Relevant bibliographies by topics / Priestly life

Academic literature on the topic 'Priestly life'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Priestly life"

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Smoleń, Jerzy. "Interpersonal communication versus building priestly community." Kwartalnik Naukowy Fides et Ratio 46, no. 2 (June 26, 2021): 318–40. http://dx.doi.org/10.34766/fetr.v46i2.842.

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Building real priestly community without proper communication style is impossible. Accurate and good interpersonal relationships resulting from the act of communication raise up hope and give courage to concern for the development and the quality of the functioning of specific community. They also become the motivating influence in taking actions to deal with own development and with self-actualisation through cooperation. Everyday life shows that there are certain elements which impede building satisfactory priestly community. Crises, shocks, disasters which are a part of our life also affect priestly community. The article shows research results which present significant elements of interpersonal communication impeding and facilitating building communities, in my opinion, not only priests.
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Havrylevska, Oksana. "Father Vasyl Bilynsky: a historical essay." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 149–58. http://dx.doi.org/10.52761/2522-1558.2019.14.15.

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The article examines the life and priestly activities of priest Vasily Bilynsky, his activity in the underground Ukrainian Greek Catholic Church. Based on the materials of criminal case, the period of arrest and investigation is described and analyzed in detail. The main stages of his public activity and priestly ministry are revealed, cooperation with leading figures of that time is characterized.
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Drucker, Donna J. "An “Aristocracy of Virtue”: Cultural Development of the American Catholic Priesthood, 1884–1920s." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 227–58. http://dx.doi.org/10.1525/rac.2011.21.2.227.

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AbstractThis article examines advice literature directed at English-speaking members of the American Catholic priesthood in the Gilded Age and Progressive Era. From the Third Plenary Council of Baltimore in 1884 through the late 1920s, advice literature transformed from emphasizing how the priest should be a man set above the laity into emphasizing how the priest should be part of a broad priestly fraternity, taking on the role of a public citizen speaking out on issues of the day. After the modernist controversies of the first decade of the twentieth century that stifled their intellectual development, American priests’ seminary training particularly emphasized virile masculinity, athletic rigor, and duty and conformity to their superiors. In the late nineteenth century, advice literature encouraged priests to see their lives together in rectories as schools of charity, where all of the priests would, with the assistance of obedient and nonthreatening household staff, encourage each other to be men of prayer and self-sacrifice despite each others’ individual foibles. Every aspect of a priest's life, from the rectory environment to his clothing and bearing, was supposed to mark him as a man set apart. During and after World War I, however, advice literature shifted from addressing the priest's life in his rectory and parish alone to encouraging him to participate in civic duties as an American citizen. Diocesan priests like John A. Ryan took a lead role in advocating for social reforms that married public policy with social and economic justice. While priests’ sacramental duties remained at the center of their lives and ministries, advice literature nonetheless encouraged them to rethink their place in the sociocultural landscape and to become more vocal promoters of Catholic values in the public sphere.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.

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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Fletcher-Louis, Crispin. "Jesus as the High Priestly Messiah: Part 1." Journal for the Study of the Historical Jesus 4, no. 2 (2006): 155–75. http://dx.doi.org/10.1177/1476869006064873.

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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self-understanding. The appeal to Psalm 110 and Daniel 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation's king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God's people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel's long-awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 1 of a two-part essay.
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Fletcher-Louis, Crispin. "Jesus as The High Priestly Messiah: Part 2." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 57–79. http://dx.doi.org/10.1177/1476869006074936.

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AbstractRecent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self- understanding. The appeal to Psalm 110 and Dan. 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1-6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40-45; 5.25-34; 5.35-43), freedom to forgive sins (2.1-12) and the embodiment of divine presence in a Galilean cornfield (2.23-28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. This is Part 2 of a two-part essay.
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Silva, Wagner Ferreira da. "O auxílio do counseling na formação presbiteral à luz do Documento 93 da CNBB." Revista Eclesiástica Brasileira 76, no. 304 (August 8, 2018): 890–914. http://dx.doi.org/10.29386/reb.v76i304.147.

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Síntese: A Conferência Episcopal Brasileira publicou em 2010 um documento intitulado Diretrizes para a formação dos presbíteros da Igreja no Brasil (documento 93 da CNBB). À luz deste documento, nossa proposta neste artigo é valorizar a formação humano-afetiva, visto que todo presbítero é chamado a oferecer ao mundo um testemunho de vida compatível com os valores do Evangelho de Cristo, através da vivência do ministério sacerdotal. Entre tantos instrumentos facilitadores do processo de amadurecimento humano-afetivo, destacaremos um “ombro amigo”, ou seja, a arte do aconselhamento (counseling), como arte de ajudar a ajudar-se, na medida em que o presbítero aprende a ajudar-se, deixando-se ajudar.Palavras-chave: Formação presbiteral. Aconselhamento. Maturidade humano-cristã. Pastoral presbiteral.Abstract: The Brazilian Bishop’s Conference published in 2010 a document entitled “Guidelines for the Training of Priests of the Church in Brazil” (CNBB document 93). In the light of this document, our proposal in this article is to enhance human-affective formation, since every priest is called to offer the world a witness of life compatible with the values of the Gospel of Christ, through the living of priestly ministry. Among the many instruments facilitators of the process of human-affective maturity, we stress a “shoulder”, or better, the art of counseling as art of helping to help oneself in the measure that the priest learns to help himself allowing himself to help.Keywords: Priestly formation. Counseling. Maturity. Priestly ministry.
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Dozeman, Thomas B. "The Priestly Vocation." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 117–28. http://dx.doi.org/10.1177/002096430505900202.

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Biblical writers present a grand vision of the priestly vocation, in which the sacramental life of worship is translated into an ethical mission to the world. It is a vision in which the priestly vocation of the ordained in the sanctuary and the priestly vocation of the laity in the world work in concert to fulfill the divine vision of a transformed earth. 1
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Babich, Irina Leonidovna. "The Fates of Priests in Russia: THE VVEDENSKYS." Исторический журнал: научные исследования, no. 2 (February 2020): 123–32. http://dx.doi.org/10.7256/2454-0609.2020.2.32466.

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The research subject of this study is the fate of a priest in Russia: Fr. Dmitry Vvedensky, who began his ministry before the Revolution, lived through Soviet camps, was convicted three times, managed to survive the difficult conditions of camp life and continued to serve after the death of Stalin.The research object of this study is the Vvedensky dynasty of priests.The author considers D. Vvedensky's life in the context of the priestly environment in which he found himself. At the microhistory level, the author describes the fate of one of the representatives of the Russian Orthodox clergy during a civilizational breakdown. The study was prepared on the basis of two kinds of sources: firstly, archival materials from the state archives (the State Archive of the Russian Federation and the Central State Historical Archive of Moscow) and private collections (the Vvedensky family archive, which was donated to the Church and History Museum of the Men's Stavropegalny Danilov Monastery of the Russian Orthodox Church ); secondly, interviews with the descendants of the Vvedensky family: the granddaughter of Fr. Dmitry - Lyubov', the grandson of Fr. Dmitry's brother - Rostislav, the niece of Fr. Dmitry's wife - I. K. Miloslavina, the granddaughter of the second priest serving in the same "Life-Giving Spring" Church with Fr. Dmitry, - E. P. Thebes.The scientific novelty of this research is its introduction into scientific circulation of new archival materials concerning the life of Russian priests, including from new archives, in particular, the Vvedensky archive stored in the Danilov Monastery.The study of priestly fates on the example of the Vvedensky family has made it possible for the author to identify the main trends in the life of the priesthood at the turn of the Russian-imperial and Soviet periods in the history of Russia.
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Kluz, Marek. "Kapłan sługą miłosierdzia. Refleksja moralno-pastoralna w kontekście Nadzwyczajnego Jubileuszu Miłosierdzia (8 grudnia 2015 – 20 listopada 2016)." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 413–31. http://dx.doi.org/10.14746/pst.2016.30.20.

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The Extraordinary Jubilee of Mercy announced in the bull Misercicordiae vultus by the Holy Father Francis, becomes an opportunity to reflect on the priestly vocation in the context of the truth about mercy. The practice of authentic mercy is a fundamental task of priestly life. In this perspective it seems that the mercy as the style of the priestly life requires to be presented again with new enthusiasm and with renewed pastoral activity. This is a key task for the Church.Therefore, the moral-pastoral reflections included in this publication aim to - in the light of the documents of the Church, especially the writings and statements of popes: John Paul II, Benedict XVI and Francis - encourage in the Holy Year to rediscover and revive the sense of identity and essential tasks of priestly ministry fulfilled primarily in preaching and practicing the virtue of mercy.
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Dissertations / Theses on the topic "Priestly life"

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Maroney, Fr Simon Mary of the Cross M. Carm. "Seminary Life and Formation under Mary’s Mantle: An Exploration of Mary’s Presence and Mission in Initial Priestly Formation." IMRI - Marian Library / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian156943518492405.

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Power, Georja Jane, and res cand@acu edu au. "Organizational, Professional and Personal Roles in an Era of Change: the Case of the Catholic clergy." Australian Catholic University. School of Psychology, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp39.29082005.

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The effects of transformations in the cultural context on the structures of the Catholic organization and consequently on the identity and role of priests is explored in this research. The way these transformations affect clergy relationships with the church, diocesan authorities and parishioners, and ultimately the psychological wellbeing of priests, are investigated in the light of recent research and literature. Quantitative and qualitative data from the Catholic Church Life Surveys (CCLS) of 1996 and 2001 is analyzed, together with qualitative data generated through semi-structured interviews. The theoretical underpinning for the interpretation of changing clerical identity and roles and the relationship dynamics is personality theory, including a neoanalytic model (Horney, 1950), and a psychodynamic approach using an iconic reading of Freud (Cozzens, 2000). Social identity theory (Haslam, 2001), and Fowler’s (1996) theory of faith development also contribute to the theoretical framework. The NEO-FFI personality factors (Costa & McCrae, 1992) are used as covariates throughout the analysis. Four major themes are addressed in this research. First, ambiguities in the identity and role of clergy brought about through structural changes in the organization following the Second Vatican Council. Second, cultural changes which challenged the institutional hierarchical structure of the church and some of its theological and ecclesiological positions. Third, the contribution to satisfaction with ministry and personal wellbeing made by priests’ relationships with the organization, diocesan authorities, and parishioners, as well as intimacy with colleagues and friends. Finally, the impact of psychodynamic factors on the spiritual and psychological dimensions of priestly life. It was found that although the sacramental role of priests remains largely intact, their identity as religious and spiritual leaders is under challenge through greater participation in parish life by educated and theologically trained lay people. It is argued that the competence to appropriately express leadership, preach meaningful homilies and promote spiritual growth in parishioners rests on the attainment of mature psychological development and continued faith and spiritual formation. Analysis of personality factors showed that sound organizational and structural supports are needed to assist priests in their personal and professional lives. Over half the priests in the present study were found to be vulnerable to emotional and psychological distress, while others had strong resources to cope with increased ambiguity and complexity in ministry. A review of literature suggests that cultural changes over the last 30 years compound the effects of Vatican II, particularly the patriarchal hierarchical structure of the organisation and teachings on sexual morality that are under pressure from changing attitudes by both clergy and laity. Quantitative and qualitative analyses showed that there is little support by priests for the obligation of celibacy, the successful attainment of which demands a high level of mature psychosexual development. It was argued that without a strong clerical commitment to celibacy, education and training programs currently being implemented in seminaries would be largely ineffectual. Key factors impacting on the relationships of priests with parishioners were found to be first, a decline in the authority of priests, second, the revelations of sexual abuse by priests, and third, the difficulty numbers of clergy have with establishing and maintaining close, intimate relationships. The NEO-FFI factors Neuroticism, Extraversion, and Agreeableness were found to be significant predictors in the quality of relationships between priests and parishioners, with 30% of clergy experiencing difficulty in these relationships. It was argued that maturity in spiritual, psychological, and psychosexual development was found to impact significantly on clergy personal wellbeing and professional competence, which in turn contributes to satisfaction with ministry.
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Stoll, Mark J. "An analysis of the formation of the particular law on priestly life and ministry of the Diocese of Sioux City, Iowa in light of the 1983 Code of canon law." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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McGee, Maria. "Men are like a chest of drawers- women are like a wardrobe : - A qualitative comparative study about gender structure within The Church of Sweden -." Thesis, Linköping University, Department of Behavioural Sciences and Learning, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-16760.

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 1958 was the year women became recognized as priests in The Church of Sweden- this event formed the initial idea for the study. This is a qualitative comparative inquiry, which seeks to understand gender structures within The Church of Sweden. It has its focus on men and women’s working conditions, which includes their experience of reality and their experienced differences and similarities in their role as priests. Six priests from one concealed diocese have been interviewed and the methodological approach is induction, which has been applied to best ability. Cross-case analysis has been implemented to enable comparison of gender conditions. Through the stage of analysis the data have been interpreted with an open mindset and was not structured in groups by male vs. female. This allowed patterns to emerge with all possibilities, not only with gender taken into consideration. Organizational and gender theories along with previous research have been the main resource for this project. The historian Yvonne Hirdman and the scientist Rosabeth Moss Kanter are two theorists in whom the results are mainly based upon, together with statements and quotations from my informants. The findings in this thesis are due to structural and gender mechanisms. A suggestion to discard the theological conviction and defining resentment against female priests as an issue solely determined by working environmental problem is to be considered. The main differences found in gender due to a structural consequence are the experience of career opportunities and discrimination. It is clear that the structure of The Church of Sweden limits ones career opportunities within a position but also sets limitations due to the lack of higher alternative positions. The women in my study have been victims of the structural powers of men and/or organizations, which could be understood through Kanter´s three-factor theory. The female priests are all struggling with their working description, the assumption of gender difference in this issue is to be drawn. This is also true when it comes to the informant’s role as priests. There are expected differences in leadership between men and women and women are being compared to their male colleges which is an indication of Hirdman´s theory A vs. a. Female vicars working conditions as well as the hierarchy system of The Church of Sweden are suggestions of further studies in the field.

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Williams, Anthea Elizabeth. "Priests in the making or priests already? : life stories of candidates for ordination in the Church of England." Thesis, University of East London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.533018.

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At a time when the Church of England was encouraging a greater variety of forms of professional ministry, but still retained selection criteria reflecting earlier organizational norms, my diocesan work with ordination candidates became a journey of exploration worth taking whatever the outcome. In this context, I collected rich life-story narratives using the Biographic-Narrative Interpretive Method, twenty-one of which later became the raw material for this study. As I began my research, I noticed in Michel Foucault's 1981-2 lectures at the College de France, published as The Hermeneutics of the Subject, significant correspondences between his concern with the relationship between the subject and truth, and the narratives of those with whom I had worked in the ministerial vocational context. I asked the central research question: Do these narratives of religious subjects show signs of a concern for the relationship between the subject and truth - of the subject progressively aligning itself with the truth that it thinks? I argued that, in spite of Foucault's assertion in his lectures that Western theology is fundamentally inimical to the survival of that 'spirituality' he sees as the progressive alignment of the self with truth, his extension of the term 'spiritual exercises' used by Pierre Hadot opens the way for a new theological appreciation of philosophy as a way of life. I found, by posing to the narrative material six questions designed to test the presence of 'spirituality' in the lives of ordination candidates, that the idea of the progressive alignment of the self with truth seemed to be alive and well in vocational theological discourse. This conclusion was reinforced at the institutional level by my discourse analysis of a vocational publication, Ministry in the Church of England. Having conducted semi-structured interviews with my subjects, which confirmed my findings further, I then discovered, in a detailed narrative analysis of all the interview material provided by four selected subjects, evidence for the self-constituting capability of narrative as a 'spiritual practice of the self'.
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Noble, John Travis. ""Let Ishmael Live Before You!" Finding a Place for Hagar's Son in the Priestly Tradition." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10776.

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Since Julius Wellhausen's synthesis of the Documentary Hypothesis—and no doubt owing in part to the Protestant Reformation—dominant portrayals of the Priestly material have described a self∼interested legist with little or no concern for those outside the Levitical ranks. Though this negative characterization is recognized by some to be reductionist and misguided, none has undertaken to examine Ishmael's critical role in what is better understood as a universal mode of thinking in P. Examining first the narratives that give indication of Ishmael's status in J and E, I have contrasted Ishmael with the other non∼chosen siblings of Genesis, concluding that he is favored in these sources in a way that the others are not; also, that Ishmael and his mother adumbrate not only the distress of Israel's bondage in Egypt, but also their deliverance. With this background from J and E, I have sought to elucidate P's relationship to these sources through its representation of Ishmael in the Abrahamic covenant. It appears that P has recast the promises that Ishmael receives in J and E so that Ishmael is more explicitly excluded from God's covenant with Abraham, on the one hand; but P also identifies Ishmael with the blessing of fertility, invoking the divine injunction to all humanity through both Adam and Noah to “be fruitful and multiply” (Gen 17:20), on the other. P's emphasis on fertility also relates to Ishmael's own participation—though he is non∼chosen—in circumcision as the sign of the covenant. Therefore P accounts for God's universal regard for humanity through Ishmael even in his particular covenant with Abraham.
Near Eastern Languages and Civilizations
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Ugwokaegbe, Paul U. (Paul Ugochukwu). "Adlerian Life-Style, Social Interest, and Job Satisfaction Among Catholic Priests." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc332752/.

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The purpose of this study was to seek an understanding of the problem of low morale among Catholic priests based on the principles of Individual Psychology. The relationship of Adlerian life-style and social interest to job satisfaction among 210 pastors randomly selected from 13 of the 14 Catholic dioceses in Texas was investigated. The Life-style Personality Inventory (LSPI) was used to measure the Adlerian life-style. The Social Interest Scale (SIS) was used to measure the Adlerian concept of social interest. The Job Descriptive Index (JDI) was used to measure job satisfaction.
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Johnston, James Vann. "Fostering and preserving the common life of diocesan priests canon 280 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Knox, Celia Isobel. "The patriot priest - Father Eugene Sheehy : his life, work, and influence." Thesis, University of Sussex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244353.

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Wemm, Nancy R. "A Different View from the Pulpit: The Life Stories of Female Episcopal Priests." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1236648477.

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Books on the topic "Priestly life"

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Meditations on priestly life. London: Sheed & Ward, 1987.

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Esomonu, Lazarus Ewenike. Meditations on priestly life. Enugu, Nigeria: L.E. Esomonu, 1997.

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Academy of the Immaculate (New Bedford, Mass.), ed. Mary and the priestly ministry. New Bedford, MA: Academy of the Immaculate, 2009.

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Fire bearer: Evoking a priestly humanity. Liguori, Mo: Triumph Books, 1993.

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Vergara, Mylo C. Living the priesthood: Reflections on priestly life and ministry. Makati, Metro Manila, Philippines: St. Pauls, 2005.

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John Baptist Kakubi: Memoirs of a priestly and episcopal life. Kampala: Fountain Publishers, 2010.

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Benedict. Ministers of your joy: Scriptural meditations on priestly spirituality. Ann Arbor, Mich: Redeemer Books, 1989.

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Catholic Church. National Conference of Catholic Bishops. Bishops' Committee on Priestly Life and Ministry. Retreats for diocesan priests / Bishops' Committee on Priestly Life and Ministry, National Conference of Catholic Bishops. Washington, D.C: U.S. Catholic Conference, 1990.

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Bifet, Juan Esquerda. Priestly spirituality and mission: Sign of the good shepherd. Roma: Pontificia Università Urbaniana, 1995.

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Mahoney, Donna Tiernan. Touching the face of God: Intimacy and celibacy in priestly life. Cork: Mercier, 1991.

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Book chapters on the topic "Priestly life"

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Stubhaug, Arild. "The Priestly Family at Nordfjordeid." In The Mathematician Sophus Lie, 33–46. Berlin, Heidelberg: Springer Berlin Heidelberg, 2002. http://dx.doi.org/10.1007/978-3-662-04386-8_3.

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Horii, Mitsutoshi. "Life Stories and Identities of Nichiren-shū Priests." In The Category of ‘Religion’ in Contemporary Japan, 171–200. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73570-2_7.

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Beretta, Alan. "Joseph Priestley: An Instructive Eighteenth Century Perspective on the Mind-Body Problem." In History, Philosophy and Theory of the Life Sciences, 75–89. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-8774-1_5.

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Yuma, Masahide, and Eiji Harada. "The life and work of Hiroya Kawanabe: the priest ecologist." In Fish biology in Japan: an anthology in honour of Hiroya Kawanabe, 11–36. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9016-7_2.

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Chinouriri, Bridget. "Music the Religion, Musicians the Priests and the People the Congregants: The Music of Oliver Mtukudzi." In The Life and Music of Oliver Mtukudzi, 219–31. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-80728-3_16.

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Olmos, Lioba Rossbach de. "CaribBerlin: Multiple Paths in the Religious Life of a German Oricha Priest." In Global Studies, 225–38. Bielefeld, Germany: transcript Verlag, 2014. http://dx.doi.org/10.14361/9783839426074-225.

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"THE PRIESTLY LIFE." In The English Parish Clergy on the Eve of the Reformation, 15–32. Routledge, 2013. http://dx.doi.org/10.4324/9780203707319-8.

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"A priestly life." In Augustine-Arg Philosophers, 155–71. Routledge, 2010. http://dx.doi.org/10.4324/9780203849620-14.

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Finkelstein, Ari. "A Priestly Nation." In Specter of the Jews, 86–100. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520298729.003.0006.

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chapter 5 demonstrates that Julian partially draws on Jews to model his highly innovative priestly program. Jewish priests exemplify the priestly life Julian lays out for his Hellenic priests in ep. 89b, and they execute laws laden with theurgic wisdom. Specifically, their observance of the dietary laws and consumption of consecrated food exemplify characteristics of the pagan holy man upon whom Julian models his priesthood. In the Letter to the Community of the Jews, Julian hints that he plans to restore Jewish priests to positions of leadership. The supreme standing of Jewish priests in a restored temple model Julian’s conception of ideal Hellenic leadership. Further, Jews offer Hellenes a model for the financing of priests, as Jewish priests receive the right shoulder of every sacrifice.
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Armstrong-Partida, Michelle. "Laymen in Priestly Robes." In Defiant Priests. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501707735.003.0004.

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This chapter addresses the extent to which parish clergy were embedded in their local community and considers how familial, social, and economic factors firmly bound clerics to a life that very much mirrored that of their parishioners. In fact, people of the parish were often connected to their priests through ties of kinship and affinity. Clerics lived out their lives as more than just priests; they were also the sons, brother, uncles, and nephews of the people in the parish. In effect, priests behaved like laymen because they were laymen in the priestly profession. Indeed, parish clergy represented an amalgamation of both the clerical and secular worlds. The clerical profession provided them with a priestly identity, and their experience as men of the village, in turn, influenced how they interacted with parishioners as priests.
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Conference papers on the topic "Priestly life"

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Bondzev, Asen. "The life of Orpheus – Contributions to European culture." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.09125b.

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Orpheus is one of the greatest historical contributions of the Thracians in European culture. He is much more than a talented poet and singer. He is a religious reformer, a priest, a teacher. This study aims to present his life and influence on later philosophers as Pythagoras and Plato, and analyze some Orphic tablets of eschatological nature. The roots of Orphic teachings are so deep, that missionaries of the new Christian faith were forced to use the image of Orpheus in their desire to baptize the local population in Thrace and even Rome. Orpheus comes to walk the most difficult path – spreading the doctrine of salvation of the human soul, which remains one of the highest achievements of European culture and hope for its humane future.
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Drogobitika, Oxana. "Transformation of traditional culture of the rural population of Galicia (20s–30s of the xx century)." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.21.

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The article analyzes the influence of urban culture on the transformation of the way of life of Galician peasants in the interwar period. The author considers the changes in traditional clothing, emphasizing that the novelties of fashion were adopted primarily by rural youth. Instead, representatives of the intelligentsia (priests, teachers) criticized such an excessive fascination with fashion and called it the second enemy of the Ukrainian countryside after vodka. Significant changes have taken place in the change of diet, household utensils and the interior of the peasants’ homes. For the modernization of domestic life, economic courses were organized for peasants, during which women were taught rational management, the basics of cooking, canning, hygiene, child care. The author emphasizes that the modernization processes affected all spheres of life of the rural population and had both negative and positive consequences.
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Woodward, Jay, and Michelle Kwok. "CREATING A VIRTUAL STUDY ABROAD EXPERIENCE TO RUSSIA." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end141.

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COVID-19 has drastically altered our world. Though travel is halted, global education does not have to stop. We used this time to reconceive the notion of study abroad and designed a study abroad program that could be facilitated virtually and enhanced with face-to-face classroom interaction. We were inspired to embark on this journey for several reasons. First, the realities of the pandemic create risks associated with international travel. Second, international experiences need to be more accessible–more students should be able to participate in global education, even if they do not have the means or ability to do so. We present our design considerations in building and implementing this virtual study abroad program. As part of the design, we partnered with VEXA (Virtual Experiences Abroad), a Moscow-based company that built the online interface and facilitated the interactions between our students and Russian citizens, including visits to a Russian Orthodox Church, the Bolshoi Ballet theater, and elementary and middle schools. We also brought elements of Russian culture to life through face-to-face experiences including a live cooking session with a Russian chef, discussions with a Russian Orthodox priest, and a ballet lesson with a company member of the Bolshoi theatre. These types of experiences facilitated group discussions and social interaction opportunities, crucial for establishing relationships. Overall, our main goal was to reconceive the traditional notion of study abroad while garnering results that would match the transformational gains that global education provides.
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Petrov, Antonio. "Skittles: Jinni or Universe in a Pocket?" In 2019 Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.69.

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This was the big data economy, and it promised spectacular gains. A computer program could speed through thousands of resumés or loan applications in a second or two and sort them into neat lists, with the most promising candidates on top. This not only saved time but also was marketed as fair and objective. After all, it didn’t involve prejudiced humans digging through reams of paper, just machines processing cold numbers…The math- powered applications powering the data economy were based on choices made by fallible human beings.Some of these choices were no doubt made with the best intentions. Nevertheless, many of these models encoded human prejudice, misunderstanding, and bias into the software systems that increasingly managed our lives. Like gods, these mathematical models were opaque, their workings invisible to all but the highest priests in their domain. Their verdicts, even when wrong or harmful, were beyond dispute or appeal. And they tended to punish the poor and the oppressed in our society, while making the rich richer…Without feedback, however, a statistical engine can continue spinning out faulty and damaging analysis while never learning from its mistakes…They define their own reality and use it to justify their results. This type of model is self-perpetuating, highly destructive, and very common.
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Reports on the topic "Priestly life"

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Mertz, Samuel. "All Things to All Men": The Life and Work of Monsignor Thomas J. Tobin, Priest of the Archdiocese of Portland in Oregon. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7116.

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