development penetrating Hegel's Geist. The concluding " Resume " of nine pages is particularly valuable as it brings together the author's synthetic insights into Aquinas and Hegel (one might hope that at least it would appear in translation). The following excerpt displays its balance and clarity. The God of the Summa tends to stay back from mediation, letting itself exist in a certain exteriority, while the Hegelian absolute " raises out" the determinations it posits only by also absorbing them negatively. In the same vein, the Hegelian parousia of the negative abolishes absolutely the distance maintained by the inexpressible in language. In an opposite direction, the originating positivity of the God of Thomas grounds the irreducible presence of a reality represented in discourse. If he is a stranger to this approach and more... (shrink)

In spite of the presence of women in previously male-dominated ecclesial spaces, patriarchal normativity continues to be re-inscribed through the reproduction of knowledge, which sustains skewed gender power relations amongst the clergy. This was a case in point when a newly ordained woman priest in the Anglican Church of Southern Africa was recently addressed as, and given the official title, ‘mother’ during the vestment ritual at a church service where she was to celebrate the Eucharist for the first time. This (...) while the male priests present had retained the title ‘father’ without any critical reflection on the male-headship theology it perpetuates. If one considers that the ordination of women has opened the possibility for them to celebrate the Eucharist, which gives authority to preside at (or head) the ‘Table’, then one has to be mindful of the subtle ways in which language is used to regulate the production and reproduction of gender bias in a patriarchal system. Being the guest preacher at the celebratory service of this former Ethics and Theology student, I could do no other but interrupt the sermon I had prepared. In this article, I argue that interruption is a helpful theoretical concept – both as a transformative rhetorical strategy in the interpretation of biblical texts and also as an act of resisting discourses and practices that uphold and re-inscribe patriarchal norms. I will approach the hermeneutical concept of interruption from what I call a feminist theo-ethical perspective. (shrink)

Humanist education, within families and at school, is best understood in its historical context. It involves a shedding, over time, of religion‐dependent features belonging to a more devout age. This chapter focuses on British history, although many of the points apply more widely, especially to other countries with a Protestant background, like the USA. Liberal humanist approaches to children's education in the home are best understood in terms of the rejection, over time, of the religious setting within which it formerly (...) took place. A modern knowledge‐based education suited the requirements of seventeenth‐century Protestant merchants and rulers better than an impractical scholasticism. If education in the arts has been held back, historically, by religious views on the division between soul and body, the same is truer for sex education. The individualism built into the traditional model of headship is echoed in the ways children have been traditionally expected to learn. (shrink)

“The composition of the lectures of which Aristotle's extant works are the notes probably belongs in the main to the twelve or thirteen years of tail headship of the Lyceum, and the thought and research implied, even if we suppose that some of the spadework was done for him by pupils, implies an energy of mind which is perhaps unparalleled. During this time Aristotle fixed the main outlines of the classification of the sciences in the form which they still (...) retain, and carried most of the sciences to a further point than they had hitherto reached; in some of them, such as logic, he may fairly claim to have had no predecessor, and for centuries no worthy successor…one of the greatest of analytic thinkers. “SIR W. DAVID ROSS, Aristotle. (shrink)

For all of his failures to secure patronage, John Dee was successful compared with his contemporaries. We know more about his patronage relations than those of any other natural philosopher in Tudor England. Only by comparing him with other English client practitioners can we understand how unusual and even productive were Dee’s relations with his patrons. This article makes those comparisons and offers an overview of Dee’s patronage, but in the main it explores three of the unusual aspects.The first is (...) Dee’s good relationship with female patrons and patronage brokers, notably Queen Elizabeth. The second is the kind of office that Dee sought. His greatest efforts were aimed at securing the headship of a collegiate institution such as Eton College or the Hospital of St Cross. Not only did they fit his aspiration to set up a research institute, but all were offices in the Queen’s direct gift, and so played to Dee’s strengths. Nevertheless, Dee was frustrated at nearly every turn. It is suggested that a major cause was the young Dee’s links with both Sir John Cheke’s network of Protestant humanists, who became Marian exiles, and with ‘Louvainist’ Catholic exiles opposed to Edward VI and Elizabeth. We see how Dee was consistently passed over in favour of other members of these circles. Notwithstanding this, it is concluded that Dee was relatively successful, given the English court’s refusal to patronise speculative natural philosophy, even that offered by Thomas Digges, William Gilbert or Francis Bacon. Finally, some of Dee’s supposed failings as a client, such as the sparseness of printed works, are shown to have been systemic. (shrink)

The ordination of women into ministry remains a theological and scholarly debate. Even though PCEA was among the earliest churches to ordain the first woman clergy, the progress of ordination of women compared to men remains inadequate. Cultural aspects, patriarchy, and religious traditions of the Church have influenced the position of women in the church. Patriarchy as a theology of headship continues to be a roadblock to having many women ordained in the church. This paper investigated the cultural aspects (...) and their effect on the ordination of women. Further, the paper explores the effect of patriarchy on the ordination of women into the holy ministry. The paper was anchored on egalitarian theology. The study concludes that no theological, biblical, or traditional ratification hinders women from being ordained as ministers of word and sacrament. The study criticizes a theological standpoint that hinders the ordination of women and recommends the ordination of women not only in the Presbyterian Church but also in other mainstream and African-instituted churches. The church should extirpate all forms of discrimination, patriarchy, negative attitudes, and cultural practices that deny women life in its fullness. (shrink)

One of the most important changes in the environment of schooling during the last decade has been the establishment of educational markets and inter-institutional competition which, in turn, has led to the development of a new management culture in schools. In the light of these developments, this paper draws together the research on heads' responses to marketisation and suggests theoretical hypotheses on the impact of its underlying features on their psychological well-being. Our argument is that the major features of educational (...) marketisation may promote the emergence of both the determinants of professional growth and self-renewal and of occupational stress and job burnout among headteachers. These determinants, in turn, lead to the appearance of two types of well-being among school heads. To support our hypothesis we refer to the work of others and empirical findings from various fields of study. (shrink)