Journal articles on the topic 'Pastoral instructions'
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1
Cardoso, Maria Teresa de Freitas, and André Luiz Bordignon Meira. "Pastoral kenótica:." Fronteiras - Revista de Teologia da Unicap 6, no. 2 (December 29, 2023): 297–313. http://dx.doi.org/10.25247/2595-3788.2023.v6n2.p297-313.
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The article studies a proposal of pastoral action in which is highlighted the kenotic character, that is, turning oneself towards meeting and service of persons. The objective of the article is to highlight that kenotic action is part of Pope Francis’ proposal in the Apostolic Exhortation Evangelii Gaudium, and that this can be illustrated by the theology of Urs von Balthasar. The methodology relates the authors studied, starting by verifying the theme of kenosis in the theology of Urs von Balthasar and the presence of kenosis in the life of Jesus, especially highlighted in the Last Supper. The study of the theology of Urs von Balthasar refers to the trinitarian kenosis drawn out in the kenosis of Christ and in the ecclesial kenosis, among diverse traits in the realization of Church. The model of Jesus Is considered, in a life of service, and at the Supper with the washing of the feet. The article selects instructions from Pope Francis for the Church in our times, highlighting the neologism of making the Church “take the first step” and positioning itself as “a Church which goes forth”. It is implied that the mission is better developed in communities open to dialogue and to service in the world, in the line of synodality. It concludes that the kenotic character must stand out in the Church’s pastoral dimensio, valued by Urs Von Balthasar and translated in the pastoral orientations of Pope Francis.
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Faull, Katherine, and Jeannette Norfleet. "The Married Choir Instructions (1785)." Journal of Moravian History 10, no. 1 (2011): 69–110. http://dx.doi.org/10.2307/41200954.
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The “Instructions for the Married Choir Helpers” were written guidelines for the helpers of the married people choir on what today would be called pastoral counseling. Tliey were drawn up by Bishop Spangenberg on consultation with the other members of the Unity Elders' Conference between the two synods of 1775 and 1785. In most European and North American congregations manuscript copies of these “Instructions” exist, to be read only by the choir helpers. The healthy conduct of marriage, according to the principles and concepts of the church was clearly considered to be crucial to the health of the whole church. To a modern reader, the frankness and simplicity with which the practice of marital relations is described and valorized is refreshing.
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Fidlerová, Alena A. "Preachers or Teachers? Parish Priests and their Sermons in the Late Enlightenment Habsburg Empire." Studies in Church History 55 (June 2019): 205–24. http://dx.doi.org/10.1017/stc.2018.28.
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This article explores the role parish priests were expected to play in educating the populace of the Habsburg empire at the end of the eighteenth century, and especially how this was manifested in the form and content of their sermons. Emperor Joseph II took a keen interest in the education of future priests and expected them to be good shepherds (pastores boni) and educators to their parishioners. To this end, together with his mother, he carried out several reforms in their education (such as changing theology faculty curricula, introducing pastoral theology as a new subject and establishing general seminaries) and even issued a special decree on 4 February 1783, providing detailed instructions for preachers. The article outlines how future priests were taught to educate their parishioners through their sermons, concentrating on how they followed these instructions in their homiletic practice, which changed the form and content of sermons radically. It is based on archival material concerning the education of future priests (such as court decrees, governmental orders and university curricula), pastoral theology textbooks used at the Prague faculty of theology, and selected printed sermons.
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Faull, Katherine. "Girl Talk: The Role of the "Speakings" in the Pastoral Care of the Older Girls' Choir." Journal of Moravian History 6, no. 1 (2009): 77–99. http://dx.doi.org/10.2307/41179849.
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Abstract In marked contrast to contemporary eighteenth-century cultural and political inscriptions of the body, the Moravians articulated a radical body dialectic in which the natural manifestations of manhood and womanhood were considered to be integral elements of manifested spiritual consciousness. However, the positive corporeality of eighteenth-century Moravian faith attracted fierce criticism to the group, as the hyper-realistic linguistic and artistic depictions of the significance of the crucified Christ gave rise to virulent attacks on the ethical practices of the Moravian Church. From Goethe's age until now, both the parties of reason and religion have been fundamentally threatened by the intertwining of faith and the body and the concomitant spiritual and religious enactment in the Moravian Church. Tire Principia and the Instructions that were compiled by the synods directly after Zinzendorf's death constitute unique examples of a codification of what had been a tradition and rite within the renewed church since its very inception in 1722. This article examines the implementation of the Instructions specifically within the older girls' choir, the content of the Instructions, and explores the memoirs of eighteenth-century Bethlehem sisters for evidence of their efficacy.
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Huizenga, Annette. "Idealized Motherhood: Examples of the Gendered Worldview of the Pastoral Letters." Interpretation: A Journal of Bible and Theology 75, no. 4 (October 2021): 294–304. http://dx.doi.org/10.1177/00209643211027765.
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In the Pastoral Letters, the roles and practices of mothering in a domestic household serve as benchmarks for the general instructions on how “one ought to behave in the household of God” (1 Tim 3:15). This article examines several passages in 1–2 Timothy and Titus in which the author employs an idealized and stereotypical view of motherhood in order to persuade female believers to fulfill this socially-appropriate condition and to restrict them from leadership positions in the community.
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Theobald, Michael. "Vom Werden des Rechts in der Kirche." Zeitschrift für die neutestamentliche Wissenschaft 106, no. 1 (January 31, 2015): 65–95. http://dx.doi.org/10.1515/znw-2015-0004.
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Abstract: The paper examines instructions of a legal nature contained in the pseudepigraphical Pastoral Epistles and in Paul, with the objective of exploring factors involved in legal education through a comparison of these texts. Since Paul leaves matters of order to be regulated by his communities, the difference between the two does not lie in an alleged dichotomy of charisma and law, but in an “institutionalization process” that has meanwhile advanced. By way of example, this paper examines the rules of “excommunication” (Tit 3,10; cf. 1Tim 1,20), the institution of widows (1Tim 5,3–16) and the remuneration of presbyters including further provisions regarding their office (1Tim 5,17–25). This results in hermeneutic insights regarding the understanding of the Pastoral Epistles, as well as the theological place of law in the church.
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Kim, Hyun-gwang. "Instructions on Finding and Nurturing Church Leaders in the light of Pastoral Epistles." Bible & Theology 97 (April 25, 2021): 117–41. http://dx.doi.org/10.17156/bt.97.04.
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Gręźlikowski, Janusz. "Czwarty synod archidiecezji warszawskiej." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 23–49. http://dx.doi.org/10.21697/pk.2009.52.3-4.01.
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The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.
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Wysocki, Marcin. "Ideał mędrca w listach św. Ambrożego." Vox Patrum 64 (December 15, 2015): 581–94. http://dx.doi.org/10.31743/vp.3732.
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St. Ambrose’s letters are a unique example of bishop’s concern for pastoral, social and political issues relating to the city, the diocese, the Empire and the Church. They have been a special way of his pastoral influence and work. He included in them a number of moral, legal and dogmatic instructions, among which he described a model of the Christian sage. It was based on the statements of the Stoic philosophy, but finally the Christian character arising from Scripture, and especially from the teaching of St. Paul the Apostle, was added to Ambrose’s model of a sage. According to Ambrose, the basic feature of the sage is freedom, but it also provides a number of other features – such as submission to God, love for the neighbours, the spirit of repentance, knowledge of God’s Law – which constitute the perfect sage, and ultimately – the perfect Christian.
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Roy-Steier, Stephanie. "Coming Up Short: The Catholic Church’s Pastoral Response to the Transgender Crisis in America." Religions 12, no. 5 (May 12, 2021): 337. http://dx.doi.org/10.3390/rel12050337.
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The Vatican and United States Conference of Catholic Bishops (USCCB) have issued official responses to the phenomenon of gender diversity, as well as instructions for the education and care of transgender and gender diverse (TGD) people in America. However, have these authorities effectively utilized current sociological research to develop and implement contextually appropriate pastoral practices that are lifegiving and to the greatest benefit of this at-risk population? This article argues that they have not and that their recommendations have been linked to increased harm and marginalization. Utilizing Richard Osmer’s framework for practical theological interpretation, this article begins with an overview of the Magisterium’s guidance, followed by a summary of quantitative data gleaned from national surveys, population studies, and demographic analyses that reveals unique experiences of suffering and oppression. The middle sections bring in leading theories and findings from social, health, and medical fields, which illustrate TGD needs and vulnerabilities and expose the Magisterial offices’ dangerous failure to meet or even acknowledge them. The final sections call for a revised pastoral approach grounded in the concrete situations of TGD people and congruent with the Church’s commitment to love, service, and social justice. Good practice models and ethical norms are suggested for immediate incorporation into care and praxis.
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Faull, Katherine M. "“You are the Savior's Widow:” Religion/Sexuality and Bereavement in the Eighteenth-Century Moravian Church." Journal of Moravian History 8, no. 1 (2010): 89–115. http://dx.doi.org/10.2307/41179901.
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Abstract Despite the fact that a widows' choir existed in almost every eighteenth-century Moravian congregation, frequently with its own choir house, there has to date been no examination of the Moravian widow in the eighteenth century. Tins essay examines how Zinzendorfs understanding of bridal mysticism in the 1740s was inflected to meet the spiritual needs of the recently bereaved woman. This essay also shows how, in the 1780s, the Principles of the Widows' Choir and its Instructions for Pastoral Care reflect that particular instantiation of the Ehereligion (bridal theology) and seek to provide the Moravian widow with both spiritual and physical support in her time of mourning and guide her to look to her eternal husband, Christ, for comfort.
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Stasiak, Sławomir. "Uwielbiony Chrystus i życie wieczne - nadzieją Kościoła apostolskiego w świetle Listów Pasterskich." Verbum Vitae 9 (January 14, 2006): 105–20. http://dx.doi.org/10.31743/vv.1406.
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The Pastoral Letters in a particular way undoubtedly reflect the theology resulting from the instructions concerning Church life. In the discussed texts, we can observe a two or even a three-level understanding or the concept of he elpis - hope. On the one band, the promise of God Himself (Tt 1,2) is presented as a basis for hope, as also the person of Jesus Christ (1 Tm 1,1). On the other band, it is actually Christ w ho is the subject of Christian hope (comp. 1 Tm 1,1). This hope, however, does not limit itself to indicating its basis or subject matter. It is closely related to the saving work of God. and hecomes the essence of the life of the first Christian community - the apostolic Church (comp. Tt 2,11-13; 3,1-3).
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Laddach, Agnieszka. "Sexuality and Gender Diversity in the Liberal Catholic Discourse in Poland in the Pastoral Perspective." Open Theology 7, no. 1 (January 1, 2021): 368–87. http://dx.doi.org/10.1515/opth-2020-0165.
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Abstract One of the most important questions in the Roman Catholic Church is the question of sexual and gender diversity. Therefore, the article presents the results of qualitative and quantitative content analysis of the Catholic sociocultural periodical Więź (Bond) from 2007 to 2020, which is the leading forum for liberal Catholic debates in Poland. The goal was to analyze the period’s narration toward current Church’s instructions on sexuality and gender diversity. Five dominant postulates were identified in Więź: (1) a discussion about people with the need to revise their or the Church’s narration on and experience of sex and gender; (2) a reevaluation of the significance and consequence of sexual revolution in Poland; (3) an organization of the understanding of body, sex, sexuality, and gender; (4) a promotion of the idea of encounter; and (5) a settlement of cases of sexual abuse in the Church. The article concludes that the presence of social dialogue on sexuality and gender diversity in the current pastoral approach of the Church in Poland requires a suspension of moral judgment and an openness from Church with a strong traditional, and rigid viewpoint to better understand the difficult spiritual and social situation of people who live contrary to the moral teachings of the Church or whose views go against these teachings.
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Kartzow, Marianne Bjelland. "The “Believing Woman” and Her ekklēsia: Rethinking Intersectional Households and Manuscript Variations in the Widows’ Tale (1 Tim 5:3–16)." Interpretation: A Journal of Bible and Theology 75, no. 4 (October 2021): 305–16. http://dx.doi.org/10.1177/00209643211027767.
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The widows of the Pastoral Epistles (1 Tim 5:3–16) have been a puzzle for interpreters for generations. In the “Widows’ Tale” different categories of women are given a whole set of instructions, including how they shall be organized and with whom to live. In this article, I will highlight the interpretative potential of the very last verse of the paragraph, where “a believing woman who has widows” is mentioned. In some important manuscripts, scribes have added “believing man” in v. 16, while others have left out the woman altogether. What can these disagreements and changes tell? I will argue that not enough scholarly attention has been directed to this verse. There is huge potential for a new understanding of the whole paragraph hidden here. Attention to alternative housing arrangements and manuscript variations will be employed as interpretative tools. I will use the disagreement among scribes to rethink variety and difference, and to reimagine ekklēsia within intersectional early Christian households.
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Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.
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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular interest is his singling out ofclænnyss, an Old English word for “chastity” or “purity,” as the virtue to be most highly prized among the laity:We sceolon eac cristes acennednysse. and his gebyrdtide mid gastlicere blisse wurðian. and us sylfe mid godum weorcum geglengan. and us mid godes lofsangum gebysgian. and ða oing onscunian. ðe crist forbytt. pæt sind leahtras. and deofles weorc. and ða ðing lufian ðe god bebead. pæt is eadmodnys. and mildheortnys. rihtwisnys. and soðfæstnys. ælmesdreda. and gemetfræstnys. gepyld and cleennyss; pas ðing lufað god and huru ða clænnysse ðe he sylf ðurh hine. and ðurh pæt clæne mreden his modor astealde; Swa eac ealle his geferan ðe him filigdon ealle hí weeron on clænnysse wuniende. and se mæsta dæl prera manna pe gode geðeoð purh clsennysse hi geðeoð. (CHII.1.277–87)[We ought also to honor the birth and nativity of Christ with spiritual joy, and adorn ourselves with good works, and occupy ourselves with songs of praise to God, and shun those things which Christ forbids, which are sins and works of the devil, and love those things which God commanded, that is humility and mercy, justice and truth, almsgiving and self-control, patience and chastity. These things God loves, and especially chastity, which he established through himself and the chaste virgin, his mother. So also all of his companions who followed him were living in chastity, and the greatest portion of those men who achieve favor with God achieve it through chastity.]
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Borucki, Janusz. "Synod diecezji kujawskiej i pomorskiej z 1586 roku." Prawo Kanoniczne 46, no. 3-4 (December 20, 2003): 227–45. http://dx.doi.org/10.21697/pk.2003.46.3-4.08.
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Activities of Bishop Hieronim Rozrażewski has occurred in the time of initiation and realization of the Tridentine Council resolutions. In the time of his administration in the diocese of Włocławek (named at that time Kujawy and Pomeranian) he had carried on seven synods. Three of them (in 1586,1589 and 1590) were diocesan synods. The rest (in 1585,1589,1590 and 1598) included pomeranian archdeacon’s district only. The most important of them is diocesa synod carried of 1586. The content of the synodal statutes of Bishop Rozrażewski was constituted of numerous legal regulations and pastoral instructions. Its problems contained wide range of matters pertaining various fields of ecclesiastical life. More rigorous analysis of the content of the statutes entitles to differentiation of several thematic groups: defence of the catholic faith, administration and reception of the sacra-ments, other forms of God’s worship, times and holy places, benefices and the duties of the incumbents, the diocesan offices, the discipline of the clergy, monastic life, ecclesiastical seminary, church’s property. Bishop Hieronim Rozrażewski’s synod carried of 1586 constituted very important stage in the process of realization of the tridentine reforms in the Kujawy and Pomeranian diocese initiated by Bishop Stanisław Karnkowski.
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Van Houwelingen, P. H. R. "POWER PLAY IN THE CHURCH? THE CASE OF 1 TIMOTHY 2:8–15." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 159–85. http://dx.doi.org/10.51688/vc6.2.2019.art5.
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Thinking in terms of ecclesiastical power as a negative force has often found a breeding ground in the Pastoral Epistles. To what extent is that justified? This article examines a passage that always comes up when the position of women in the church is discussed: 1 Timothy 2:8−15. Three aspects will be considered consecutively: power, powerlessness, and authorised power.
Power says something about the underlying problem that Timothy faced: the male/female relationship in the Ephesian congregation threatened to degenerate into a power struggle. Powerlessness refers to the story of Adam and Eve mentioned in verses 13−15. The Genesis narrative recounts human weakness, which in 1 Timothy becomes a sort of triptych about Eve and creation, Eve and the fall, and Eve and redemption. Authorised power is the way in which the problematic situation in Ephesus was regulated with apostolic authority, to create space for the trustworthy Word.
Paul’s instructions about the behaviour of women could nowadays easily be considered a kind of misogynistic power play. However, the apostle should be interpreted on his own terms. This is true both for his social context and for his missionary drive.
KEYWORDS: power, man, woman, congregation, Paul
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Bellman, Jonathan D. "Nineteenth-Century Temperaments and the Music of Chopin." Chopin Review, no. 3 (April 27, 2023): 42–86. http://dx.doi.org/10.56693/cr.120.
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Since the seventeenth century, writers about music have discussed what were considered to be the intrinsic differences in affect between the various keys. These were continuations of late-Renaissance discussions of the expressive properties of the different church modes, and those distantly reflected discussions of the Greek modes in Plato’s Republic. By the turn of the twentieth century, a large (and evolving) literature on the subject had accumulated, and despite more than a half-century of piano temperaments that were loosely referred to as ‘equal’ (or in Albert Lavignac’s phrase, ‘the uniformity inherent in the system of temperament’), the entire concept of key characteristics—that is, an accounting of the expressive differences between supposedly equally tempered keys—was well established. No two accounts of key associations were alike, but there were general patterns, especially for the more diatonic keys: C major was considered innocent, C minor for funereal and serious pieces, F major gently pastoral, D major warlike and triumphant, and so on.For us, unfortunately, late eighteenth- and nineteenth-century tuning instructions are incomplete. In treatise after treatise, these temperaments — generally described as ‘equal’ even when they clearly are not — are to be produced by tuning certain fifths ‘a little weak,’ other fifths ‘strong,’ and finally (at the end of the process) expecting the requisite correspondences between enharmonic equivalents to result from these vaguest of instructions. Despite the claims that such instructions were complete, self-standing, and intended for autodidacts, further preparation, such as working with an accomplished technician, would have been necessary. To proceed directly from these treatises, then, is impractical, so the problem of an unequal temperament appropriate to Chopin’s music requires a different approach.The composer’s personal preferences regarding temperament and key associations had much in common with typical practice of the time. Even clearer is Chopin’s statement, from his unfinished piano method: ’Intonation being the tuner’s task, the pianist is free of one of the greatest difficulties involved in the study of an instrument’, which demonstrates that despite his exacting requirements, he was happy to turn the task over to professionals. The search for such a temperament today requires experimentation, which enables us to discover how narrower and wider thirds and fifths produce the mood and affect of each key. Such experimentation can produce a temperament generally compatible with the majority of instructions for contemporary temperaments — thus completely usable for the piano repertoire of the time — but frankly revelatory when Chopin’s music is played in it. And although vanishingly little that can be heard remains of such temperaments, Vladimir de Pachmann’s 1927 recording of Chopin’s Nocturne in E minor, Op. 72 No. 1 testifies to a temperament in which different triads have different qualities, timbres differ depending on the different relationships between overtones, Chopin seems to be intentionally milking these differences, and the subtleties of his music seem to multiply a thousandfold.
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Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.
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The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.
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Domaszk, Arkadiusz. "Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego." Prawo Kanoniczne 53, no. 1-2 (January 9, 2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.
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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge to Church and its Gospel ministry. These are new horizons of the mission ad gentes. Also the world of social mass media and other cultural areopaguses of the modern world belong to those new missionary spaces. The missionary work of Church (ad gentes) is present for a long time in common law (e.g. The Code of Canon Law 1983 and numerous instructions about above mentioned) and in particular law. Whereas the issue considering new missionary horizons, pointed out in Magisterium of the Church documents, is only partly regulated by the canon law. Pastoral activities have to respond to new challenges (large cities and the migration) as well as to presence of non- Christians in traditionally Christian countries. The Church uses social mass media in evangelization. It finds it response additionally in the canon law. The idea (on a legal ground) of introducing the Gospel into the media environment or other cultural spaces is less noticeable.
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Rosul, N. "Topical issues of the legal regulation of medical chaplaincy in Ukraine." Uzhhorod National University Herald. Series: Law 1, no. 78 (August 28, 2023): 221–26. http://dx.doi.org/10.24144/2307-3322.2023.78.1.36.
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The article is devoted to the study of topical issues of legal regulation of the institute of medical chaplaincy in Ukraine. It is stated that at the current stage of state development, the specifics of pastoral care in healthcare are not properly regulated by law and need to be clearly established, in particular not only in the Constitution of Ukraine, the Civil Code of Ukraine, the Laws of Ukraine “Fundamentals of the Legislation of Ukraine on Health Care” and “On Freedom of Conscience and Religious Organizations”, but also by specialized law. Special attention was paid to the analysis of the legal status of the chaplain in healthcare in accordance with the Order of the Ministry of Health of Ukraine № 138 “On approval of changes to the Handbook of qualification characteristics of professional workers. Issue 78 “Health Care”. It was determined that there is a legal gap regarding the provision of the activity of a medical chaplain in Medical Centers, which are not health care institutions, but carry out their activities as individual entrepreneurs registered in the manner prescribed by law having obtained a license for the right to conduct economic activity in medical practice.In addition, the need for legal regulation of the rules for the preparation of the work documentation of the chaplain in health care, the development of instructions and the approval of the forms of such documentation was identified. Furthermore, the need to create a mechanism for passing the specialization “Clinical Pastoral Care” and obtaining a chaplain’s certificate in health care was established.Taking the identified deficiencies of regulation of the legal status of the medical chaplain into account, it was established that the institute of medical chaplaincy needs to be established in specialized law. The expediency of developing the Law of Ukraine “On chaplaincy in the sphere of health care” is explained in detail from the point of view of compliance with the requirements of the law-making technique and the peculiarities of legal relations related to the activity of chaplaincy in health care.It is concluded that the establishment of legal norms in the Law of Ukraine “On chaplaincy in the sphere of health care” will make it possible to regulate fully the institution of medical chaplaincy, defining the peculiarities of the organization and the main principles of the activity of medical chaplaincy.
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Springer, Rebecca. "Prelacy, Pastoral Care and the Instruction of Subordinates in Late Twelfth-Century England." Studies in Church History 55 (June 2019): 114–28. http://dx.doi.org/10.1017/stc.2018.17.
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Historians of the Middle Ages usually associate the phrase ‘pastoral care’ with the sacraments and religious services performed by parish priests on behalf of lay people. But late twelfth-century writers primarily attributed pastoral care to prelates. Closely following the tradition of Pope Gregory I's Pastoral Rule, they held that prelates bore the responsibility to govern, guide and (perhaps most importantly) instruct their subordinate clergy or religious. Prelates did this by preaching, and they were supposed to validate their words with the example of their own righteous lives. But although commentators assumed that prelates would be reasonably well educated, late twelfth-century writers did not attribute good preaching to intellectual aptitude, or to the availability of preaching treatises or model sermon collections, as historians often assume. In an age of intellectual vibrancy and flourishing schools, ensuring that prelates instructed their subordinates remained firmly a moral, rather than an educational, question for the English church. Only by instructing subordinates could a prelate ensure their, and by extension his own, eternal salvation: neglect of preaching was tantamount to murder. This article uses the little-studied writings of Alexander of Ashby, Bartholomew of Exeter and Thomas Agnellus to uncover new links between ideas about prelacy, pastoral care and the instruction of subordinates in the high Middle Ages.
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Рупова Розалия, Моисеевна. "The Ladder of Spiritual Ascent in the Reflection of the Divine Hymns of St. Simeon the New Theologian." Библейские схолии, no. 1(4) (December 15, 2023): 60–69. http://dx.doi.org/10.31802/bsch.2023.4.1.004.
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Автор статьи предлагает взглянуть на Божественные гимны прп. Симеона Нового Богослова в расширенной перспективе. Она утверждает, что они — не только чисто поэтические произведения, отражающие чувства души, переживающей целый спектр состояний — от отчаяния богооставленности до потрясений в моменты встречи с Богом. В статье представлено обоснование гипотезы, что Божественные гимны являются еще и редким примером поэтического выражения полноты аскетического опыта. Включенность гимнов прп. Симеона в число текстов, репрезентирующих мистико-аскетическую традицию Восточного христианства, породило исследовательскую задачу: сопоставить путь духовного восхождения, представленный в них, с другим аскетическим руководством — «Лествицей» прп. Иоанна Синайского. Сравнение этих двух систем пастырских наставлений для подвижников привело к выводу, что методика прп. Симеона Нового Богослова — яркий пример творческого усвоения и развития Традиции, свидетельство того, что аскеза, по сути, есть творчество и не может не быть таковым в силу исключительно личностного характера процесса Богообщения, составляющего ее стержень. The author of the article suggests looking at the Divine Hymns of St. Simeon the New Theologian in an extended perspective. He argues that they are not only purely poetic works, reflecting the feelings of the soul, experiencing a whole range of conditions — from the despair of God-forsakenness to upheavals at the moments of meeting with God. The article presents the rationale that the Divine hymns are also a rare example of the poetic expression of the fullness of ascetic experience. The inclusion of hymns Simeon among the texts representing the mystical-ascetic tradition of Eastern Christianity gave rise to a research task: to compare the path of spiritual ascent presented in them with another ascetic guide — «The Ladder» of St. John of Sinai. A comparison of these two systems of pastoral instructions for ascetics led to the conclusion that the methodology of St. Simeon the New Theologian is a vivid example of the creative assimilation and development of the Tradition, evidence that asceticism is essentially creativity and cannot but be so due to the exclusively personal nature of the process of Communion with God, which is its core.
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Dyduch, Jan. "Synod diecezjalny - narzędziem odnowy Kościoła partykularnego." Prawo Kanoniczne 40, no. 3-4 (December 10, 1997): 23–36. http://dx.doi.org/10.21697/pk.1997.40.3-4.03.
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On March 19, 1997, an instruction entitled ‘De Synodis Dioecesanis Agendis‘ was issued jointly by the Congregation for Bishops and the Congregation for Evangelization of Peoples. This Instruction is based on the regulations of the Code of Canon Law published in 1983.
In the light of the new Instruction, a Diocesan Synod is to be an instrument of renewal of religious life, pastoral ministry and of the particular Church Law. The entire community of Gods People should be envolved in the works of a Diocesan Synod: its priests, the religious and the laity. They should participate in its works on all stages - in praparations, deliberations and in fulfilment of the resolutions.
A Diocesan Synod, understood like this, has the pastoral character and its legislative function is utilized for the pastoral ministry. While a Synod is in session, the Diocesan bishop is the only legislator; other participants -through their advisory voice - take part in preparing the synodal law.
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Lipiec, Dariusz. "Parish Renewal in Light of the Congregation for the Clergy’s Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church." Rocznik Teologii Katolickiej 20 (2021): 135–47. http://dx.doi.org/10.15290/rtk.2021.20.08.
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This article presents the Congregation for the Clergy’s reflection on the state of the parish and conditions for pastoral care. The congregation’s most recent instruction entitled The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church presents the authors’ vision for renewal of the parish community and pastoral care within the parish setting. This article is the first of its kind to present the bases for, the conditions of, and the direction that such renewal should take. The need for renewal stems primarily from ongoing cultural changes that are taking place in the modern world. The renewal should transform the parish into a sanctuary where the Word of God is proclaimed in a way that the faithful understand. The parish should become a place of deep devotion to the Eucharist and a shelter for every person in need. In order to renew the parish, it is necessary to change parish structures. It is also fitting to introduce changes concerning the agents of pastoral care and to engage the laity in pastoral care of the parish. Through textual and comparative analysis as well as textual criticism, the author presents the model of parish pastoral care according to the Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church.
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Biela, Bogdan. "Religious Instruction in The Light of Pastoral Theology." Rocznik Teologii Katolickiej 7 (2008): 234–47. http://dx.doi.org/10.15290/rtk.2008.07.17.
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KLINKER-DE KLERCK, MYRIAM. "Herderlijke regel of inburgeringscursus? Een bijdrage aan het onderzoek naar de ethische richtlijnen in 1 Timoteüs en Titus Pastoral Rule or Lesson on Assimilation? A Contribution to the Research on the Ethical Instructions in 1 Timothy and Titus;." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 263–67. http://dx.doi.org/10.2307/26426461.
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KLINKER-DE KLERCK, MYRIAM. "Herderlijke regel of inburgeringscursus? Een bijdrage aan het onderzoek naar de ethische richtlijnen in 1 Timoteüs en Titus Pastoral Rule or Lesson on Assimilation? A Contribution to the Research on the Ethical Instructions in 1 Timothy and Titus;." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 263–67. http://dx.doi.org/10.2307/jstudpaullett.3.2.0263.
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Wood, Bruce, and Michael Moran. "The Engine Room of Instruction: Small Group Teaching." Politics 14, no. 2 (September 1994): 83–90. http://dx.doi.org/10.1111/j.1467-9256.1994.tb00121.x.
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The changing role of tutorials and tutors in an age of mass higher education is sketched. The differing purposes of small group teaching are explored; small groups are shown to have a variety of academic and pastoral functions. The mechanics of tutorial organisation are explored and the range of teaching formats examined.
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Rusmana, Yohanes, Wahyu. "The Pastoral Conversion of the Parish Community for the Asian Church." Journal of Asian Orientation in Theology 03, no. 01 (February 25, 2021): 89–106. http://dx.doi.org/10.24071/jaot.v3i1.3157.
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Discussions about parish institution today often end in its crisis. It seems that this institution is unable to carry out its functions in the modern world. On the other hand, so far, despite the emergence of new movements in the Church that are becoming the reference point in the life of some Christians, there is no institution that has replaced the parish yet. The parish remains a reference institution that shows the real face of the Church in society. On 20 July 2020, the Congregation for the Clergy published an instruction entitled “The pastoral conversion of the Parish community in the service of the evangelising mission of the Church”. This paper is an invitation to read and reflect on the pastoral conversion in parish life that focuses on the context of Asian Church priority to be a participatory Church and communion of communities. By applying the analytical method, we will examine the content of the instruction in confront with the context. In this way, finally we can find out the main points of how this instruction encourages pastoral conversion which should become the concern for the Asian Church. Therefore, this work helps us to understand better the importance of community conversion which means becoming a missionary community with the following two levels: all different parish communities that build up the entire parish and the parish community itself.
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Raharso, Alphonsus Tjatur, and Henricus Pidyarto Gunawan. "Propaganda Fide dan Kebijakan Tentang Imam Diosesan di Wilayah Misi dalam Instruksi La Missione Universale." Studia Philosophica et Theologica 23, no. 1 (April 29, 2023): 55–78. http://dx.doi.org/10.35312/spet.v23i1.515.
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Diocesan priests’ moving or transferring abroad - at any motives – will affect both positively or negatively to the diocese they leave. Human mobility which is supported by the nowadays advanced and varied transportation facilities, enabling the greater possibility of this mobility. This research is discussing on the instruction of the Propaganda Fide entitled La Missione Universale issued issued on April 25, 2001, which regulates the diocesan priests’ mobility. Through the legal research method, with a juridical-normative approach, this study aims to analyse the degree of legal synchronisation between the instruction and the laws above it. It also analyses the legal synchronisation between the instruction and its implementation at a lower level, namely the follow-up by the Italian Bishops' Conference in the form of agreement document. The research shows that the instruction is corresponding to the laws above it, and its implementation at the diocesan level is in line with the instruction above it. Previously, the moving abroad of a diocesan priest is seen from negative side of the disciplinary point of view only. The instruction now puts it positively in a broader context, that is, in the frame of missionary collaboration and communion among particular Churches. Inter-diocesan co-operation in the form of exchange of priests for a specific pastoral ministry is an effective means to carry out the missionary mandate of the Church. The inter-diocesan collaboration of the priest exchange for a special pastoral service is an effective means to undergo the mission of the Church.
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MacDonald, Margaret Y. "Education and the Household in the Pastoral Epistles." Interpretation: A Journal of Bible and Theology 75, no. 4 (October 2021): 283–93. http://dx.doi.org/10.1177/00209643211027768.
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The article examines the convergence of studies on the Pastoral Epistles, with greater attention to the theme of education as a key to the purpose of the documents. The close association between the household and education is considered in an effort to shed light on the presentations of Timothy and Titus, emerging leadership roles, intergenerational instruction, and constructions of gender.
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Biela, Bogdan Jerzy. "Pastoral Conversion According to Franciszek Blachnicki in the Context of the Vatican’s Instruction on Parishes in the Service of Evangelization (29 June 2020)." Religions 12, no. 9 (September 14, 2021): 762. http://dx.doi.org/10.3390/rel12090762.
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Endowed with an in-depth and insightful analysis of the Church’s reality and the charism of reading the signs of the times, one of the greatest Polish pastoralists, founder of the Light-Life Movement, Fr. Franciszek Blachnicki (21 March 1921–27 February 1987) insistently postulated making the “Copernican turn” in the Church’s saving ministry. On the hundredth anniversary of his birth, it is worth looking at the guiding principles of the Congregation for Clergy Pastoral conversion of the parish community in the service of the Church’s evangelizing mission (29 June 2020) and analyze to what extent Blachnicki’s concept of pastoral conversion regarding the renewal of the parish is still valid and estimate whether it can still be an inspiration in pastoral discussions on the realization of the Church hic et nunc.
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Hamilton, Sarah. "Educating the Local Clergy,c.900–c.1150." Studies in Church History 55 (June 2019): 83–113. http://dx.doi.org/10.1017/stc.2018.16.
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Scholars interested in those medieval clergy charged with the delivery of pastoral care have highlighted the flourishing of reforming movements in the ninth and thirteenth centuries. Thus the period between the fall of the Carolingian empire and the beginnings of the so-called pastoral revolution is generally viewed as one of episcopal neglect. Focusing on case studies drawn from the Carolingian heartlands of north-east Frankia and Lotharingia, as well as what had been the more peripheral regions of northern Italy and southern England, this article offers a revised interpretation of the education of the local clergy in the post-Carolingian world. Exploring the ways in which higher churchmen sought to innovate on the texts they inherited from their Carolingian predecessors, it demonstrates how they paid considerable attention to the preparation and ordination of suitable candidates, to the instruction and monitoring of local clergy through attendance at diocesan synods and local episcopal visitations, and to the provision of suitable texts to support local churchmen in the delivery of pastoral care.
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Nowak, Alicja Z. "Starość nie tylko latami mierzona w ruskiej literaturze żałobnej XVII wiek." Slavica Wratislaviensia 163 (March 17, 2017): 337–48. http://dx.doi.org/10.19195/0137-1150.163.29.
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Senescence counted not only in yearsin Ruthenian mourning literature 17th centuryIn Ukrainian and Belarusian 17th century literature of mourning there is no one common to all the authors vision of old age. It was presented as adifficult state, filled with suffering and even dangerous for those whom mental and bodily weakness prevented the holding of penance-delayed too long. At the same time, this grim vision coexisted with the optimistic picture of the autumn of life active and fruitful in creative activities. Old age was the penalty for sin, but also one way of moving away from him and sourcing selection everlasting. Old age was sometimes synonymous with maturity, wisdom, young people, could be asymbol of duration in sin.Despite that dra ws certain tendency to recognition of the topic related to the fact that these considerations were partly subordinated to panegyric, and above all pastoral goal. Traditional mourning for the composition elements: to show the size of the loss, mourning the dead or solace grief of the living, most often occur as acomponent of moral exhortations and instructions. The explanation of this trend must be sought in an environment of contemporary authors’ funeral compositions. They were mainly representatives of the intellectual elite of clerical: priests, bishops and archimandrites; church reformers at the same time, cultural activists, workers and publisher. So those who took on their shoulders the renewal of religious life and spiritual and cultural life in The Metropolitanate of Kiev, realizing it and by disseminated in mourning texts role models and moral attitude.Старість не тільки роками вилічуванав руській траурній літературі 17 століттяВ українській та білоруській жалобній літературі 17-го століття відсутнє спільне для всіх авторів бачення старості. Вона зображена передусім як складний стан, наповнений стражданням, особливо небезпечний для тих, кому психічна та тілесна слабість не дозволила здійснити надто довго відкладуваного покаяння. Водночас цей похмурий образ співіснував з оптимістичною картиною осени життя — активної і плідної творчою діяльністю. Старість була водночас покаранням за гріх, засобом відходу від нього і здобування доброї вічності. Іноді — синонімом зрілості, мудрості молодих, або символом гріховного існування.Попри ці суперечності у підході до проблеми старості можна простежити певну тенденцію використання теми. Вона пов’язана з фактом часткового її підпорядкування панегіричній та, перш за все, пастирській меті. Традиційні елементи траурних композицій: зазначення розміру втрати, оплакування померлого, заспокоєння душевного болю живих — найчастіше виступають як компоненти моральних настанов та інструкцій.Пояснення цієї тенденції слід шукати в середовищі авторів — в основному представників інтелектуальної еліти, насамперед духовної єпископи, ігумени та архімандрити, в той же час церковних реформаторів, культурних діячів, видавців. Отже, це були подвижники оновлення релігійного та духовно-культурного життя в Київській Митрополії, які реалізували його, між іншим, шляхом поширення в траурних текстах життєвих взірців та зразків моральної поведінки.
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Hoffecker, W. Andrew. "Nurture: The Distinctive Feature of Princeton Piety." Christian Education Journal: Research on Educational Ministry 5, no. 2 (November 2008): 373–90. http://dx.doi.org/10.1177/073989130800500210.
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From its inception in 1812 to the early 20th century, Princeton Seminary articulated a distinctive piety of nurture consistent with its Calvinist orthodoxy. Princetonians countered the view of revivalists that demanded a dramatic conversion experience as evidence of the Christian life. They proposed instead development beginning at childhood, continuing through familial instruction, pastoral oversight, and faithful use of the sacraments culminating in adult profession of faith and mature Christian living.
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Vizina, Petr. "The Media as a Gift: Relecture of the Pastoral Instruction Communio et Progressio." Studia theologica 24, no. 4 (January 25, 2023): 109–30. http://dx.doi.org/10.5507/sth.2022.041.
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Szilagyi, Csaba, Alexander Tartaglia, Patricia K. Palmer, David W. Fleenor, Elizabeth Jackson-Jordan, Sarah Knoll Sweeney, and James E. Slaven. "COVID-19 and Clinical Pastoral Education: How ACPE Educators Pivoted Amid the Pandemic." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 76, no. 1 (January 21, 2022): 37–47. http://dx.doi.org/10.1177/15423050211073572.
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Clinical Pastoral Education (CPE) programs faced extraordinary challenges during the COVID-19 pandemic. We examined how ACPE-certified educators responded to maintain program delivery. Survey results ( n = 210) suggested a substantial and abrupt increase in remote delivery for CPE instruction and supervised clinical practice, primarily driven by those previously fully in-person. Respondents reported abrupt changes impacted 1152 students. Participants rated their utilization and helpfulness of professional, organizational, and technology resources during the pivot and beyond.
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MacDonald, Margaret Y. "Re-envisioning Ekklēsia Space: Evidence of the Flexible Use of Household Space for Religious Instruction and Practice in the Pastoral Epistles." Archiv für Religionsgeschichte 18-19, no. 1 (September 26, 2017): 91–104. http://dx.doi.org/10.1515/arege-2016-0006.
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Abstract While the Pastoral Epistles do not explicitly mention church groups meeting in houses, they are infused with household ethics and preoccupations. The purpose of the essay is to challenge dominant notions of religious instruction and practice being restricted to communal gatherings of the ekklēsia. Drawing especially on scholarship on education in the Roman world, it is argued that a much more flexible use of household space framed the life of early church communities involving a merging of aspects of home and school.
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Chagas Ramos, Rawy. "THE CREMATION OF CORPSES IN THE CURRENT CANON CODIFICATION AND ITS PASTORALITY." Revista Gênero e Interdisciplinaridade 5, no. 01 (February 25, 2024): 306–34. http://dx.doi.org/10.51249/gei.v5i01.1904.
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This article, The Cremation of Corpses in the Current Canonical Codification and Its Pastoral Care: A Study Based on § 3 of Canon 1176 of the 1983 Code of Canon Law, derived from a master's thesis in Canon Law, is a detailed study on the acceptance of cremation within the context of the Catholic Church, marking a significant evolution from traditional burial norms. Employing a bibliographic research methodology, the article analyzes a wide range of sources, including books, scientific articles, and official Church documents, to outline a historical, theological, and legal panorama on the subject. The research highlights the transformation in the perception of death and funeral practices over time, examining the development of ecclesiastical norms from the initial prohibition of cremation in the 1917 Code to its conditional acceptance in subsequent legislations, culminating in the 2016 instruction Ad resurgendum cum Christo. This evolution reflects an adaptive response to social and cultural changes, maintaining consistency with the principles of the Christian faith. The historical and legal understanding of cremation in light of Vatican II provides a clearer and truer comprehension of funerals and cremation in the canonical and pastoral context of the Church. Finally, the article emphasizes the importance of pastoral care in funerals, highlighting cremation as a viable option that, while not preferred, is permitted as long as it does not oppose the doctrine of resurrection, reiterating the message of hope in eternal life.
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BARCLAY, JOHN M. G. "There is Neither Old Nor Young? Early Christianity and Ancient Ideologies of Age." New Testament Studies 53, no. 2 (April 2007): 225–41. http://dx.doi.org/10.1017/s0028688507000136.
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Instructions given to the ‘older’ and ‘younger’ in some early Christian texts prompt inquiry into the rationale for this polarity and its ideological freight. Demographics suggest that the adult population rarely contained more than two generations, and comparative study indicates that where age was marked these categories usually sufficed. Their ambiguity and flexibility made them suited to ideological deployment, legitimating the power of the ‘older’. 1 Peter, 1 Clement, the Pastorals, and Polycarp demonstrate this phenomenon in early Christianity, with 1 Tim 4.12 and Ignatius Mag. 3.1 as exceptions that prove the rule. But why are age qualifications absent from the authentic Paulines?
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Streets, F. J. "The pastoral care of preaching and the trauma of HIV and AIDS." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 832–53. http://dx.doi.org/10.4102/ve.v29i3.33.
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There is within the history of Christian worship practices a long tradition of someone offering a sermon to those gathered for worship. The primary means for many Christians throughout the world of receiving Christian education and guidance is by listening to sermons. There is generally embedded in all Christian preaching some attempt on the part of the preacher to share a worldview based upon the his or her biblical and theological interpretation of the meaning of faith and their application to daily living. This article explores how the sermon can be a source of religious instruction and aspect of pastoral caring for those infected and affected by HIV and AIDS. The article also suggests that such sermons can be a form of advocating social justice for those who are stigmatized because of their HIV status. Note: The people mentioned in this article, are real but, their names, Rob, Inspiration and Pastor Able are fictitious for reasons of confidentiality.“My Africa is fading and no one sees or cares that it is happening.”
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Vial, Theodore M. "Friedrich Schleiermacher on the Central Place of Worship in Theology." Harvard Theological Review 91, no. 1 (January 1998): 59–73. http://dx.doi.org/10.1017/s0017816000006441.
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Suspicion raised by the Neo-orthodox movement concerning Schleiermacher's theological enterprise continues to cast its shadow. Karl Barth framed this suspicion perspicaciously in terms of an “either/or” in his “Concluding Unscientific Postscript on Schleiermacher”:Is Schleiermacher's enterprise concerned (a) necessarily, intrinsically, and authentically with a Christiantheologyoriented toward worship, preaching, instruction, and pastoral care? Does it only accidentally, extrinsically, and inauthentically wear the dress of a philosophy accommodated to the person of his time…? Or is his enterprise concerned (b) primarily, intrinsically, and authentically with aphilosophy…indifferent as to Christianity and which would have wrapped itself only accidentally, extrinsically, and inauthentically in the garments of a particular theology, which here happens to be Christian?
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Elliott, Neil. "Book Review: The Goal of Our Instruction: The Structure of Theology and Ethics in the Pastoral Epistles." Interpretation: A Journal of Bible and Theology 45, no. 2 (April 1991): 202–4. http://dx.doi.org/10.1177/002096430004500223.
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Foster, John J. M. "A Pastoral Commentary on the General Instruction of the Roman Missal by Joseph DeGrocco (review)." Jurist: Studies in Church Law and Ministry 72, no. 2 (2012): 672–73. http://dx.doi.org/10.1353/jur.2012.0044.
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Brooks Holifield, E. "Let the Children Come: The Religion of the Protestant Child in Early America." Church History 76, no. 4 (December 2007): 750–77. http://dx.doi.org/10.1017/s0009640700500043.
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In 1844, the Congregationalist minister Enoch Pond in Bangor, Maine, reminded his fellow clergy that they had been commissioned not only to feed the sheep of their flocks but also to nurture the lambs. Under no circumstances, he cautioned, would a good minister neglect the children, for both Christian parents and their pastors felt “the deepest anxiety” that the children of American parishes would not “receive that wise government, that faithful discipline, that Christian instruction and restraint, which, by the blessing of God, shall result in their speedy conversion, and bring them early and truly into the fold of Christ.” He called for pastors to pray for the children, to convene meetings of praying parents, to pay attention to children during pastoral visits, to impart special instruction to children from the pulpit, to visit their schools, to institute Sunday schools, to teach children the Bible, and to offer catechetical instruction. The devoted pastor would acquaint himself with children, “enter into their feelings, and interest himself in their affairs; and thus engage their affections, and win their confidence.“Christian clergy in America had long heeded such admonitions. Seventeenth-century Puritan ministers made serious, if sporadic, efforts to teach the catechism, often invited groups of children into their homes for instruction, contended over the implications of the baptismal covenant, and urged parents to teach their offspring religious truths and Christian practices. Eighteenth-century Anglican clergy made similar efforts to instruct children, and their revivalist counter-parts in New England and the Middle Colonies encouraged the conversion of children at younger than customary ages. Jonathan Edwards devoted careful attention to his four-year-old convert Phebe Bartlet, who followed in the path of her converted eleven-year-old brother by announcing, after anguished prayers and cries for mercy, that “the kingdom of God had come” to her.
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BRUCE, SCOTT G. "TEXTUAL TRIAGE AND PASTORAL CARE IN THE CAROLINGIAN AGE: THE EXAMPLE OF THE RULE OF BENEDICT." Traditio 75 (2020): 127–41. http://dx.doi.org/10.1017/tdo.2020.5.
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The sixth-century Rule of Benedict became a foundational text for the practice of Christian monasticism in medieval Europe, but its utility extended outside of the monastery as well. In the Carolingian period church prelates repurposed parts of this influential monastic handbook for the purpose of pastoral care. In the decades around 800 CE, excerpts from the rule appeared in several composite manuscripts made for the instruction of parish priests and by extension their lay audiences. Benedict's fourth chapter on the “Instruments of Good Works” was deemed particularly useful in the context of preaching to lay people not only because of its ecumenical message to love God and one's neighbor but also due to its formulaic and repetitive idiom. This study examines the redeployment of extracts of the Rule of Benedict for the cura animarum in Carolingian parishes with particular attention to the role of Bishop Theodulf of Orléans (ca. 760–821) in disseminating Benedict's teachings beyond the walls of the cloister.
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Markiewicz, Hanna. "Care and educational activity of the Salesians in Prague in years of People's Poland." Studia z Teorii Wychowania XII, no. 3 (36) (October 24, 2021): 263–72. http://dx.doi.org/10.5604/01.3001.0015.4822.
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The Society of Saint Francis de Sales was founded by St. John Bosco. The guiding principle of the activities of the Salesians was to take care of abandoned and neglected youth. St. John Bosco (b. 1815, d. 1888), who had the good of young people at heart, launched his works in Turin and gave an example of how to make friendly contacts with young people who were waiting for understanding, spiritual support or the warmth of the family. Henceforth, he funded the Oratory, a place that was a substitute for a family home, where love for God and people was sown and deepened. In the Oratory created by John Bosco, his charges, usually vagrants, street children, people with prison experiences, met with understanding, spiritual values, kindness, help, in an atmosphere conducive to overcoming various types of mental crises, as well as material support. Don Bosco also ensured that they would receive education, mainly vocational one. Although he had no formal pedagogical education, St. John Bosco intuitively sensed the needs and expectations of young people. A distinctive characteristic of the educational method developed by St. John Bosco was its preventive system (pre-emptive, anticipatory). Its three pillars are reason, religion and educational love. In 1898 the Salesians came to Poland to Oświęcim where their Motherhouse still exists. After Poland had regained her independence and undergone structural changes, the parish of the Sacred Heart of Jesus was established in Warsaw's Praga district in 1919 and a few years later the Salesians officially took over the basilica, opening an oratory for abandoned, loitering youths in its basement. Praga was a working-class district populated mainly by poor and unemployed people, living in cramped flats with numerous offspring. In pursuit of earnings parents often did not have the time and skills to take care of their own children, hence there was a high crime rate in this district. The Salesians managed to create an educational community and appointed Fr. Ludwik Rupala, a strict follower of the instructions of St. John Bosco and one of the most outstanding educators with many years of teaching practice, to the position of the head of the Oratory. Rupala was in charge of the Oratory from 1934 until the outbreak of World War II. During the war, the Oratory could not function officially and it was only after 1945 that work with youth was resumed, but in a revised format. This change was dictated by the then prevailing communism in which religion was not tolerated, therefore the functions of the Oratory were taken over by altar boys. The authorities tried to make tutelage more difficult for the Salesians, who, in their eyes, were treated as followers of religion, an opium for the people. The scientific, socialist worldview was the leading theme in Polish schools, where there was no room for either religion or Catholic organizations that successfully functioned in the pre-war Polish education. Despite admonition from the church hierarchy regarding the removal of all religious elements from schools, the state authorities have not changed their position on this issue since 1947. Irrespectively of the position of the authorities, the Salesians unofficially continued their educational and pastoral work among the Praga children and youths, organizing summer holidays, providing shelter, developing interests, promoting culture, creating a healthy educational environment, cultivating Christian traditions by putting on Nativity plays and the Passion of the Lord, receiving the Eucharist. And the reluctance of the residents of both the district and the citizens of the country towards the new system has integrated them, as more and more young people clung to the Praga Oratory which was providing home warmth, religious education, entertainment, education and relaxation.
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van Aelst, José. "Ad modum Cartusiensium." Church History and Religious Culture 96, no. 1-2 (2016): 65–79. http://dx.doi.org/10.1163/18712428-09601004.
Full textAbstract:
After the enclosure of the Saint-Agnes convent at Maaseik in 1430, the regular canonesses had to learn how to live within the claustrum. They received support from at least two Carthusian monks: James of Gruitrode, prior of the charterhouse in Liège, and Denys the Carthusian from the charterhouse of Roermond. Both Carthusians maintained a regular contact and exchanged literature. James seemingly had a close relation with the nuns: he helped them enlarge their corpus of relevant religious literature, and there is evidence that he was involved in practical matters of the convent. Denys corresponded with the mater of the canonesses, at whose request he sent an elaborate instruction on life within the enclosed convent, De vita inclusarum. In this triangle of religious relations, the Carthusians, experts in enclosed life, took their pastoral responsibility to support the reform of the canonesses and used the means available to them: the written word.
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Rulka, Ks Kazimerz. "Biblioteka kościoła parafialnego w Szadku w drugiej poł. XVIII w." Biuletyn Szadkowski 11 (December 30, 2011): 61–73. http://dx.doi.org/10.18778/1643-0700.11.05.
Full textAbstract:
The library of the parish church in Szadek – being the seat of Szadek Decanate and belonging in 1818 to Gniezno Archdiocese – was referred to, with listings of all the books that it contained, in parish documents (canonical visitations of the parish) of 1762, 1779 and 1788. It was mainly used by local priests. After less than half a century of existence, it was destroyed, probably in a church fire in 1802. The registers list some 35 books, most likely in printed form. The themes of this collection of books point to it being the property of one of the parish priests, donated after his death to the parish. Nearly half of the books are works useful in preaching: collections of sermons and examples. The remaining publications, too, are intended to help priests in their pastoral work, religious instruction and preaching. Among Polish parish libraries of the 18th century, this collection falls within the category of small libraries (1–50 books).