Relevant bibliographies by topics / Vocational Training of Christian Clergy

Academic literature on the topic 'Vocational Training of Christian Clergy'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Vocational Training of Christian Clergy"

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Rickner, Ronald G., and Siang-Yang Tan. "Psychopathology, Guilt, Perfectionism, and Family of Origin Functioning among Protestant Clergy." Journal of Psychology and Theology 22, no. 1 (March 1994): 29–38. http://dx.doi.org/10.1177/009164719402200103.

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Levels of psychopathology, guilt, perfectionism, and family of origin functioning among a sample of male, Protestant clergy (N = 168) were compared with those of male teachers from public high schools (N = 43) and Christian high schools (N = 51). Data were collected via self-report instruments. Results revealed no significant differences between groups on psychopathology or perfectionism. However, clergy and Christian teachers had significantly higher guilt scores than public high school teachers, but higher guilt was associated with only the Norm Violation subscale. Clergy perceived their family of origin as significantly less healthy than the comparison groups. Some support was found for the “mother dominant/father absent” theory of vocational choice among pastors. Scriptural literalism among pastors was not significantly related to psychopathology, guilt, perfectionism, or family of origin functioning. Implications of the present findings are discussed.
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Vermaas, Jodi D., Judith Green, Melinda Haley, and Laura Haddock. "Predicting the Mental Health Literacy of Clergy: An Informational Resource for Counselors." Journal of Mental Health Counseling 39, no. 3 (July 1, 2017): 225–41. http://dx.doi.org/10.17744/mehc.39.3.04.

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Though clergy often serve as informal helpers and conduits to the formal mental health care system, few researchers have examined whether such clergy maintain the knowledge necessary to complete this mission. In this study, denominational affiliation, educational variables, and demographic characteristics were examined as potential predictors of mental health literacy (MHL). As a measure of MHL, the Mental Health Literacy Scale was completed by a nationwide sample of 238 Christian clergy. The results provided the first parametric measure of denominationally diverse clergy from across the United States. Results indicated that female gender and higher numbers of clinical mental health training courses significantly predicted higher MHL scores. No significant differences in MHL scores emerged among four main denominational groups: Catholic, evangelical Protestant, historically Black Protestant, and mainline Protestant. Findings may inform mental health counselors on how to increase interprofessional dialog and referral partnerships with local clergy.
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Mcclure, Judith. "Bede’s Notes on Genesis and the Training of the Anglo-Saxon Clergy." Studies in Church History. Subsidia 4 (1985): 17–30. http://dx.doi.org/10.1017/s0143045900003537.

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It has long been recognized that the mainspring of Bede’s intellectual work throughout his life was pastoral. Recently it has become increasingly apparent that his dedication to the continuing demands of the conversion of the Anglo-Saxons was stimulated and informed by the ideas of Gregory the Great. What is less clear is the relationship between the great bulk of Bede’s exegetical writings and his conception of the precise needs of those priests and monks whom he was seeking to prepare for pastoral responsibility. He had a certain amount of immediate personal experience of the range of technical problems involved in communicating the essentials of Christian doctrine and liturgy to an illiterate people who were ignorant of Latin.
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Leavey, Gerard, Kate Loewenthal, and Michael King. "Pastoral care of mental illness and the accommodation of African Christian beliefs and practices by UK clergy." Transcultural Psychiatry 54, no. 1 (January 24, 2017): 86–106. http://dx.doi.org/10.1177/1363461516689016.

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Faith-based organisations, especially those related to specific ethnic or migrant groups, are increasingly viewed by secular Western government agencies as potential collaborators in community health and welfare programmes. Although clergy are often called upon to provide mental health pastoral care, their response to such problems remains relatively unexamined. This paper examines how clergy working in multiethnic settings do not always have the answers that people want, or perhaps need, to problems of misfortune and suffering. In the UK these barriers can be attributed, generally, to a lack of training on mental health problems and minimal collaboration with health services. The current paper attempts to highlight the dilemmas of the established churches’ involvement in mental health care in the context of diversity. We explore the inability of established churches to accommodate African and other spiritual beliefs and practices related to the etiology and treatment of mental health problems.
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Ellens, Brent M., Mark R. McMinn, Linda L. Lake, Matthew M. Hardy, and Elizabeth J. Hayen. "A Preliminary Assessment of Mental Health Needs Faced by Religious Leaders in Eastern Europe." Journal of Psychology and Theology 28, no. 1 (March 2000): 54–63. http://dx.doi.org/10.1177/009164710002800105.

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Enormous sociopolitical changes in Eastern Europe in the last decade have had a profound impact on the psychological functioning of the citizens of these nations. In order to assess and intervene in the mental health realm in Eastern Europe, a brief survey was sent to various Christian leaders in Eastern Europe. Common mental health problems identified across the various Eastern European countries and cultures include depression, relationship difficulties, alcohol abuse, and anxiety disorders. Christians in Eastern Europe tend to turn to family and friends for help with these problems first, pastors second, and almost never to mental health professionals. Clergy and laypersons have little training in mental health issues. A promising direction for future service is training those who can, in turn, train Eastern European laypersons in basic listening and support skills. Cultural awareness and sensitivity will be of paramount importance in such an endeavor.
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Douglas, Mary. "Sorcery accusations unleashed: the Lele revisited, 1987." Africa 69, no. 2 (April 1999): 177–93. http://dx.doi.org/10.2307/1161021.

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AbstractThe case described—an anti-witchcraft movement headed by two Catholic priests—occurred among the Lele of the Kasai (then in Zaire) in the late 1970s and early 1980s. The information was received during a brief visit in 1987. This small, local case of rage against sorcery is set in a broader context. Some nations support institutions whose express purpose is to detect, disable and punish occult evildoers, such as sorcerers, and demons. Western theology is not currently attuned to answering the questions that plague Africans about the causes of evil in the world, the causes of illness and death, questions which their pagan traditions answer all too plausibly in terms of sorcery. Some Christian denominations have defined their doctrine concerning demons in a way that accommodates local sorcery beliefs. Where the subject is barely mentionable African Christians are unable to contribute to the developing moral philosophy of the Christian Church. The novitiate training for the Catholic African clergy can give no special guidance in dealing with pastoral problems to which the pagan religion had ready answers.
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Великанов, Павел, and Василий Владимирович Чернов. "Mental Health Sciences in Clergy Training and Pastoral Practice of the Church of England." Theological Herald, no. 4(39) (December 15, 2020): 106–22. http://dx.doi.org/10.31802/gb.2020.39.4.006.

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Статья представляет собой обзор основных документов, структур и практических подходов, определяющих место психологии как науки в современной жизни Церкви Англии. Во введении рассказывается о методологии исследования, а также о том, как в Церкви Англии понимается пастырское окормление. Авторы обозначают четыре основных инструмента англиканского душепастырства - совершение общественного богослужения, проповедь, частная исповедь, научение паствы христианской вере вне богослужения. Первая часть посвящена исследованию места психологии в подготовке духовенства Церкви Англии к выполнению пастырских задач. Здесь речь идёт о роли наук о душевном здоровье в системе богословского образования кандидатов в клир, об использовании психологических инструментов в оценке и самооценке кандидатов, включая рассмотрение связанных с душевным здоровьем требований к будущим клирикам, и о психологической составляющей дополнительного образования, которое обязаны проходить все священнослужители Церкви Англии. Во второй части авторы анализируют роль наук о душевном здоровье в практическом пастырстве Церкви Англии, уделяя особое внимание психологическим, богословским, а также юридическим аспектам этой деятельности. Третья часть статьи посвящена внутрицерковному контролю за психологическим и психиатрическим здоровьем духовенства, церковных работников и членов их семей, включая профилактику и коррекцию связанных с этой сферой расстройств. В заключении делаются выводы относительно результатов того подхода к наукам о душевном здоровье, который в настоящее время принят в Церкви Англии. Библиография представлена в порядке хронологии и включает списки изданных документальных источников и ключевой вторичной литературы. The article presents a review of key documental sources, structures and approaches that are characteristic for the psychological science in the Church of England’s practical life. In the Introduction to the article the authors tell about the method they applied in their research and the ways the pastoral ministry is understood in the Church of England. The authors identify four key instruments of the Anglican pastoral tradition: public worship, preaching, auricular confession, and Christian teaching beyond the church facilities. The Part Two is meant to describe the role of psychology in pastoral training of the Church of England’s clergy. It includes the position of the mental health sciences in formal education of the clergy candidates, the use of psychology-based methods in their assessment and self-assessment, and evaluation of the candidates that considers their psychological capacities, as well as mental health agenda within the continuing ministerial development, which is an accepted practice in the Church of England today. In the Part Three the authors analyze the place of the mental health sciences in actual pastoral practices in connection with some psychological, theological, and legal issues. The Part Four deals with the ways of supervision and protection of wellbeing of the Church of England’s clergy, pastoral workers, and their family members, which includes prevention and management of the related problems. In the Conclusion the authors briefly evaluate the effects of the Church of England’s current approaches to the mental health sciences. The Bibliography is ordered chronologically and comprises of the sources and the key secondary literature.
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Benton, Kerry William. "Saints and Sinners: Training Papua New Guinean (PNG) Christian Clergy to Respond to HIV and AIDS Using a Model of Care." Journal of Religion and Health 47, no. 3 (January 12, 2008): 314–25. http://dx.doi.org/10.1007/s10943-007-9158-6.

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KOLB, Nataliia. "STATE OF PROFESSIONAL EDUCATION OF GREEK CATHOLIC CANTORS IN HALYCHYNA AT THE END OF THE XIX CENTURY." Ukraine: Cultural Heritage, National Identity, Statehood 36 (2022): 50–68. http://dx.doi.org/10.33402/ukr.2022-36-50-68.

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The study describes the role of cantors as an essential factor in the service to the Church and incarnates a mission by her to save the souls. Because of losing constant material support at the end of the XIX century by them this post was usually held by people without proper qualifications, endows, and principles. This was extremely negative to the level of service to the Greek Catholic church and its authority in society. Pointed out that clergy and activists of the clergy’s movement identified the issue of professional qualification of church singers as one of the keys within a complex of tasks for the revival clergy’s layer in the land. At the end of the XIX century functioned both eparchial professional clergy schools and private courses in Halychyna, and the list of them is given. Applicants for training at eparchial clergy schools had to meet the established criteria. Additionally, they had to have a good voice and complete primary school. Indicated that evidence of a singer’s professional qualification became a certificate that was taken as a result of a successfully passed exam in front of a special commission. Determined that as the factors for improvement of clergy’s education in the land the contemporaries named programs and methods improvement of study in professional educational institutions and widening of its net. Underlined the gaps in the educational program of clergy schools and the ways to solve them separately through laying special textbooks. Accented that the required component of the church singer’s education was named study of crafts as the mean for stable earning, organization of tighter communication with parishioners, and also to form clergy’s layer as a Ukrainian middle class. Pointed out that the task of clergy’s schools also should have been the education of people with a deep Christian and patriotic worldview. Based on statistics proved that at the end of the XIX century the vast majority of valid Greek Catholic clergy did not have a proper professional qualification. Determined that even after finishing professional institution, a significant part of graduates did not proceed to qualification exam. Contemporaries saw a solution for the situation in an obligatory professional exam for all unskilled singers and giving posts only to singers with certificates. Indicated that the relevant order was firstly issued by the spiritual authority of Stanislav diocese which became a push for qualitative changes in the level of Greek Catholic regency in Halychyna.
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Pradela, Karolina, Zuzanna Radosz, and Agnieszka Sobiegała. "Nursing education in Poland." Pielegniarstwo XXI wieku / Nursing in the 21st Century 19, no. 1 (March 1, 2020): 47–56. http://dx.doi.org/10.2478/pielxxiw-2020-0008.

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AbstractAim. The aim of the study was to analyse the literature concerning nursing education in Poland, with particular emphasis on current education and the Medical High School and Medical Vocational College at the secondary level in the basic range.Material and methods. Literature review and analysis of documents (certificates, teaching index) in the field of nursing education in Poland.Results. Initially, the role of nurses was played by the clergy or volunteers, by people who lacked both theoretical and practical knowledge to work in the profession, until the professional training began and qualified persons started to practice the profession. Nursing has been changing its form for many thousands of years. The first unification of the nursing education system took place in 1961, followed by the introduction of the Bologna Process in 2000.Conclusions. This thisis points to the differences between the courses of nursing education in a period from 18th century until today. Nursing education has changed its form for many years. Today, professional nurses have different levels of education, from secondary to higher education.
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Dissertations / Theses on the topic "Vocational Training of Christian Clergy"

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Gray, Phillip Anthony. "Training preachers in Christian apologetics for the 21st century." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Bernard, John G. "Training church planters of Vietnam Christian Mission." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Evans, Gary E. "The development of vocational ministry staff." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Sallee, Lawrence R. "Training Russian lay pastors important issues as identified by Russian church planters /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Flores, F. Humberto. "Foundations for the training of Bolivian Quechua evangelical leadership." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Vinton, William R. "A new training model for servant leadership in African theological education." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Nguapa, Ahpu. "Alternative training models for developing empowered Lisu Christian leaders." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p028-0236.

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Bortner, Douglas S. "Evaluating the Effectiveness of Leader Life (SDI) Training as a Tool to Develop Christian Leaders in the Metropolitan District and the Christian and Missionary Alliance." Thesis, Nyack College, Alliance Theological Seminary, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10822822.

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The author presents the problem of a lack of emotional and spiritual well-being in pastors and Christian leaders who minister in the Metropolitan District and The Christian and Missionary Alliance. In this study, he evaluated the intervention: Leader Life (SDI) Training, first recruiting 100 participants who completed the training, then using the Leader Life Evaluation Survey to measure whether Leader Life increased the self-understanding, strengthened the soul identity, and improved the relational management of participants. He interviewed nine participants and searched for indicators of emotional and spiritual development. The author discovered Leader Life (SDI) Training is an effective tool to develop Christian leaders, and offered ministry recommendations.

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Bourgond, Gregory W. "Selection, recruitment and training of local church governance leaders a study of functional responsibilities, personal qualities and core competencies required of governance leaders in the local church and implications for development of governance leaders /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Kendrick, Bob. "Advanced leadership development contextual pastoral training in eastern El Salvador, Central America /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Books on the topic "Vocational Training of Christian Clergy"

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A, Hunt Richard, Robert F. Kohler, and Sondra Higgins Matthaei. Ministry inquiry process: Christian as minister : the United Methodist Church. Nashville, Tenn: General Board of Higher Education and Ministry, United Methodist Church, 1997.

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F, Kohler Robert, and García Joaquín, eds. The Christian as minister: An inquiry into ordained, consecrated, and commissioned ministries in the United Methodist Church. 3rd ed. Nashville, Tenn: General Board of Higher Education and Ministry, United Methodist Church, 1988.

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The Christian as minister: An exploration into the meaning of God's call to ministry and the ways The United Methodist Church offers to live out that call. 6th ed. Nashville, TN: General Board of Higher Education and Ministry, The United Methodist Church, 2006.

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Freed to serve: Training & equipping for ministry. 2nd ed. Dallas: Word Pub., 1988.

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Eaton, Whitehead Evelyn, ed. Method in ministry: Theological reflection and Christian ministry. Kansas City: Sheed & Ward, 1995.

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Helping children find God: A book for parents, teachers, and clergy. Harrisburg, Pa: Morehouse, 1995.

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Lane, Tom. The worship band book: Training and empowering your worship band. Milwaukee, WI: Hal Leonard Books, 2012.

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Preparing the pastors we need: Reclaiming the congregation's role in training clergy. Herndon, Va: Alban Institute, 2012.

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Factors shaping clergy careers: A wakeup call for Protestant denominations and pastors. Durham, N.C: Duke Divinity School, 2005.

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Ministry greenhouse: Cultivating environments for practical learning. Herndon, Va: Alban Institute, 2008.

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Book chapters on the topic "Vocational Training of Christian Clergy"

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Fink, Urban. "The Society of Jesus and the early history of the Collegium Germanicum, 1552–1584." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0002.

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The formation of a pastorally effective clergy was a central concern of early modern Catholic reformers. Thanks to the specialist training demands imposed by their foundational interest in the Catholic overseas mission, the Jesuits developed a formation programme for their members that drew heavily on both Christian humanism and Ignatius’ distinctive vision of community life, the latter designed to prepare students for active pastoral ministry and community leadership. In the 1550s, as the reforming papacy, local hierarchies and Catholic monarchs were beset by the challenges and successes of the Protestant reformation, they looked to the Jesuits not only to provide a model for training more pastorally effective clergy but also to accept responsibility for managing new institutions dedicated to their formation. One of the earliest of these was the Germanicum, established in Rome 1552 to cater for clergy from the German lands. The early years of the Germanicum were marked not only by the zeal of its Jesuit and secular founders but also by poverty, papal neglect and secular indifference. Within the college itself there were even deeper tensions between, on the one side, the traditional clerical careerism of the student body and their patrons, and, on the other, the communitarian, pastoral and intellectual priorities of its Jesuit and secular clerical patrons. As the Germanicum came, in time, to act as a model for at least some other ‘abroad colleges’ in Rome and further afield, these institutions faced similar challenges and contradictions.
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Marsden, George M. "The Burden of Christendom." In The Soul of the American University Revisited, 29–42. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073312.003.0005.

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The Founding of Harvard was a first order of business in Puritan Massachusetts. The Puritans had inherited not only the university tradition from Christendom, but also a strong emphasis, as part of their heritage from John Calvin, on educated clergy and educated lay leadership. Harvard College was designed to serve both church and state. It adopted the standard classic university curriculum, supplemented by theological training and Christian worship. William Ames, who had hoped to come to Massachusetts, proposed alternatives that would have better integrated theology with more secular learning, such as treating both metaphysics and ethics as subdisciplines of theology in the arts curriculum and removing Aristotle from these parts of the curriculum while retaining Plato.
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Underwood, Norman. "Labouring for God." In Capital, Investment, and Innovation in the Roman World, 357–80. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198841845.003.0011.

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The Christianization of late Roman society had a profound impact on the Roman economy. Alongside the surfeit of funds and properties, which passed into ecclesiastical coffers, the proliferation of churches brought hundreds of thousands of Romans into the employ of the Christian clergy. The past forty years of prosopographical research has revealed that the bulk of the late ancient clergy had much more modest social origins than traditional scholarship presumed. The majority were sub-elite Romans far below the true senatorial aristocracy; many also laboured in secular occupations in order to supplement their clerical stipends. As this chapter explains, socio-legal proscriptions against the ordination of noble, servile, and occupation-bound populations as well as demographic constraints largely limited the recruitment of the clergy to ‘middling’ tradesmen and urban professionals such as doctors, lawyers, and educators. More importantly, such occupation-holders usually exceeded the basic literacy mandatory for biblical study and liturgical performance. This chapter attempts to quantify the difficulties which bishops encountered in stocking their clergies. It argues that bishops deliberately targeted free plebeians and curiales who had already escaped their onerous civic burdens through exemptions granted to certain profession-holders such as educators, physicians, and architects. In identifying these ‘free agents’, churches gained access to a sizeable portion of the empire’s available human capital, especially in regard to administrative, legal, and medical training. The admission of such men promoted the appropriation of their prior occupational practices within the Church, which drove institutional innovations from nascent ecclesiastical bureaucracies to ecclesiastical hospitals.
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Cadge, Wendy. "Chaplaincy in Greater Boston." In Spiritual Care, 20—C2.P58. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197647813.003.0002.

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Abstract This chapter offers a historical overview of chaplains in greater Boston, particularly since 1965. It is based on analysis of the Boston Globe every ten years from 1915 to 2015, as well as historical materials found in religious and institutional archives in the city. People who identify as Christian, specifically Catholic, and those without religious affiliations are the largest groups in Boston today. Those calling themselves chaplains in the city have historically been white Catholics, Episcopalians, and clergy in what is today the United Church of Christ. Over time, more have been ordained than laypeople, with slow racial, religious, and gender diversification since 1980. In addition to slow diversification, this chapter shows the broad range of people—from full-time religious professionals to those with little training—who have used the term chaplain to describe their work. It also shows continuing ties between local congregational clergy—some of whom have simultaneously been chaplains with police and fire departments—and those for whom chaplaincy is a full-time job. By the end of the chapter, readers have a clear sense of how those calling themselves chaplains and the work of chaplains has changed over time in Boston and what that suggests about related changes nationally.
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Girard, Aurélien, and Giovanni Pizzorusso. "The Maronite college in early modern Rome: Between the Ottoman Empire and the Republic of Letters." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0007.

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In the early modern period, Catholic communities under Protestant jurisdictions were not alone in establishing collegial networks in Catholic centres. The Maronites, a Christian Church in communion with Rome faced educational challenges similar to those of Catholic communities in western Protestant states. A Maronite College was founded in Rome in 1584, on the model of others Catholic colleges created in Rome in the second part of the sixteenth century. Until now, traditional Maronite and Lebanese historiography has tended to treat the institution in isolation from the other collegial networks and from the global perspective of the papacy on the challenge of educating national clergies in non-Catholic jurisdictions. This essay presents an overview of the Maronite College in Rome, outlining the context for its foundation (the Roman Catholic mission in the Near East) and the links with others colleges. To plot the evolution of the institution, two versions of the college rules (1585 and 1732) are compared. They were influenced by the changing attitudes of the papacy, the foundation of Propaganda Fide, the activities of the Jesuits and changes within the Maronite patriarchate itself. The second part establishes a profile of the early modern staff and students of the college. Details are available on 280 Maronite students received by the institution between 1584 and 1788. For the young Maronites, life in Rome was difficult, with changes in diet and conditions, financial worries and cultural challenges. There were frequent interventions by the Lebanese authorities with the Jesuit college managers. Special attention is paid to the course of studies in Rome and academic links with other Roman institutions, especially neighbouring Jesuit colleges. The third part discusses the links between the Roman college and changes in the middle-eastern Maronite community. The Maronite college was the main European gateway for the Maronites. Some eastern Catholics chose to remain in Europe, often to follow academic careers. Attention is also paid to the relationship between the College and the Maronite diaspora and its links with intellectual life in the West. In the latter context, the role of the College library and its manuscript collection in facilitating Western academic access to oriental languages and thought is described. Like other networks, the Maronite college fulfilled a broad range of functions that went well beyond the simple training of clergy.
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