WOMEN TRAINING
IN PROTESTANT THEOLOGICAL INSTITUTIONS:
A CRITICAL APPRAISAL OF CONTEXTUAL CHALLENGES IN KERALA, INDIA
JESSY JAISON B B S., M Div., M Th.
Thesis for the Degree of Doctor of Philosophy (Ph D)
The Faculty of Humanities (Institute of Theology)
The Queen’s University of Belfast
May 2008
QUEEN'S UNIVERSITY BELFAST
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I declare that
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The thesis is not one for which a degree has been or will be conferred by any other university or institution;
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The thesis is not one for which a degree has already been conferred by this University;
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The work for the thesis is my own work and that, where material submitted by me for another degree or work undertaken by me as part of a research group has been incorporated into the thesis, the extent of the work thus incorporated has been clearly indicated.
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The composition of the thesis is my own work.
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WOMEN TRAINING IN PROTESTANT THEOLOGICAL INSTITUTIONS: A CRITICAL APPRAISAL OF CONTEXTUAL CHALLENGES IN KERALA, INDIA.
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Name JESSY JAISON
Home Address:
NEW INDIA BIBLE SEMINARY,
PALLICKACHIRAKAVALA POST,
CHANGANACHERRY, KERALA
PIN CODE 686 537, INDIA
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Date ……………………... 2008
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ABSTRACT
While liberationist perspectives in feminism have galvanized much attention in theological education in the past 20-30 years around the world, Kerala, India stands as a ‘different case’ with its inherited cultural biases. Theological seminaries in Kerala default to an unhealthy hierarchical attitude and structure in spite of the influx of women in seminaries and the remarkable educational development of women in society at large. This study investigates the cultural and ecclesiastical challenges of women students and attempts to make a hermeneutical inquiry into the theological and cultural issues involved. Having incorporated the relevant methodological contributions of feminist scholarship, the research followed a practical theological approach based on a social scientific methodology in which diverse constituencies in seminaries provided the data.
The research identified hidden cultural and theological factors that reinforced the marginalisation of women and that resulted in most women students having only very low expectations. It demonstrated that seminaries in Kerala not only failed to be cohesive and cogent in corresponding to the experiences and aspirations of and limitations put upon women, but also lacked both a theological vision and the openness to see the decisive role of theology in advocating transformation. The study proposes a theological-cultural hermeneutical equilibrium as exemplified in the Scripture and grounded in practical theology. The transformational mission of seminaries, however, should be gradual rather than abrupt, in order to prevent chaos and a further alienation of the women constituency while at the same time facilitating sustainable organizational learning. Theological education should hence become a transformative discursive praxis that critically reviews the contextual struggles of students. Despite the geographical limitation of the research, this thesis will have an extensive utility in similar contexts in Asia and elsewhere not only to theological schools but also to course designers, accrediting agencies and policy makers.
ACKNOWLEDGEMENTS
I dedicate this thesis to the glory of God, the source of all wisdom.
My heartfelt thanks are also due to,
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Dr. Graham Cheesman, the Director of the Centre for Theological Education in Belfast Bible College (BBC) and my principal supervisor, for his exceptional sense of commitment as a theological educator and the sincere academic support extended to me all through the research.
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Dr. David Emmanuel Singh (Oxford Centre for Mission Studies), the external examiner of this thesis, for his professional analysis and commendation on this work.
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Dr. Myrtle Hill (School of Sociology, Social Policy and Social Work- Gender Studies, Queen’s University of Belfast (QUB), the internal examiner, for her proficient analysis of the methodology and recognition of the cross-disciplinary approach and contributions of this research.
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Professor Hugh Magennis, the Director of the Institute of Theology at QUB for his commendable support during all the major academic events related to this research and Ms. Kim Mahon, the Secretary for Theology for her selfless assistance in every formal procedure of the course.
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Dr. James McKeown (my second supervisor), Dr. David Shepherd (Principal, BBC), Dr. Robert Keay (the Senior Advisor of Studies for Theology at QUB) and all the academic and administrative staff in Belfast Bible College for their unreserved support for this research.
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Dr. Brian Marshall (Oxford Brookes University), Dr. Heather Morris (Edgehill College, Belfast), Dr. Karen Trew (School of Psychology, Queens University), Dr. Clifford Stevenson (Irish Studies, Queens University) for sharing their academic expertise at various stages of my research, especially for the empirical research design.
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Dr. V J Samkutty (All Nations Christian College), and Dr. Sharon Heron (my colleague and friend) for their academic reflections on my work.
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All my students in India, especially at the New India Bible Seminary, Kerala for inspiring me to learn more closely on people’s cultural struggles
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The Principals, Deans and students in all the sample institutions and the theologically trained women for their sincere cooperation in the gathering of empirical data.
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Dr. Siga Arles, the Director of Indian Institute of Missiology, for his invaluable suggestions.
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The library staff at- the Belfast Bible College and Queen’s University. In India- The United Theological College, South Asia Institute of Advanced Christian Studies, Gospel for Asia Biblical Seminary and Faith Theological Seminary.
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Belfast Bible College for funding my stay and research.
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The Ballee Baptist Church, Pastor Lawrence Kennedy and all my friends there.
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My parents and all my prayer partners without whose constant support, this research would not have been possible.
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Abraham and Aquil, whose love, fun and responsible lifestyle have been a great blessing to me all through these days of my hard work.
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Jaison, who has been my closest friend in my theological journey up to Ph D. I will never be able to thank him for being such a great source of encouragement to me in family and ministry.
LIST OF ABBREVIATIONS
AETEI Association of Evangelical Theological Education in India
AFER African Ecclesial Review
ATESEA Association of Theological Education in South East Asia
ATS Association of Theological Schools
ATTWI Association of Theologically Trained Women in India
BD Bachelor of Divinity
BTE Board of Theological Education
BTE-SSC Board of Theological Education- The Senate of Serampore College
B Th Bachelor of Theology
CSWI Committee on the Status of Women in India
EATWOT Ecumenical Association of the Third World Theologians
EEAA European Evangelical Accrediting Association
ES Episcopal Seminaries
ICAA International Council of Accrediting Agencies
ICETE International Council of Evangelical Theological Education
ICSSR Indian Council of Social Science Research
INATE International Network in Advanced Theological Education
ISST Indian Institute of Social Studies
LMS London Missionary Society
M Th Master of Theology
NCCI National Council of Churches in India
NES Non-Episcopal Seminaries
RCWS Research Centre for Women’s Studies
SAIACS South Asia Institute of Advanced Christian Studies
TAFTEE The Association of Theological Education by Extension
TBT Theological Book Trust
TE Theological Education
TEF Theological Education Fund
TTS Tamil Nadu Theological Seminary
UGC University Grants Commission
UK United Kingdom
UNESCO United Nations Educational Scientific Cultural Organization
US United States
UTC United Theological College
WCC World Council of Churches
WEA World Evangelical Alliance
WHO World Health Organization
WIA Women India Association
WOCATI World Conference of Associations of Theological Institutions
LIST OF TABLES
Table 1- Men-Women Distribution in Sample Institutions 2005-’06 139
Table 2- Responses on Acceptance of Women Students in Training 141 Table 3- Responses of Seminary Leadership on Church’s Lethargy
towards Women’s Ministry 142
Table 4- Responses of Leaders on Factors Affecting Full Acceptance
of Women in Training 143
Table 5- Responses Supporting the Secondary Status of Women
in Theological Education 145
Table 6- Responses Regarding Marriage, Family and Safety concerns 146
Table 7- Men’s Views on the Possible Ministries of Women 152
Table 8- Men’s Assessment of the Current Status of Women in Seminaries 153
Table 9- Men Students’ Definitions of a Virtuous Woman 154
Table 10- Factors Motivating Women to Join Theological Education
According to Men Students 155
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