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The project examines the well-being and morale of women pastoral associates, compares their progress from 1980-1991, and investigates their perception of the support they receive.The methodology comprises: personal background and historical leadership role of Maryland: a theological foundation for women in ministry from the perspective of systemic grieving and transformation; an overview of the development of the ministry in the Baltimore diocese; a twofold appraisal of pastoral associates comparing the 1980 Simmons' survey and an updated 1991 questionnaire with corollary assessments and interviews with bishops, pastors, parishioners, and diocesan personnel.The group surveyed were active members of the Pastoral Associates Association whose background, until recently, has been predominantly women religious. Survey results point toward changes in duties and responsibilities from earlier experiences of direct involvement in visiting parishioners to training parish ministers and more programmatic and pastoral leadership activities. Acceptance from parish and community groups have steadily increased while there have been varying degrees of support from bishops in the diocese. The work is viewed as satisfying and as an opportunity to use abilities creatively in a responsible position; yet, conversely, there is recognition of the position's flat career path. Although pastoral associates see their ministry from the perspective of Church as Servant, nevertheless, they desire equal partnership in ministry and a model of Church as Community of Disciples. 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Reading assignments were taken from updated materials written by women researchers, theologians and scripture scholars. Eleven women from the ages of 32 to 65 from a white suburban local Catholic Church participated in the project. Their marital status, education, theology background and family of origin varied. At the initial session, each participant filled out three formulated questionnaires related to (a) Women's status within the Church, (b) self-esteem and (c) feelings regarding power. All these questionnaires were re-administered at the end of the course to evaluate whether any major changes took place. The most powerful instrument for women in this study occurred in the more intimate form of a personal interview where the opportunity of an in-depth sixty to ninety minute conversation with each participant took place three months following the seminar's termination. 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The last chapter covers general reflections on evangelization and some recommendations for new ministers coming to Appalachia. For over fifty years, the Glenmary Society has challenged its members to evangelize the rural Appalachian population of over twenty million people. At present, over one hundred professed Glenmary members minister to 1.25 million people in thirty-five base parishes and thirty-seven mission stations. Some outsiders look up to Glenmary as 'experts' in this ministry. They think we have the experience, knowledge, and success stories to teach others how to be successful missioners in Appalachia and the Deep South. But, the truth is that we are still groping for answers. The major findings were that Appalachia is a difficult place to do Catholic evangelization because of its unique cultural heritage, religious tradition, and depressing poverty. The area is highly unchurched. Glenmary mission parishes average about one-half of one percent (0.5%). 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