Journal articles on the topic 'Priestly life'
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1
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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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Arko, Alenka. "Electing and educating priests in the Church of Antioch in the second half of 4th century according to st. John Chrysostom’s "De sacerdotio"." St.Tikhons' University Review 100 (April 29, 2022): 24–44. http://dx.doi.org/10.15382/sturi2022100.24-44.
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The dialogue De sacerdotio is the first patristic text in which author tries to sketch the theology of the priesthood, namely as a synthesis of the ideals of strict ascetic life characteristic of monasticism and the life of the Christian community (metaphoricly – the desert and the city), personal holiness and service for the benefit of the Church, a synthesis of anthropological and ethical ideals of Hellenism and Christian faith and behaviors that follow from this. The dialoge was written by John Chrysostom during the Antiochian period of his life, the first years of his priestly ministry. First of all it emphasizes the great dignity of the sacrament of the priesthood, as well as the need to choose for this those whom God has called for priestly ministery, who are morally and intellectually prepared to respond to the specific situation of the Church and society in which the priest should serve. In the second half of the fourth century, Christianity was already the predominant religion in Antioch, although pagan elements were still present, along with Jewish and Manichean. The role of the Church in society was increasing and was becoming very important, as important tasks and responsibilities were entrusted to the Church then. However, it is clear from the words of John Chrysostom that many chose priesthood in pursuit of a career and an honorable place in society, and not as a response to the vocation of God and in a desire to operate for the benefit of the Body of Christ. Some of the worthy and experienced monks refused the priesthood in turn preferring, a quiet eremitic life. So, a correct understanding of the priesthood and preparation for such a ministry were extremely important, since the Church was facing serious challenges of mass adherence to it and therefore the question of how to prepare catechumens for Baptism and how to instruct believers, finding a special approach for everyone, as well as how to avoid scandals and derision of the Church by pagans because of unworthy priests.
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Cessario, Romanus. "The Priest and the Friend: Notes on Priestly Formation and on Christian Life in General." Analecta of the UCU. Theology 9 (December 20, 2022): 115–28. http://dx.doi.org/10.47632/2075-4817-2022-9-115-128.
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Barłóg, Mateusz, and Marlena Stradomska. "A priest a person supporting the mental health of the faithful and protecting them from suicide." Kwartalnik Naukowy Fides et Ratio 4, no. 52 (December 16, 2022): 79–86. http://dx.doi.org/10.34766/fetr.v4i52.1139.
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Suicide is a multifaceted problem that is always directly or indirectly related to the functioning of at least a dozen people. The Roman Catholic Church generally condemns the issue of suicide as annihilation is against religious principles and commandments. In a civilization where people suffering from mental disorders are often stigmatized, people seek help from their loved ones or where there is a secret (e.g. confession), so the church can and does have a significant role in the prevention of suicidal behavior . Religion is important in shaping the awareness and identity of believers, and a priest can be a mentor showing the way of development, caring for the well-being and strengthening the mental health of an individual. On the basis of research conducted among 65 priests, the article discusses stressors related to the priestly service and related to supporting the mental health of the faithful and the church's ability to life protection and protect against the decision to attempt suicide.
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Zaia, Shana. "Kings, Priests, and Power in the Neo-Assyrian Period." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 152–69. http://dx.doi.org/10.1163/15692124-12341308.
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Abstract Despite a relative dearth of information in the surviving corpus about Assyrian priests’ more routine concerns, the Assyrian state correspondence contains some details that can improve our knowledge of priests’ daily lives, rights, and responsibilities. Using four case studies, this paper analyzes situations in which priests are accused of misconduct or crimes to better understand the powers and expectations of individual priestly offices as well as the realities of everyday life that might have rendered these boundaries more flexible or surmountable. These cases of irregularities reveal that cultic personnel had distinct economic, legal, and judicial roles and were sometimes able to extend their powers when necessary to manage issues such as crime and shortages in resources, only requesting royal intervention as a last resort.
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Wróbel, Mirosław Stanisław. "Janowa wizja kapłaństwa Chrystusa i Jego uczniów (J 17)." Verbum Vitae 12 (December 14, 2007): 73–90. http://dx.doi.org/10.31743/vv.1446.
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In the seventeenth chapter of the Gospel according to St. John, also called the prayer of the High Priest, John's priestly theology is clearly evident. On the one band Jesus is presented as a Priest: He is the Mediator relating the revelation of the Father; called and sent by the Father; fulfills the will of the Father and knows the Father; reveals to people the Glory of God; it is the New Sanctuary opening up to people entrance into eternal life; "perfected" by doing the "works"; "the hour"- the time of Sacrifice inspired by love. On the other band, His disciples remain called to participate in His priesthood. They ought to accomplish this through: remaining in the teaching-revelation brought by Jesus and brotherly love, by faith, by bringing fruit, and the unity of the ecclesiological community. The Spirit - Paraclete makes it possible for them to fully participate in Jesus' priesthood, allowing them to participate in His mystery, made present in the sacraments. Jesus the Highest Priest is the model o f true service and sacrifice for the first Christian community. Through the view of priestly theology, John the Evangelist strongly brings out the Father-Son relationship and points out the role of the disciples, who thanks to the strength of the Paraclete can undertake in their lives service and sacrifice for Love.
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Njo, Saferinus. "Peran Maria Sebagai Bunda dan Guru Imamat dalam Pembinaan Imam di Era Revolusi 4.0." Studia Philosophica et Theologica 20, no. 1 (March 23, 2020): 32–51. http://dx.doi.org/10.35312/spet.v20i1.176.
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Abstrak
Pembinaan imam merupakan elemen penting dalam Gereja Katolik karena imam menjadi instrumen hidup karya keselamatan serentak berada di garis terdepan karya pastoral Gereja. Dalam konteks hidup yang selalu berubah dan berkembang, para imam dituntut untuk menyerupai Kristus, Kepala dan Gembala. Kehadiran dan peran Maria dalam pembinaan imam selalu aktual sepanjang masa. Sebab ada hubungan esensial antara Maria, Bunda Yesus dan imamat pelayanan Sang Putra, berdasarkan relasi keibuan ilahi Maria dan Imamat Kristus. Teladan Maria sebagai bunda, model dan guru ini direfleksikan dan ditandaskan dalam dokumen-dokumen sejak Konsili Vatikan II yang berbicara mengenai pembinaan imam. Artikel ini merupakan refleksi atas kehadiran dan peran Maria dalam pembinaan imam khususnya dalam era revolusi 4.0 berdasarkan dokumen-dokumen tersebut.
Abstract
Formation of priests is an important element in the Catholic Church because priests become living instruments of salvation while being at the forefront of pastoral work. In the context of a life that is always changing and developing, priests are required to resemble Christ, the Head and the Shepherd. Mary's presence and role in the formation of priests have always been a reality throughout the ages. Because there is an essential relationship between Mary, the Mother of Jesus and the priestly ministry of her Son, based on the relationship between Mary's divine motherhood and the Priesthood of Christ. Mary's example as a mother, model and teacher has been reflected upon and emphasized since the Second Vatican Council in documents dealing with priestly formation. This article is a reflection on the presence and role of Mary in the formation of priests, especially in the era of revolution 4.0 based on these documents.
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Tumanan, Perdian. "Like Priests Set Apart." Indonesian Journal of Theology 7, no. 2 (June 18, 2020): 207–23. http://dx.doi.org/10.46567/ijt.v7i2.129.
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There is no biblical conception that so interferes with public life and invites endless debates and controversies as the theology of election. From a religious studies perspective, the theology of election has created a tremendous, hideous impact on the history of humankind, from colonialization to Shoah to the politics of identity and populism today. Rather than being the doctrine that unites humanity, the concept of election has been regarded as the core cause that creates otherness. This article argues that the ideation of otherness in the theology of election is deeply connected to and cannot be separated from sexuality issues. The notion of circumcision, as the main feature of post-exilic priestly election theology, inevitably constructs the ideal of lineage purity, thus forbidding intermarriage. The unfaithfulness of God’s people during the Judean monarchy era would later be perceived as the main cause for the suffering and traumatic experience of exile. Radical holiness in the form of religious separation from other nations must be observed for the priests to enjoy the continuation of God’s promise in the form of descendants. The continuation of priestly lineages would assure the continuity of the Temple's existence and worship.
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Halian, Taras, and Ruslan Deliatynskyi. "Father Stepan Gorodetsky (1853-1928): historical portrait." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 15 (December 14, 2020): 53–80. http://dx.doi.org/10.52761/2522-1558.2020.15.11.
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The aim of the article is a comprehensive, as complete as possible, objective coverage of the historical portrait of Fr. S. Gorodetsky in the form of his biographical essay based on the analysis of a whole set of unpublished sources. Research methodology: based on scientific principles of objectivity and historicism, specific scientific methods of periodization (to identify stages of the priest's life in the context of historical epochs of Galicia under the rule of different states), comparative analysis (to study and compare information from different sources), biographies (to clarify certain details of the priest's biography). The scientific novelty lies in the fact that the thesis about the formation of the worldview and priestly vocation of Fr. Stepan Gorodetsky during his studies at the gymnasium, seminary and university in Lviv, refuted the allegations about his studies in Rome, revealed the "career path" from an employee of the archcathedral in Lviv to the dean of Rohatyn deanery, his pastoral and public activities, shows the consistent evolution of his social political views from populist to national democrat. Conclusions: The formation of the worldview of Fr. Stepan Gorodetsky from childhood, associated with social background from a peasant family, studying at school in Halych and gymnasium in Brzezany, then at the seminary and university in Lviv, prompted him to choose a priestly vocation (celibate). Already during his studies at the gymnasium and seminary, and then at the beginning of his priestly "career" in the Cathedral of St. Yuri in Lviv, prefect of the seminary, military chaplain in the reserve, chaplain of the Metropolitan of Halych and "government official" of the metropolitan consistory Fr. Stepan Gorodetsky proved to be a consistent pastor and populist in socio-political beliefs. Already in the role of the pastor of the village of Verbylivtsi, and later also the dean of Rohatyn, he launched active pastoral and public activities, focusing on spreading education among the faithful through the centers of "Enlightenment" and "Native School" and Ukrainian private gymnasium in Rohatyn, forming the economic basis of Ukrainian people through the development of the cooperative movement. In 1918 he supported the proclamation of the Western Ukrainian People's Republic, for which he was later persecuted by the Polish authorities. In the postwar period, he focused his efforts on restoring the organized social life of Ukrainians - the centers of "Enlightenment", "Native School", cooperatives, the party organization UNDO.
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Adler, Yonatan. "Between Priestly Cult and Common Culture:." Journal of Ancient Judaism 7, no. 2 (May 14, 2016): 228–48. http://dx.doi.org/10.30965/21967954-00702005.
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Although miqwa’ot and chalkstone vessels have been found throughout Israel, the unparalleled number of such finds at Jerusalem has conventionally been explained in terms of the special demands of the Temple cult and of the city’s priestly residents. In light of a growing number of archaeological discoveries from the past number of years, however, the conception that Jerusalem and its Temple served as focal points of ritual purity observance deserves to be significantly reevaluated. The new data indicate that regular, widespread use of ritual baths and chalkstone vessels was not at all unique to Jerusalem or the priesthood, but rather was commonplace to a comparable degree in Jewish society throughout early Roman Judea. Jews everywhere throughout the country strove on a regular basis to maintain the purity of their bodies, clothing, utensils, food, and drink, and there is no reason to suppose that in doing so they somehow had the Temple in mind. Most Jews living at this time would probably have understood the pentateuchal purity regulations as prescribing that ritual purity be maintained on a regular basis in ordinary, everyday life – without specific regard to the Temple or its cult. This new understanding encourages us to reinterpret the archaeological finds from Jerusalem as reflecting an important facet of prevailing common culture rather than as stemming from the unique sanctity of Jerusalem, the Temple, or its priests.
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Santos, Elismar Alves dos. "A liderança que cuida de si e do outro. Em vista da realização na vida religiosa e presbiteral." Revista Eclesiástica Brasileira 74, no. 294 (October 19, 2018): 320–37. http://dx.doi.org/10.29386/reb.v74i294.513.
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Gostaria de apresentar a reflexão sobre o tema proposto à luz de duas perspectivas reflexivas: psicológica e teológica. A primeira descreve os ensinamentos da psicologia sobre alguns traços de personalidade que, a meu ver, podem impedir a pessoa de realizar-se na vida religiosa e presbiteral. Fala-se, portanto, da importância de lidar com as inconsistências em vista do crescimento humano. Já a segunda detém-se à reflexão teológica, especificamente sobre o significado da fé como fundamento na ótica da realização. Por uma exigência didática, deixei para tratar especificamente da temática da liderança por último. Antes, abordarei o sentido da realização na vida religiosa e presbiteral e, posteriormente, o que cabe aos responsáveis diretamente no sentido de zelar pelo bem viver da comunidade. O artigo encontra-se dividido em quatro partes: o processo de aceitação; a importância da escuta do Outro na dimensão da aceitação; a experiência da fé como exigência à realização na vida religiosa e presbiteral e, por último, o líder como alguém que cuida de si e do Outro.Abstract: I would like to present my thinking on this theme from its reflexive perspectives: psychological and theological. The first one describes the knowledge of psychology about some traits of personality that, in my opinion, can stop the person of fulfilling a religious and priestly life. Therefore, the article discusses the importance of dealing with the inconsistences concerning the human growth. The second perspective remains on the theological reflection, specially the meaning of faith as a foundation to the fulfillment. Because of a didactic requirement, I decided to discuss specifically about leadership at last. Before, I will approach the sense of fulfillment in a religious and priestly life and, later, the tasks of those responsible of taking care of the well living in the community. The article is divided in four parts: the process of acceptance; the importance of listening to others in the perspective of acceptance; the experience of faith as a requirement to the fulfillment in the religious and priestly life and, lastly, the leader as someone who takes care of themselves and the others.Keywords: Acceptance. Listening to others. Faith. Religious and priestly life. Leader.
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Fishman, Robert M., Carlos Gervasoni, and Keely Jones Stater. "Inequality and the Altruistic Life: A Study of the Priestly Vocation Rate." Journal for the Scientific Study of Religion 54, no. 3 (September 2015): 575–95. http://dx.doi.org/10.1111/jssr.12216.
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PHELAN, OWEN M. "NEW INSIGHTS, OLD TEXTS CLERICAL FORMATION AND THE CAROLINGIAN RENEWAL IN HRABANUS MAURUS." Traditio 71 (2016): 63–89. http://dx.doi.org/10.1017/tdo.2016.7.
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Hrabanus Maurus'sDe institutione clericorumis a masterpiece of clerical formation, emblematic of the Carolingian Renewal and esteemed by thinkers throughout the Middle Ages. In the third book, Hrabanus juxtaposes Augustine's teachings inDe doctrina christianawith Gregory the Great's instruction in theRegula pastoralisto craft an original case for a close connection between wisdom and moral life in priestly training. Hrabanus's effort concretizes long-standing concerns of Carolingian reformers reiterated in landmark reform documents from the late eighth and early ninth centuries. Moreover, throughout his life, Hrabanus periodically returns to his work on priestly formation for words and ideas to undergird subsequent efforts at integrating education with pastoral practice in a variety of genres, including his model sermons, his encyclopedic commentary, and his handbook for missionary conversion. In addition to highlighting Hrabanus's individual genius as one who adroitly applies traditional authorities in novel ways to contemporary problems, this study illumines the crucial role played by monasteries like Fulda as engines for the Carolingian reform.
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Thorsen, Jakob Egeris. "The Church as a Dynamic Field of Priestly, Prophetic and Diaconal Tension." Ecclesiology 15, no. 2 (May 3, 2019): 170–86. http://dx.doi.org/10.1163/17455316-20180001.
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On the background of sociological and theological analyses of the transformations of the religious field and of the Roman Catholic Church in Latin America, this article sketches a proposal for a practical ecclesiology. This ecclesiology understands the church as a dynamic field of tension between priestly, prophetic and diaconal expressions. These fundamental expressions of the church parallel Christ’s threefold role as King, high priest and prophet. Combining P. Bourdieu’s theory of the religious field with N. M. Healy’s call for a practical-prophetical ecclesiology, the article argues that the changes in the Roman Catholic Church in Latin America can be understood as a re-articulation of the church’s prophetic and diaconal dimensions. The apparent disorder and tension hereby created can in fact be the starting point for a constructive, practical ecclesiology, which is able to make sense of the often disharmonious character of ecclesial life.
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Ballano, Vivencio. "Acedia, loneliness, and the mandatory celibacy of Catholic parish clergy: a theological-sociological exploratory analysis." F1000Research 10 (November 24, 2021): 1195. http://dx.doi.org/10.12688/f1000research.54681.1.
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This article utilizes the analytical concept of acedia as the fundamental theoretical framework and applies a systematic literature review of peer-reviewed materials and documents on spiritual sloth, spiritual dryness, Catholic clerical celibacy, social bonding and communal spirituality. This article explores how the Catholic parish clergy’s mandatory celibacy intensifies loneliness and facilitates the spiritual sloth of parish clergy or what is theologically known as acedia. Unlike religious priests who live in religious communities, parish clerics fundamentally live, work, and pray alone in the parish, without strong communal support from fellow priests, bishops, and lay parishioners; thus, making them prone to loneliness, a main component of acedia. This article argues that mandatory celibacy further deprives parish clerics of the social and spiritual support necessary to enhance diocesan clerical spirituality and strengthen spiritual resistance against acedia. It recommends a structural adjustment in the social and spiritual life of parish priests, creating small communities of priests situated in similar territory or districts to allow them to live and work as a team with strong social and spiritual support in the spirit of “living baptismally” to overcome priestly acedia.
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Dyduch, Jan. "Posługa kapłanów w postanowieniach duszpasterskiego Synodu Archidiecezji Lwowskiej i Diecezji Łuckiej 1995-1997." Prawo Kanoniczne 44, no. 3-4 (December 10, 2001): 43–58. http://dx.doi.org/10.21697/pk.2001.44.3-4.02.
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Synod of the Archdiocese of Lvov, inaugurated 16th January 1995, concluded 21st January 1997, became the brilliant event in the Archdiocese’s dramatic history of the last decades. The Synod assumed the renewal of the Church of Lvov and Luck on a basis of the teaching of the Second Vatican Council and the provisions of Canon Law. The renewal of the Church life requires the renewal of priestly ministry. The Synod of Lvov turns priests’ attention to their participation in the triple mission of the Church. They take part in the teaching mission when they preach the Gospel, teach catechism and evangelize by means of mass media. They fulfil their mission of sanctification when they administer sacraments and take care ofreligious practices and piety of the faithful. While guiding God’s people and performing manifold cure of souls, they carry out their pastoral mission.
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Ferreira, Sandro. "A vida dos presbíteros no Brasil sob a ótica dos ENPs. Desafios e perspectivas." Revista Eclesiástica Brasileira 72, no. 286 (February 15, 2019): 276. http://dx.doi.org/10.29386/reb.v72i286.879.
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O presente artigo enfoca a vida dos presbíteros no Brasil, apontando desafios e perspectivas, a partir dos ENPs (Encontros Nacionais de Presbíteros). Esses Encontros tiveram seu início no ano de 1985 e se constituíram como um momento forte de reflexão e debate sobre a vida e o ministério presbiteral, realizado a partir da perspectiva dos próprios presbíteros. Desde então, os ENPs somaram algumas conquistas, não obstante as resistências e os desafios. O presbítero, na Igreja e na sociedade, apresenta-se como alguém que cuida de diversas pessoas. Mas, enquanto cuidador, de que tipo de cuidados ele necessita? Quais são os desafios enfrentados pelos presbíteros brasileiros na ótica dos ENPs? Quais as contribuições desses Encontros Nacionais para os presbíteros do Brasil? Na tentativa de auxiliar os presbíteros a superarem os seus desafios pessoais e pastorais, os ENPs apontam para uma Pastoral Presbiteral que os ajude a enfrentar os obstáculos da vida comunitária, ou seja, unidos ao presbitério e em comunhão com o bispo, sem perder de vista que o presbítero evangeliza em conjunto com os leigos.Abstract: This research, aims to focus on the life of the priests of Brazil, pointing out some challenges and perspectives that derive from the CNM (Clergy National Meetings). The CNM begun to happen in 1985 and became an especial moment of reflection and debate on the priestly life and ministry from their own perspective. From its beginning until now, the CNM accumulated some victories, not without some kind of opposition and challenges. The priest emerges, within the church and the society, as someone who looks after many people. However, as people’s keeper, what kind of care he also needs? From the perspective of the CNM’s, what are the challenges faced by the Brazilian priests? What are the contributions of the National Meetings to the priests of Brazil? As an attempt to help priests to overcome their personal and pastoral challenges, the CNM look forward to a Pastoral care for the priests, which may help them to face the obstacles presented by the communitarian way of living, which means, to be united to the presbytery and in communion with the bishop, not forgetting that the presbytery evangelizes together with the lay people.
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Muhammed, Dr Anmar Adnan. "The Religion of the Anglo-Saxons and its Influence on Literature and Different Aspects of Life." Alustath Journal for Human and Social Sciences 61, no. 1 (March 10, 2022): 605–16. http://dx.doi.org/10.36473/ujhss.v61i1.1239.
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This research paper aims to explore the influence of the religion adopted by the old British Isles inhabitants on literature and many aspects of their life. Before discussing the religion of the Anglo-Saxons, I think it would be more convenient if we discuss the religion of the Celts and then of Romanized Britain.Long before the Roman took military interest in the British island (about 600BC.) the Celtic tribes settled in two waves of invasion: the Goidels (Gaels) who went west and north towards Ireland while the second invasion the Britons who settled in the fertile mid-plains. There is nothing known about the religion of these barbarian tribesmen except what little can be deduced from the fairy folklore of Celts in Christian times. The most detailed account of old Celtic religion by a contemporary was written by Julius Caesar. The Celtic religion was known as the Druidian, they practiced magic and human sacrifice. It was a form of nature-worship. The priestly leaders (Druids) acted as prophets. They supervised the offering of sacrifices, and trained new priests, and this was the only form of education at that time. It was a religion of fear and priesthood and the Roman detested this power of the priesthood.
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Long, Kevin. "Book Review: The Paschal Paradox: A Meditation on the Contemporary Challenge of Priestly Life." Pacifica: Australasian Theological Studies 24, no. 2 (June 2011): 243–45. http://dx.doi.org/10.1177/1030570x1102400212.
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Drączkowski, Franciszek. "Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego." Verbum Vitae 12 (December 14, 2007): 141–46. http://dx.doi.org/10.31743/vv.1444.
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In analyzing the writings of Clement of Alexandria, the author of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Cłement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ - typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished two parallel hierarchies in the Church: the hierarchy of perfection and the hierarchy of office. The scope of both these hierarchies could, but did not have to link together. In the Church, Clement gave a greater place to the hierarchy of perfection (related with Gnosticism) because its scope was much broader thail the other. From the group of Gnostics, only some received offices for service in the Church.
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Clancy, Thomas H. "Priestly Perseverance in the Old Society of Jesus: The Case of England." Recusant History 19, no. 3 (May 1989): 286–312. http://dx.doi.org/10.1017/s0034193200020288.
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Bishop John Milner once observed, ‘a detailed history of the converts to and the apostates from the Catholic Church … would form a most interesting and useful work.” Since that time more attention has been paid to Jesuit converts than to Jesuit apostates. This article seeks to redress, if ever so slightly, the balance. A look at the underside of one portion of the Society before the Suppression reveals new aspects of her life and history.
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Libanio, João Batista. "A IDENTIDADE E A ESPIRITUALIDADE DO PRESBÍTERO NO PROCESSO DE MUDANÇA DE ÉPOCA." Perspectiva Teológica 43, no. 121 (April 24, 2012): 353. http://dx.doi.org/10.20911/21768757v43n121p353/2011.
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A identidade e a espiritualidade constituem elementos fundamentais para a vida e ministério do presbítero. Na Igreja tradicional, ambas gozavam de sólida consistência. A modernidade e sobretudo a pós-modernidade as questionam radicalmente por causa da fragmentação, da dissolução das grandes narrativas, do pensamento fraco, do presentismo, da fluidez religiosa, da explosão da subjetividade, da pluralidade de modelos de vida. Importa analisar os desafios e riscos da perda tanto da identidade quanto da espiritualidade presbiteral. Para responder a tais questionamentos cabe voltar às fontes do ministério presbiteral na vida do Jesus palestinense e reinterpretar-lhe para hoje as dimensões profética, santificadora e pastoral.ABSTRACT: Identity and spirituality are key elements for the life and ministry of a priest. In the traditional Church, both enjoyed solid consistency. Modernity and above all post-modernity radically question these elements because of several factors: fragmentation, the dissolution of the great narratives, weak thought, presentism, religious fluidity, the explosion of subjectivity and the plurality of life models. It is important to analyze the challenges and risks of loss to both the identity and spirituality of priesthood. To answer such questions it is necessary to return to the sources of the priestly ministry in the life of the Palestinian Jesus and reinterpret them in prophetic, sanctifying and pastoral dimensions for today.
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de Wet, Chris L. "The Priestly Body: Power-Discourse and Identity in John Chrysostom’s De Sacerdotio." Religion & Theology 18, no. 3-4 (2011): 351–79. http://dx.doi.org/10.1163/157430111x614736.
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AbstractThis paper approaches John Chrysostom’sDe Sacerdotiofrom the perspective of body/power/identity. It identifies five power-discourses active in the text. Firstly, the discourse of hierarchy is present. The office of the priest ranks with the angels. Secondly, the priest is represented as disciplinarian and psychagogue, an enforcer of state and ecclesiastical policy in the process of making docile bodies. In the third instance, much attention is given to the disruptive others – those people who complicate the life and duty of the priest. Fourthly, the notion of andronormativity and normality is discussed, since gender is an important feature inDe Sacerdotio. Finally, the relevance and effect of the priest as orator is extrapolated. The study concludes by asking how these discourses also shape the way Chrysostom thinks about himself and the sacerdotal office.
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Of the Journal, Editorial board. "Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.
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Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.
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Малинский, Антоний. "The Fate of a Priestly Family of Little Russia in the Events of the Civil War in the South of Russia (Sketches for a Biography of Priest Georgy Pavlovich Rutkevich Who Was Killed in Stanitsa Nekrasovskaya, Kuban Oblast, in 1918)." Церковный историк, no. 2(4) (June 15, 2020): 173–95. http://dx.doi.org/10.31802/ch.2020.4.2.011.
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Данная статья посвящена истории потомственного малороссийского священнического рода в контексте Гражданской войны на Юге России в 1918-1921 гг. Целью данного исследования было изучение биографии священника Георгия Павловича Руткевича, погибшего в станице Некрасовская Кубанской области 8 августа 1918 г. Для достижения поставленной цели автором, помимо традиционных методов, использовался просопографический метод исследования. Документы ряда архивов, а также сведения, полученные от потомков погибшего священника, позволили проследить судьбу рода Руткевичей как в Российской Империи, так в СССР и за границей. На данном этапе изучения были получены сведения о жизни потомков старшей дочери священника Георгия Руткевича - Лидии Георгиевны Фигуровской, эмигрировавшей вместе с супругом, белогвардейским офицером, в Королевство сербов, хорватов и словенцев. Так же удалось проследить судьбу младшего сына священника - Ивана Георгиевича Руткевича, отдавшего свою жизнь и умения на благо развития советской индустрии. Гибель священника Георгия Руткевича и эмиграция его старшей дочери предопределили существование их ближайших родственников в советском обществе, негативно относящемся к семьям «врагов народа». В данный момент исследователю ничего не известно о судьбе старшего сына отца Георгия - Павла Георгиевича Руткевича. О младшей дочери Екатерине Георгиевне Горбачевой известно лишь, что она в 40-е гг. проживала вместе с матерью - вдовой священника - в подмосковном Загорске. Дальнейший исследовательский поиск, в том числе и биографических материалов в отношении прочих родственников погибшего пастыря, открывает перед историком возможность более точного установления причин и обстоятельств гибели священника Георгия Руткевича. This article is devoted to the history of a hereditary priestly family of Little Russia in the context of the Civil War in the South of Russia (1918-1921). This study aims to examine the biography of Priest Georgy Pavlovich Rutkevich, who died in the stanitsa Nekrasovskaya, Kuban Oblast on August 8, 1918. In addition to traditional ways of research, the author usesthe prosopographic research method. The documents from a number of archives, as well as the information received from the descendants of the deceased priest, made it possible to trace the history of the Rutkevich family in the Russian Empire, in the USSR and abroad. At this stage of the study, the author obtained the information about the life of the descendants of the eldest daughter of Priest Georgy Rutkevich - Lydia Georgievna Figurovskaya, who emigrated with her husband, a White Guard officer, to the Kingdom of Serbs, Croats and Slovenes. It was also possible to trace the fate of the priest’s youngest son - Ivan Georgievich Rutkevich, who dedicated his life and skills to the development of Soviet industry. The death of priest Georgy Rutkevich and the emigration of his eldest daughter predetermined the existence of their closest relatives in Soviet society - the society hostile to the families of «enemies of the people». At the moment, the researcher still has no information about the fate of Father Georgy’s eldest son, Pavel Georgievich Rutkevich. As for the youngest daughter Ekaterina Georgievna Gorbacheva, it is only known that in the 1940s she lived with her mother - the priest’s widow - in Zagorsk (the present day Sergiev Posad) near Moscow. It is supposed that further research on the documents, including biographical materials regarding other relatives of the deceased pastor, will be helpful at establishing more precisely why and how Priest Georgy Rutkevich died.
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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 190–212. http://dx.doi.org/10.35312/spet.v19i2.177.
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In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.
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Drawnel, Henryk. "The Cairo Genizah Fragment of the Visions of Levi from the University of Manchester Library." Dead Sea Discoveries 28, no. 1 (January 14, 2021): 75–108. http://dx.doi.org/10.1163/15685179-20201000.
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Abstract Although the Visions of Levi (so-called Aramaic Levi Document) is a Jewish priestly composition written in the second or third century BCE, the largest part of its text comes from the trove of Jewish medieval manuscripts found in the Genizah of the Ezra synagogue in Old Cairo. Among the Genizah scrolls housed at the University of Manchester Library, Gideon Bohak found a new fragment (P 1185) of the pseudepigraphic document dedicated to Levi and his life. The present study contains a new edition of P 1185, including its paleographic description, notes on the readings, comments and photographs of the manuscript.
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Simpson, Anthony. "PERSONHOOD AND SELF IN CATHOLIC FORMATION IN ZAMBIA." Journal of Religion in Africa 33, no. 4 (2003): 377–400. http://dx.doi.org/10.1163/157006603322665323.
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AbstractThe article describes and analyses the recruitment and training of young Zambians in the 1990s for Catholic religious Brotherhood. The consequences of the missionary employment of Euro-American concepts of personhood and self that involve particular understandings of narrative and the use of psychological testing are explored. The author argues that Zambian understandings of personhood and of individual experience of evil and suffering are silenced in the process of religious formation. This discussion raises salient issues about training for Catholic religious or priestly life in Africa because similar techniques have been commonly employed throughout the continent.
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Lukpanova, Yana Amangeldyevna. "A complex of ritual objects from the elite female burial in Western Kazakhstan." Samara Journal of Science 7, no. 4 (November 30, 2018): 228–32. http://dx.doi.org/10.17816/snv201874211.
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The paper discusses in detail the items from the female burial of mound 6, Taksai-1 burial site, located in the West Kazakhstan Region, Terektinsky District, near the village Dolinnoe. A complex architectural gravestone structure, an accompanying rite of burial with the use of fire, the presence of rich clothing with various decorations, a complex of specific objects found in the pit, testify to the special status of the buried. All archaeological materials from the central pit of mound 6 performed a certain role in the life of the early nomads, composing a complex of ritual things for performing special rites. The functional significance of all the artifacts identified in the grave emphasizes the relation of the buried to the priestly class. In scientific literature there is no consensus about the existence of the priesthood as a profession in ancient times, but the early nomads revered the cult of a woman - the ancestor, and the priestesses were guides, keepers of the fire, the Sun, revered the goddess responsible for fertility. The burials of rich priestesses are distinguished by their special pomp of funeral ritual, the presence of gold jewelry and the individual composition of the inventory. All these characteristics are traced in mound 6 of Taksai-1 burial, it is a cult monument confirming the existence of a special priestly status in a social organization of the nomadic society.
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Grossi, Vittorino. "Para leer la espiritualidad de Agustín. Elementos espirituales." Augustinus 65, no. 1 (2020): 53–78. http://dx.doi.org/10.5840/augustinus202065256/25713.
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The article deals with the key ideas to understand S. Augustine’s Spirituality, setting in its context the figure of the postconstatinian saint, and discussing the topic of the degrees of sanctity in Saint Augustine. Later, it deals with the various spiritual phases in the writings of Saint Augustine, dividing the life of the doctor of Hippo in two moments, before and after his priestly ordination, pointing out in the second stage the role and function of the Holy Spirit as love and principle of holiness. The importance of spiritual man in the period of the anti-Pelagian struggle is also revealed. It also explains what is for Saint Augustine the spirituality of the heart.
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McTavish, James. "Same-Sex Attractionand the Priesthood." Ethics & Medics 44, no. 4 (2019): 1–4. http://dx.doi.org/10.5840/em20194445.
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Should a person with same-sex attraction live chastely? Can a person with SSA live celibately? Should a person with SSA be ordained? Care has to be taken in asking such questions, remembering that the person with SSA should be treated fairly and with equality. We could also ask these questions of heterosexual persons. In line with current pronouncements of Church teaching, the priestly life appears unsuited for persons with deep-seated SSA. If the SSA is transitory or passing, and the candidate is open to be formed, then there may be no impediments to future ordination. Where the same-sex feelings lie somewhere in between, careful and prudent discernment (as for heterosexual candidates, too) is needed.
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Baynes-Ross, Felisa. "The Life of Love and Resistance to Clerical Authority in Book to a Mother and Middle English Lollard Writing." Journal of Medieval and Early Modern Studies 51, no. 2 (May 1, 2021): 215–40. http://dx.doi.org/10.1215/10829636-8929052.
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Among vernacular religious manuals composed for women in the fourteenth century, Book to a Mother takes the unusual position of rejecting cloistered life for a widow's emulation and presents an alternative program of reading based on love and imitatio Christi. This essay reexamines Book to a Mother's adaptation of allegories of the cloister and its transformation of clerical practices of reading alongside lollard polemical writings that also sidestep priestly authority and institutional religion in Christian life. Although Book's use of polemical discourse has been downplayed or treated as separate from its devotional aims, this essay argues that Book combines devotion and dissent to empower the mother's reading, preaching, and living, and that such a dialogue is characteristic of lollard forms of living. In its attention to polemic, this analysis is significant for understanding the history of vernacular theologies and their experimentation with different rhetorical modes for reshaping belief and practice.
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Francis, Leslie J., and Giuseppe Crea. "The Relationship Between Priestly Motivational Styles and Personal Wellbeing in Ministry: Exploring the Connection Between Religious Orientation and Purpose in Life Among Catholic Priests Serving in Italy." Review of Religious Research 58, no. 2 (November 17, 2015): 219–28. http://dx.doi.org/10.1007/s13644-015-0242-1.
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Horsley, Richard. "Jesus and the Politics of Roman Palestine." Journal for the Study of the Historical Jesus 8, no. 2 (2010): 99–145. http://dx.doi.org/10.1163/174551910x504882.
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AbstractIn ancient Roman Palestine, politics and religion were inseparable in the power-relations between the Galilean and Judean peasants and their Roman, Herodian, and high priestly rulers. In contrast to the overly simple previous dichotomy between revolt and quiescence as the principal political options for Jesus, it may be possible to discern a range of forms in popular political-religious resistance on the basis of comparative studies of peasant politics. In order to appreciate how people under domination such as Jesus and his Galilean followers may have maneuvered politically, it is necessary to develop a more complex relational and contextual approach to 'Jesus-in-movement'. Special attention to such historical realities as the fundamental social forms of peasant life and political-economic pressures on families and village communities can help us appreciate disguised forms of popular resistance that are rooted in the cultivation of popular tradition. Critical attention to the communicative forms of the Gospel sources as sustained narratives and speeches on matters of importance to struggling peasants—in contrast to the previously standard attempts to generate 'data' from text-fragments—can enable us to discern, in Gospel narratives and speeches, how Jesus catalyzed a movement of renewal of covenantal communities and resistance to the high priests, the Temple, and Roman tribute that took more subtle forms than revolt or acquiescence.
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Bardski, Krzysztof. "Kapłaństwo ministerialne w biblijnej symbolice tradycji chrześcijańskiej." Verbum Vitae 12 (December 14, 2007): 147–60. http://dx.doi.org/10.31743/vv.1447.
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The author shows the whole panorama of Biblical symbolism, which in an overly literal interpretation of the Bible referred to in the writings of ancient and medieval Church authors to sacramental priesthood, also called ministerial. Exegetes, in making Sacred Scripture actual, oftentimes used its selected fragments from their own existential situation or in priestly ministry in the broad meaning of the word. Many Biblical symbols were discovered, which on the overly literal level were in reference to priests. They place emphasis on their service to the word and liturgy, on their life and role in the Church. Some have deep roots in the historical sense of the Biblical text. The majority of them can inspire us also today, particularly those related with Paul’s metaphor of the Church as a Body. And in this way priests are perceived as the first in the Church, feeding the faithful with the Gospel; as eyes and eyelids reading the will of God; the head, which directs the body of the Church in the example of Christ; the face that shows the world the beauty of the Church; the cheeks of the Bride, whose purity astounds the Groom; the teeth and jaw, thanks to which the nourishment of the Word of God becomes digestible; the neck, which upholds the head, meaning Christ; the mouth and tongue proclaiming the teaching of the Gospel; the heart, thanks to which the blood of Christ in the Eucharist enlivens the whole Church; the legs and feet, carrying Christ even to the ends of the earth; even the navel, according to the spiritual interpretation of Sng 7,2. To the mentioned here symbols related with the body.
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Berlin, Andrea. "Jewish Life Before the Revolt: The Archaeological Evidence." Journal for the Study of Judaism 36, no. 4 (2005): 417–70. http://dx.doi.org/10.1163/157006305774482669.
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AbstractIn this paper, I present material remains relevant to understanding Jewish life in Palestine in the century or so before the Revolt. These remains comprise tangible data by which Jewish praxis, actual behavior, as well as attitudes, can be identified and dated. From the early-mid first century B.C.E., Jews adopted what I call 'household Judaism'—using mikva'ot as well as locally manufactured oil, wine, and cooking vessels—in order to incorporate a religious sensibility into their daily lives. At the end of the first century B.C.E. and in the early first century C.E., they began using plain oil lamps and stone dishes as markers of ethnic solidarity and, perhaps, religious attitudes. Throughout these years, most Jews in Jerusalem and Judea followed identical burial practices, with understated funerals at undecorated family tombs. 'Household Judaism' developed outside halakhic or priestly concerns. The remains reflect shared beliefs as well as a broad desire for material possessions that would encode and reflect religious unity and identity.Other remains, however, tell a different story. In country villas and in the Upper City of Jerusalem, wealthy Jews embraced the use of decorated table vessels, Italian-style cooking pans, and foreign modes of dining. They built elaborate display tombs whose large courtyards and impressive façades provided a classicizing backdrop for staged funeral ceremonies. These sorts of remains are rare or absent in rural Judea, Jewish Galilee, and Gaulanitis. The archaeological evidence thus provides an eyewitness view of a population strongly unified in religious practices but sharply divided by cultural ethic. Over the course of the first century that division may have helped weaken the link between position and moral authority, which in turn created a space and a platform for new voices and different agendas.
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Foley, Brian C. "John Henry Newman and the Roman Oratory." Recusant History 25, no. 1 (May 2000): 1–11. http://dx.doi.org/10.1017/s0034193200031952.
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[It is with great regret the journal records the death, in his ninetieth year, of the longest-serving Vice-President of the Catholic Record Society. Bishop Brian Foley, D.Litt., became Vice-President in 1978 after fourteen years as President. Throughout his priestly life he was a keen supporter of the historical enterprize of the CRS. His most recent book was a study of the Jubilee Years from 1300 to 1975, published in anticipation of the Great Jubilee of the millennium. In tribute to Bishop Foley, Recusant History reissues an article by him that first appeared in the Venerabile in 1989 (vol.29, no.3). Acknowledgement is made to the Rector of the English College in Rome and to the editor of the Venerabile for their kind permission to reproduce the article in its original form.]
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Renda, Martinus, Ronalius Bilung, Yoseph Kabalesy, Johanes Hegemur, and Edison R. L. Tinambunan. "Penyalahgunaan Kuasa Imamat Dalam Kasus Sexual Abuse." Studia Philosophica et Theologica 22, no. 1 (April 23, 2022): 114–37. http://dx.doi.org/10.35312/spet.v22i1.412.
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Abstract
This study focuses on the actions of the priesthood by priests related to the prevalence of sexual abuse cases among the clergy. The disgraceful acts committed by the priests have become a disgrace that the Church has to endure to this day. The church as a continuation of Christ's mission in the world feels the need to reorganize and reorganize by taking a firm stance in resolving the current struggle. To maintain her holiness, the Church first takes a stance of refusing and will not allow the clergy to continue to create sin in her body. Through its leaders, the Church continues to seek to voice that priests should take the path of repentance and return to the essence of priestly life which has united it with the priesthood of Christ. In addition, the Church lovingly welcomes and accepts those who have been victims of sexual abuse by priests. The Church hopes that they will continue to love the Church and believe that the Church is a home that protects and protects them from all crimes and inhumane treatment. As a form of feeling, the Church will continue to stand for justice and respect the rights and dignity of life for victims of sexual harassment, providing assistance, assistance, and healing service to rediscover the meaning of life that is valuable and worthy.
Keywords: priesthood power, sexual harassment, ministerial priesthood, pastoral.
Abstrak
Studi ini menaruh perhatian pada tindakan penyalahgunaan kuasa imamat yang dilakukan oleh para imam terkait dengan merebaknya kasus sexual abuse dikalangan kaum klerus. Tindakan tidak terpuji yang dilakukan oleh para imam telah menjadi aib yang harus ditanggung oleh Gereja hingga saat ini. Gereja sebagai kelanjutan dari misi Kristus di tengah dunia merasa perlu untuk membenah dan menata dirinya kembali dengan mengambil suatu sikap tegas dalam menyelesaikan pergulatan yang tengah terjadi. Demi menjaga kekudusannya, Gereja pertama-tama mengambil suatu sikap untuk menolak dan tidak akan pernah membiarkan kaum klerus terus menerus menciptakan dosa di dalam tubuhnya. Melalui para pemimpinnya Gereja terus berupaya menyuarakan agar para imam mengambil jalan tobat dan kembali kepada hakikat hidup imamat yang telah mempersatukannya dengan imamat Kristus. Di samping itu Gereja dengan penuh cinta menyambut dan menerima mereka yang telah menjadi korban sexual abuse yang dilakukan oleh para imam. Gereja berharap mereka tetap mencintai Gereja dan percaya bahwa Gereja menjadi rumah yang akan menjaga dan melindungi mereka dari segala kejahatan dan perlakuan yang tidak berprikemanusiaan. Sebagai bentuk rasa tanggungjawabnya, Gereja akan terus berdiri di atas keadilan dan menghormati hak serta martabat hidup para korban sexual abuse, memberikan pendampingan, pertolongan serta tindakan penyembuhan sehingga menemukan kembali makna hidup yang berharga dan bernilai.
Kata kunci: kuasa imamat, sexual abuse, imamat ministerial, pastoral.
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Buang Lela, Emanuel Richardus, and Edison R. L. Tinambunan. "SPIRITUALITAS IMAMAT DALAM BAYANG-BAYANG TANTANGAN PASTORAL (IMAM SEBAGAI PELAYAN DALAM TANTANGAN PASTORAL DI KEUSKUPAN TIMIKA)." Forum 49, no. 2 (December 19, 2020): 78–91. http://dx.doi.org/10.35312/forum.v49i2.310.
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This article focuses on reflections of the priestly vocation as a minister in the context and pastoral situation in the Diocese of Timika. The approach is studying on ecclesiastical documents in regarding on the priesthood spirituality in serving of God's people. The purpose of this paper is to discover the high spirit of ministry of a priest who is based on the example of Jesus Christ as Teacher and Chief Pastor in the pastoral ministry of the Timika Diocese. Total service in dedicative involvement, a soothing presence, entering into the struggles of family life, and having the courage of dialoguing with anyone are a concrete service to realize the spirit of the ministry of Jesus Christ in the challenges of the pastoral field in the Timika Diocese.
Artikel ini berfokus pada refleksi mengenai panggilan hidup imamat sebagai pelayan di tengah konteks dan situasi pastoral di Keuskupan Timika. Pendekatan yang digunakan adalah studi dokumen gerejani mengenai spiritualitas imamat dalam pelayanan bagi umat Allah. Tujuan dari tulisan ini adalah untuk menemukan semangat pelayanan yang luhur dari seorang imam yang bertolak pada teladan Yesus Kristus sebagai guru dan gembala utama dalam pelayanan pastoral di keuskupan Timika. Pelayanan yang total dalam keterlibatan yang dedikatif, kehadiran yang menyejukkan, masuk dalam pergumulan hidup keluarga, dan berani untuk berdialog dengan siapa pun merupakan pelayanan konkret demi mewujudkan spirit pelayanan Yesus Kristus di tengah tantangan medan pastoral di Keuskupan Timika.