Academic literature on the topic 'Diocese of Benin'
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Journal articles on the topic "Diocese of Benin"
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Usuanlele, Uyilawa. "The 1951–52 Benin City Catholic Church Crisis: Irish Catholic Clergy versus African Nationalism." Journal of Religion in Africa 49, no. 2 (March 11, 2021): 181–216. http://dx.doi.org/10.1163/15700666-12340165.
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Abstract This paper draws attention to the neglected episode of a crisis that engulfed the Benin City Roman Catholic Station from 1951 to 1952. It examines how a disagreement between an Irish priest and an African catechist degenerated into a crisis that pitted the majority of the African laity against the Irish clergy. This crisis was not only reported in national newspapers and taken up by nationalist agitators, but also attracted the concern of Roman Catholics outside the diocese as well as the Vatican. This paper contends that the disagreement became a crisis because of the Irish clergy’s upholding of their policy of gradual incorporation of the African laity into participation in the administration of the diocese, and the African laity’s determination to pursue their aspirations of full and unhindered participation in the administration on their own terms. The crisis was also fueled by African nationalist ferment of the period, which prolonged the issue. The argument is supported with archival sources, newspaper reports and oral interviews with participants and members of the diocese.
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Kravchenko, I. O. "The practice of elections and the ordination of the highest clergy in medieval Iceland." Ukrainian Religious Studies, no. 47 (June 3, 2008): 108–19. http://dx.doi.org/10.32420/2008.47.1953.
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The position of bishop in medieval Europe was important not only religiously but also politically and culturally. Top clergy often performed secular authority in their city and diocese. European canonical practice of the early Middle Ages developed a system where election and consecration into the bishopric became an integral and decisive element of ministry. Spiritual service was thus considered elective and sacred. In the 60s of the XII century. the already mature concept of confirmatio indicated that the powers of each bishop-elect begin in his consecration.
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Challinor, Kurt, Joan Lancaster, and Richard Rymarz. "‘And Now I’m Teaching in a Catholic School’ – The Experiences of Early Career Teachers (ECT) in Lismore Catholic Schools and What Can Be Learned to Support Their Formation: A Preliminary Study." Paedagogia Christiana 49, no. 1 (January 15, 2023): 121–43. http://dx.doi.org/10.12775/pch.2022.007.
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This study is a preliminary investigation of early career teachers (ECT) working in Catholic schools in a large regional Australian diocese. The key aim of the study is to better understand the factors influencing early career teachers, who begin their teaching careers in Catholic schools, and to apprehend their early experiences as teachers to cater for their continuous formation needs. Key findings identify the openness of ECTs to faith-based experiences and the challenges faced in teaching in a Catholic school. Recommendations for early career teacher support and formation are provided considering the findings of this study
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Hrabchuk, M. "Features of the Eastern Byzantine-Ukrainian rite in Hutsuls." Ukrainian Religious Studies, no. 9 (January 12, 1999): 43–49. http://dx.doi.org/10.32420/1999.9.821.
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The Ukrainian Christian ritual, which is common to Ukrainian Orthodoxy and Greek Catholicism, is called the Byzantine-Ukrainian and Eastern. The sources of its formation begin from Cyril and Methodius, who conducted their missionary work in Macedonian Bulgarians around 863 in the territory of Veliko-Moravia, in particular among the tribes of white Croats - the ancestors of modern Hutsuls. Created here, the first Slavic dioceses disseminated Cyril and Methodius Christianity among the Western Ukrainian tribes of Galicia and Zakarpattya long before the official baptism of Rus-Ukraine.
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Gabow, Patricia. "The Hierarchy." Physician Leadership Journal 11, no. 1 (January 2024): 23–24. http://dx.doi.org/10.55834/plj.8815737024.
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The Catholic hierarchy and lines of authority begin with the pope, extend to the bishops, and then to the priests. Fundamental to Catholicism is the belief in a line of spiritual authority that Jesus gave to the apostle Peter and to every pope throughout the millennia. The bishops and archbishops are appointed by the pope and oversee areas of various sizes called dioceses and archdioceses. Priests lead the parishes. The cardinals — the men at Vatican events dressed in red — serve as advisors to the pope, administrators of Vatican areas, and most importantly, are the papal electors.
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Beglov, Alexey. "The Parish Question in the Reviews of Diocesan Bishops in 1905-1906." Almanac “Essays on Conservatism” 102 (March 1, 2020): 525–56. http://dx.doi.org/10.24030/24092517-2020-0-1-525-556.
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The article examines the views of the bishops of the Orthodox Russian Church on the prospects for the transformation of the Orthodox parish of the Russian Empire, reflected in the literary monument of church thought of the beginning of the 20th century – the “Comments of the Diocesan Bishops on Issues of Church Reform” of 1905–1906. The author shows that the bishops viewed the parish question in conjunction with other aspects of church reform, and sometimes with the general socio-economic situation in the empire. The bishops’ view of parish reform was quite broad. They spoke about the possible autonomy of parish communities, about the possibility of allowing parishioners to dispose of the parish property and giving them the right to intercede for a candidate they knew when nominating members of the parish clergy. At the same time, the author notes that almost none of the diocesan bishops who supported parish reforms in the “Comments”, responded to the Synod’s call to begin parish reform in 1906.
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Crook, J. Mordaunt. "Benjamin Webb (1819-85) and Victorian Ecclesiology." Studies in Church History 33 (1997): 423–57. http://dx.doi.org/10.1017/s0424208400013383.
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We begin in Trinity College, Cambridge, in May 1839. It is 10 o’clock at night and three undergraduates named Neale, Webb, and Boyce are trying to persuade one of their dons, Archdeacon Thorp, to become senior member of a new society. They refuse to leave until he agrees. The Cambridge Camden Society is born. J. M. Neale becomes President, Benjamin Webb Secretary, and E.J. Boyce Treasurer. Within a year they are joined by another Trinity man with influence in a much wider sphere, Beresford Hope. By 1843 the membership list includes two archbishops, sixteen bishops, thirty-one peers and M.P.s, seven deans or chancellors of dioceses, twenty-one archdeacons or rural deans, sixteen architects, and seven hundred ordinary members. In 1845 the society goes national, moves to London, and becomes the Ecclesiological Society.
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Vitaliy (I.N. Utkin), Hegumen. "Political Ideas and Political Struggle of the Pre-Revolutionary Russian Clergy (The Case of the Ryazan Diocese)." Orthodoxia, no. 1 (September 4, 2021): 125–59. http://dx.doi.org/10.53822/2712-9276-2021-1-1-125-159.
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This article, written using the materials of Ryazan diocesan press, studies the history of the formation of political ideas and the political struggle of pre-revolutionary Russian clergy. In the process of forming separate spiritual estate and system of the rationalized Latin-speaking spiritual education within the Russian Empire, the clergy becomes one of the forces modernizing the country, while perceiving itself as the enlightener and the civilizer of people. The state saw the clergy as petty officials, but the clergy were not willing to accept this role. During the creation of elementary school in the system of the Ministry of State Property, the clergy strengthened their social position and acquired many years of teaching experience. The liberal nobility feared that the clergy would take the lead in rural life by alienating the landlords. Zemstvos begin to fight to push the clergy away from the peasants, squeezing the clergy out of schools. At the same time, churches start opening schools en masse. The clergy enters a political struggle with the liberal gentry. Church periodicals began to appear, shaping the political stance of the clergy. The clergy sees itself as a separate politicum, which can be higher than zemstvos as all-empowerment bodies. Diocesan congresses, as well as district and parochial assemblies start appearing as a means of unification and consolidation of the clergy.The necessity of intra-church democracy, while ignoring the canonical role of the bishop and mass media's leading role, becomes a dominant idea in the clergy's life until the Revolution of 1917. These democratic representations in the Ryazan diocesan press were not called “sobornost” anymore but were political in nature. For utilitarian purposes, the state power supported such aspirations of the clergy during the 1912 election campaign to the State Duma. The clergy had the opportunity to realize their political views during the February Revolution of 1917 and fully supported it. Diocesan bishops were expelled, each parish was considered as a separate “local church”. The clergy sought to remain unelected and beyond the control of the parishioners, although they themselves insisted on electing diocesan bishops. However, parishioners turned their backs on their pastors. Some clergy were expelled from parishes, others limited the level of fees for services. Representatives of the laity and lower clergy drove the clergy out of elected parish and diocesan authorities. As the revolution developed and the country descended into chaos, the clergy, who had taken part in these processes, did not accept their share of responsibility for what was happening; on the contrary — they blamed the “ignorant” people for the church trials.
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Dody Kurnianto, Geovanni. "Be A Good Listener- Learning from Saint Francis de Sales." Journal of Asian Orientation in Theology 04, no. 02 (August 30, 2022): 125–40. http://dx.doi.org/10.24071/jaot.v4i2.5001.
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The purpose of the study is to show that the spirituality of Francis de Sales in his work, “Introduction to the Devout Life” is still relevant today, especially for the formation of priests and religious candidates in Indonesia. His work was written when as the Bishop of Geneva, he was concerned for the spiritual life of the laity in his diocese because of the Protestantism movement that swept most of Europe at that time. Francis wants to tell his people that, not only in the Protestant Church, but in the Catholic Church also that holiness belongs to everyone, not only for the clergy, monks, and nuns. His book provides a practical guide for anyone who wants to develop a spiritual life. De Sales offers a new perspective that the first step to develop a spiritual life does not begin with the celebration of the sacraments and liturgies but from the human longing for God that arises from everyone's heart. This longing of God must be cultivated and nurtured, first of all, in spiritual friendship with those who are more experienced in spiritual life. In the formation, this is known in several forms such as spiritual guidance, personal assistance, or cura personalis.
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BAUSHOV, R. B. "PROTEST MOVEMENT IN THEOLOGICAL EDUCATIONAL INSTITUTIONS OF THE TOWN OF KURSK AT THE BEGINNING OF THE 20TH CENTURY." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 12, no. 1 (2023): 133–43. http://dx.doi.org/10.22394/2225-8272-2022-12-1-133-143.
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The purpose of the article is to determine the participation degree of students of theological educational institutions of the town of Kursk in protest movements in the Russian Empire at the beginning of the 20th century. The analysis of the history of the protest movement in theological educational institu-tions in Kursk is based on archival materials. The author emphasizes that in general, the protest movement in seminaries at the begin-ning of the 20th century is studied quite exten-sively nationwide and regionally, but the local participation of theological educational institu-tions in Kursk remains unexplored. As a result, the author reveals the participation degree of the students of Kursk Theo-logical Seminary and Kursk Women's Diocesan School in the protest movements in theo-logical educational institutions at the beginning of the 20th century.
Dissertations / Theses on the topic "Diocese of Benin"
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Sitone, Matthieu. "Naissance et croissance d'une église locale (1896/97-1996) : le cas du diocèse de Butembo-Beni au Congo Kinshasa (RDC)." Lyon 2, 2006. http://theses.univ-lyon2.fr/documents/lyon2/2006/muhemusubaositone_m.
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Cette thèse part de la constatation que la conversion au christianisme des Nande dans le diocèse de Butembo-Beni au Congo-Kinshasa (RDC) s’est accompagnée d’une profonde transformation sociale, culturelle et religieuse. Cette adhésion à la nouvelle religion a été rendue possible par le fait que le christianisme est perçu comme porteur de nouvelles valeurs humaines, spirituelles et matérielles, et sert au progrès et au développement de la personne. La recherche examine le processus de cette transformation. Elle fut le résultat des confrontations et de malentendus, d’échanges et d’appropriations. Elle a abouti à une forme d’acculturation religieuse qui suppose des ruptures et assure une continuité culturelle. Elle a conduit à une « réorientation » de la vie des Nande qui trouvent dans ce processus des raisons d’être et de vivre et contribue à la construction d’une nouvelle identité, individuelle ou collective. Elle entraîne de nouveaux problèmes nés de la christianisation de la majorité de la population. This thesis is based on the observation that the conversion of Nande of the diocese of Butembo-Beni in Congo-Kinshasa (DRC) was accompanied with a deep social, cultural and religious transformation. That adhesion to a new religion has been possible by the fact that the christianism has been forseen as carrier of new human, spiritual and material values for the progress and the developpement of human being. This research analyses the process of that transformation which is the relultat of confrontations and misunderstanding, exchanges and appropriation. It occurred a kind of “religious acculturation” which implies rupture and cultural continuity. It led to a “reorientation” of the life of Nande who find in that process new reasons of being and living. This fact contributes to the construction of their new identity, individualy and communautary. Nevertheless, adhesion to christianity generated new social and religious problems.
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Sitone, Matthieu Prudhomme Claude. "Naissance et croissance d'une église locale (1896/97-1996) le cas du diocèse de Butembo-Beni au Congo Kinshasa (RDC) /." Lyon : Université Lumière Lyon 2, 2006. http://demeter.univ-lyon2.fr:8080/sdx/theses/lyon2/2006/muhemusubaositone_m.
Full textBooks on the topic "Diocese of Benin"
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Amoussou, Samson Gilles. Monseigneur Agboka le combattant: 1er eveque du Diocese D'Abomey. Cotonou, Benin: S.G. Amoussou, 2014.
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béninois, Union du clergé, ed. Le nouveau diocèse de Kandi et son premier évêque, Mgr Marcel Honorat Agboton. Cotonou, Benin: Impr. Graphitec, 1995.
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Le nouveau diocèse de Dassa-Zoumé et son premier évêque son Excellence Monseigneur Antoine Ganye. Cotonou, Bénin: Confluents, 1996.
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The life and work of Agori Iwe: First Bishop of Benin Diocese (Anglican Communion). Benin City, Nigeria: Uniben Press, 1998.
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Le nouveau diocèse de Djougou et son premier Evêque, son Excellence Monseigneur Paul Kouassivi Vieira. Cotonou, Benin: Confluents, 1996.
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Barrow, Julia. Developing Definitions of Reform in the Church in the Ninth and Tenth Centuries. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777601.003.0037.
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There is a noticeable gap between the use of ‘reform’ terminology (reformo, reformatio) in the pre-1100 period and modern usage: in the earlier Middle Ages the terminology was essentially used to refer to the restoration of peace, buildings, and property or in a spiritual sense, as a change of heart (as established by Gerd Ladner on the basis of patristic writings); it is also noticeable that reform terminology was used much less by medieval authors, especially pre-1215, than by modern historians writing about the Middle Ages and above all on the medieval church. Nonetheless, ‘reform’ terminology did begin, very slowly, to be used about change in medieval ecclesiastical institutions in the tenth and early eleventh centuries, first in the diocese of Rheims and Lotharingia and later in Burgundy, and this chapter attempts to show how this process began, tracing the earliest moves towards this in records of Carolingian church councils and tenth-century historical narratives.
Book chapters on the topic "Diocese of Benin"
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Golemon, Larry Abbott. "Planting Catholicism in America." In Clergy Education in America, 86–118. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0004.
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The third chapter explores how Catholic seminaries formed an American priesthood equipped to engage American religious pluralism. There were three models of formation. The first was the diocesan seminary founded by Sulpicians, a French order dedicated to the education of diocesan priests, founded by Fr. Jean Jacques Olier. Bishop John Caroll brought them to Baltimore to build St. Mary’s Seminary in 1791, where they combined the scholastic study of theology with a spirituality of interiorizing the mystical states of Christ’s life, as developed by Fr. Pierre Berulle. Priests became “little Christs” of self-sacrifice and formed an “ecclesiastical spirit” that prepared them as leaders of Catholic culture. The second model was that of religious orders like the Benedictines. Fr. Bonifacio Wimmer came from Bavaria to begin St. Vincent’s seminary in Pennsylvania in 1846. He established a regimen of private devotion, study, work, and the liturgy of the hours that focused on lectio divina of the Psalms. The oral/aural engagement with Scripture accompanied a liberal arts rather than scholastic approach to sacred texts. The third kind of Catholic seminary was the modern, professional seminary pioneered by “Americanists” like Bishop John Ireland. He sought a “civic minded Catholicism” that demonstrated the legitimacy and public value of the faith. Following the Third Plenary Council of Baltimore, Ireland founded a minor seminary (1885), then a major seminary which included historical-critical studies, a science lab, modern periodicals, and a professional ethos.
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Scott, Amanda L. "“Her Duty and Obligation”." In The Basque Seroras, 35–54. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747496.003.0003.
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This chapter examines the duties and obligations of the seroras. Seroras expressed piety through practice and action, which were both utilitarian and highly performative. Their practical role, coupled with the formality that went into their selection and installation, places seroras in a category unlike any other iteration of lay devout female service. There were many factors that led women to the semireligious life and seroría. At the most basic level, however, the vocation remained viable and popular for so long because it responded equally to practical needs of the parish community and the parish fabric, or material infrastructure. Even if it was not always fully condoned by diocesan officials, it was mostly considered a benign outlet for female piety. Different localities had slightly different methods for selecting seroras, and responsibilities and rituals of installation varied according to geographic circumstances or patterns of local power and influence. On the whole, however, the institution was remarkably consistent across the Basque lands. Regardless of where they served, most seroras could expect to perform a fairly standard set of duties and to be remunerated in similar ways by the communities they served.
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Rennie, Kriston R. "Epilogue." In Freedom and protection, 188–92. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526127723.003.0009.
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The practice of monastic exemption changed forever in the late eleventh century. Most modern studies on the subject, in fact, begin their accounts with the pontificate of Urban II (1088–99). Paul Fabre is largely responsible for this enduring chronology and interpretive paradigm. He argued for the papacy’s intervention in a monastery’s spiritual affairs, which in turn marked a reversal of fortunes for the diocesan bishop, where previously he had maintained a foothold through the power of ordination. There is some truth to this claim, even if – as this book has demonstrated – the papacy’s involvement was a constant in monastic life and governance since the late sixth century. This landmark shift in monastic exemption practice nevertheless offers a fitting conclusion to this book. It signals a changing institutional and ideological character that provided a good constitutional model to twelfth-and thirteenth-century popes and canonists. The result was a decidedly more permanent dimension to monastic exemption, which served to define the papacy’s authority over secular and ecclesiastical authorities and the latter’s position within monastic communities. In this respect, exemptions from the late eleventh century came to be used as legislative expressions of the papacy’s proprietary rights – ties of dependency and promises of apostolic protection, whose special relationship provided monasteries with a profitable legal position....
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Gleason, Philip. "Rationalizing the Catholic System." In Contending with Modernity. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195098280.003.0007.
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Catholic colleges reacted as individual institutions to the turn-of-the-century challenge, but there was also a collective dimension to their response. It is most directly observable in the activities of the Catholic Educational Association (CEA) and in self-studies undertaken by the Jesuits. It is also extremely revealing, for here we can observe Catholic educators taking counsel together, informing themselves of current developments, and forging the conceptual and organizational tools they needed to bring their institutions more nearly into line with ongoing developments in American higher education. We shall look first at the CEA, but to appreciate its significance we must begin by reviewing the reasons for the fragmentation that put Austin O’Malley in mind of a boiler explosion, and caused Bishop John Lancaster Spalding to exclaim: “We Catholics are united in the faith, but are infinitely disunited in almost everything else. The Lord have mercy on us! We want some point of union.” The disunity that plagued Catholic educators as the new century opened did not arise from ethnic diversity or ideological cleavages, although both were significant features of the larger Catholic scene. Their basic problem was structural, and its key element was the existence in Catholic education of two overlapping, but largely autonomous, chains of command: the episcopal, centered in the bishop of the diocese (known technically as the “ordinary”); and that of the religious community. Reinforcing the disjunctive tendency inherent in this parallel authority structure was an ecclesiastical localism that left each ordinary without effective supervision from higher authority, and made each religious community a kind of realm unto itself. A cursory sketch of the Catholic educational scene will suggest why these circumstances made it so difficult to coordinate all the elements involved. Catholic elementary education was carried on under the authority and supervision of the bishops, but the parochial schools—of which there were in 1900 about 3800, enrolling upwards of 900,000 students—were staffed almost exclusively by nuns. A community of teaching sisters (and there were scores of them) might or might not be under the direct ecclesiastical authority of the bishop.