Rozprawy doktorskie: „Catholic clergy”

1

Sorokowski, Andrew Dennis. "The Greek-Catholic parish clergy in Galicia, 1900-1939". Thesis, University College London (University of London), 1991. http://discovery.ucl.ac.uk/1318022/.

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Between 1900 and 1939 the Greek-Catholic parish clergy in Galicia underwent a transformation of its social, national, political and cultural consciousness. In part this was the result of the political changes taking place in the province, as its Ruthenian population developed a Ukrainian national consciousness expressed during the interregnum between Austrian and Polish rule by the creation of the Western Ukrainian Popular Republic, and later, in the increasingly restrictive atmosphere of inter-war Poland, by the activity of both moderate and radical nationalist groups. In part this transformation was conditioned by the decline of the priestly caste and the rise of a new type of priest, usually a celibate of village origin. The transformation was also the result of a conscious programme initiated by Metropolitan Andrei Sheptyts'kyi to raise the moral and educational level of the clergy. To this end he reformed the L'viv seminary, established a theological academy, and organised full seminaries in Stanyslaviv and Peremyshl'. This prepared the parish priest to deal with a growingly nationalistic and often anti-clerical intelligentsia, and a village coming increasingly under its influence. At the same time, the parish clergy evolved a new sense of its identity, gradually abandoning the Russophile orientation of the Old Ruthenians and adopting first Ruthenian populism, then Ukrainian nationalism. Thus they found common cause with the secular intelligentsia. However, the Ukrainian orientation forced them to redefine the Eastern Ukrainian tradition in a manner compatible with Catholicism, and to formulate their stance towards Orthodoxy and the Kievan Byzantine tradition. Though split between Byzantinists and Westernisers, the clergy developed a strong sense of their place as leaders of Galician Ukrainian society, albeit in occasional competition with the nationalist intelligentsia, and of their mission as bearers of Catholicism in the East.

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2

Tinsey, Wayne Maurice, i res cand@acu edu au. "Teachers, Clergy and Catholic Schools: A study of perceptions of the religious dimension of the mission of Catholic schools and relationships between teachers and clergy in the Lismore Diocese". Australian Catholic University. Department of Religious Education, 1998. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp218.04092009.

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The Catholic Diocese of Lismore is situated in the north-east coastal area of New South Wales, Australia. Catholic education in this diocese is based on the premise that school and parish work together in partnership for the personal and spiritual development of students. This premise relies on the assumption that teachers and clergy share a common view of the mission of Catholic schools. However, some recent studies highlight a lack of shared vision and indicate that teachers and clergy frequently have different expectations of what Catholic schools should be. This study examines similarities and differences in perceptions of the religious dimension of the mission of Catholic schools among the teachers and clergy in the Lismore Diocese. It identifies areas in which there is a significant lack of congruence. The study also explores the relationships and the quality of partnerships between teachers and clergy and identifies issues that are potential sources of tension. Furthermore, it considers implications for change. Self-completion questionnaires were given to the target population which consisted of all the full time teachers in Catholic schools and all the clergy on active duties in the Lismore Diocese at the beginning of 1997. Subsequent semi-structured interviews were conducted with all the clergy in the group and with thirty two teachers chosen through random sampling. Data yielded little evidence of sustained dialogue between teachers and clergy on issues related to the religious orientation of Catholic schools. Although there were some similarities in the teachers' and priests' perceptions of the religious dimension of the mission of Catholic schools, there was a considerable variation in their perceptions of priorities for these schools. Some of these differences could be linked to teachers' individual relationships with the institutional Catholic Church. Teachers and priests were found to differ significantly in their understanding of the effectiveness of Catholic secondary schools. The study also found that ecclesiastical language used to describe the mission of Catholic schools is not always understood by teachers who work principally out of an educational context. Moreover, the study found that relationships between teachers and clergy were often hindered by poor communication, lack of clarity with regard to roles and expectations and very different perceptions of the structures and practice of authority. Many teachers believed that clergy were 'out of touch' and unrealistic in their expectations of schools and teachers. Many priests, on the other hand, considered that teachers had generally lost a sense of 'vocation' and religious motivation for their involvement in Catholic schools. Priests were generally more interested in forming partnerships with schools than were teachers in forming partnerships with parish communities. The perception that secondary school communities did not relate to parishes as well as their primary counterparts was widespread among clergy. This study makes several recommendations for the improvement of communication and dialogue between teachers and priests. It also recommends that similar research be carried out in dioceses where the parish-school authority structure differs. As part of this study the initial findings were presented to a significant gathering of clergy and school principals. The resulting discussion led to the proposal of strategies for improvement in communication and partnership. In this way the applied research in the study became an agency of change itself, working in the direction of a better culture of communication and collaboration regarding the religious mission of Catholic schools.

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3

Lount, G. T. M. "Interpersonal communication processes in the pastoral ministry of Catholic clergy". Thesis, University of Ulster, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390161.

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4

Gray, Jason A. "The causes and proofs for the removal of a pastor". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0678.

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5

King, Jeffrey Lyman de Witt. "The application of canon 1350 on decent support of priests to contemporary North American situations". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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6

Hallahan, Eugene M. "A comparison between the 1917 code of canon law and the 1983 code of canon law on the removal of pastors". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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7

McCann, Robert J. "Remuneration and honest sustenance for clerics in twentieth-century canon law". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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8

Downey, Donald David. "The retirement of diocesan priests". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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9

Binawan, Al Andang L. "Prohibition and permission for political involvement by clergy in the 1917 Code and the 1983 Code". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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10

Price, Rothell. "The manner of proceeding in the transfer of pastors". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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11

Koons, Thomas P. "The decent support of inactive diocesan priests who remain in the clerical state". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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12

Riley, Michael E. "Tax effective composition of the compensation package for the diocesan priest". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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13

Ferguson, James Anthony. "The provisions of the 1983 code for priestly fraternity". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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14

Cody, John Kelly. "Clerical dress of priests a comparison of canon 136 of the 1917 code and canon 284 of the 1983 code with reference to relevant legislation from 1917 to the present /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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15

Harder, Kenneth J. "Clerical sexual abuse of minors an analysis of the policy of the diocese of Tulsa in comparison with the USCCB essential norms and Sacramentorum sanctitatis tutela /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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16

Chamberland, Gary S. "Is the pastor necessary for a parish to be a parish?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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17

Tinsey, Wayne Maurice. "Teachers, clergy and Catholic schools: A study of perceptions of the religious dimension of the mission of Catholic schools and relationships between teachers and clergy in the Lismore Diocese". Thesis, Australian Catholic University, 1998. https://acuresearchbank.acu.edu.au/download/9d6ca609dfd1ca4ae8e932e31689d160f6dabe40009ccd5ab8d718f24a7f0f46/10646581/65111_downloaded_stream_336.pdf.

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The Catholic Diocese of Lismore is situated in the north-east coastal area of New South Wales, Australia. Catholic education in this diocese is based on the premise that school and parish work together in partnership for the personal and spiritual development of students. This premise relies on the assumption that teachers and clergy share a common view of the mission of Catholic schools. However, some recent studies highlight a lack of shared vision and indicate that teachers and clergy frequently have different expectations of what Catholic schools should be. This study examines similarities and differences in perceptions of the religious dimension of the mission of Catholic schools among the teachers and clergy in the Lismore Diocese. It identifies areas in which there is a significant lack of congruence. The study also explores the relationships and the quality of partnerships between teachers and clergy and identifies issues that are potential sources of tension. Furthermore, it considers implications for change. Self-completion questionnaires were given to the target population which consisted of all the full time teachers in Catholic schools and all the clergy on active duties in the Lismore Diocese at the beginning of 1997. Subsequent semi-structured interviews were conducted with all the clergy in the group and with thirty two teachers chosen through random sampling. Data yielded little evidence of sustained dialogue between teachers and clergy on issues related to the religious orientation of Catholic schools. Although there were some similarities in the teachers' and priests' perceptions of the religious dimension of the mission of Catholic schools, there was a considerable variation in their perceptions of priorities for these schools. Some of these differences could be linked to teachers' individual relationships with the institutional Catholic Church.;Teachers and priests were found to differ significantly in their understanding of the effectiveness of Catholic secondary schools. The study also found that ecclesiastical language used to describe the mission of Catholic schools is not always understood by teachers who work principally out of an educational context. Moreover, the study found that relationships between teachers and clergy were often hindered by poor communication, lack of clarity with regard to roles and expectations and very different perceptions of the structures and practice of authority. Many teachers believed that clergy were 'out of touch' and unrealistic in their expectations of schools and teachers. Many priests, on the other hand, considered that teachers had generally lost a sense of 'vocation' and religious motivation for their involvement in Catholic schools. Priests were generally more interested in forming partnerships with schools than were teachers in forming partnerships with parish communities. The perception that secondary school communities did not relate to parishes as well as their primary counterparts was widespread among clergy. This study makes several recommendations for the improvement of communication and dialogue between teachers and priests. It also recommends that similar research be carried out in dioceses where the parish-school authority structure differs. As part of this study the initial findings were presented to a significant gathering of clergy and school principals. The resulting discussion led to the proposal of strategies for improvement in communication and partnership. In this way the applied research in the study became an agency of change itself, working in the direction of a better culture of communication and collaboration regarding the religious mission of Catholic schools.

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18

Power, Georja Jane. "Organizational, professional and personal roles in an era of change: The case of the Catholic clergy". Phd thesis, Australian Catholic University, 2003. https://acuresearchbank.acu.edu.au/download/b0fdc10789c4c292091102f93b4de3da39fd3e6480c8c0041e50b88603081536/3262085/65052_downloaded_stream_277.pdf.

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

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19

Ugwokaegbe, Paul U. (Paul Ugochukwu). "Adlerian Life-Style, Social Interest, and Job Satisfaction Among Catholic Priests". Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc332752/.

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The purpose of this study was to seek an understanding of the problem of low morale among Catholic priests based on the principles of Individual Psychology. The relationship of Adlerian life-style and social interest to job satisfaction among 210 pastors randomly selected from 13 of the 14 Catholic dioceses in Texas was investigated. The Life-style Personality Inventory (LSPI) was used to measure the Adlerian life-style. The Social Interest Scale (SIS) was used to measure the Adlerian concept of social interest. The Job Descriptive Index (JDI) was used to measure job satisfaction.

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20

Leger, Steven L. "The role of the pastor in the area of catechetics a comparison of the 1917 and 1983 codes of canon law /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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21

Sullivan, Michael A. "The effects of suspension upon selected rights and obligations of a diocesan priest". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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22

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

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

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23

Bombardier, Gerald Ward. "A canonical study of rights to health care coverage for suspended priests of the diocese of Burlington". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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24

Roberts, Edward J. "The seminary rector as pastor". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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25

Raab, Kelley A. "When the priest becomes a woman: A psychoanalytic exploration of the significance of gender for the Catholic Eucharist". Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7472.

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26

Mascaro, John. "Psychotherapeutic Implications of Psychic Dissonance on Gay Roman Catholic Diocesan Priests| A Phenomenological Study". Thesis, Pacifica Graduate Institute, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10600414.

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Psychological research in the area of Roman Catholic priests has been extremely limited. The few studies that do exist have focused on emotional exhaustion, anxiety, and depression of religious and diocesan priests. With the sexual abuse scandals creating intense media scrutiny on gay Roman Catholic priests along with the population of priests declining each year and the number of Roman Catholics increasing, diocesan priests are expected to take on more responsibility for a greater number of parishioners. Recent studies have not looked at the effects of this current environment on gay Roman Catholic diocesan priests. This study focused on the psychotherapeutic implications of dissonance on Roman Catholic priests who self-identify as gay.

A phenomenological approach was used in this study to understand the experience of dissonance on gay Roman Catholic diocesan priests. Ten participants were interviewed in depth about their experience. Participants’ responses were transcribed and descriptions were created to depict the life experience of each priest accurately. The interviews were analyzed and common themes were developed based on the experience of dissonance on Roman Catholic diocesan priests who self-identify as gay. The findings were looked at from a depth psychological perspective to examine the psychotherapeutic implications of psychic dissonance on gay diocesan priests working in active ministry within the Roman Catholic Church.

The following seven themes were found to be common among the participants: (1) experiences support and self-care as an integral part of healthy functioning; (2) experiences conflict in reconciling personal values with Church teaching; (3) experiences discomfort and disruption (emotion, cognitive, and physical); (4) experiences development of gay identity as a healthy aspect of self; (5) experiences celibacy as difficult and for some gay priests, optional; (6) feels that discernment of personal experience takes precedence over Church teachings; (7) feels called to the work and ministry of priesthood. Each of these themes helped to create a better understanding of gay Roman Catholic diocesan priests and can be utilized as a template in working with them throughout the therapeutic process.

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27

Bender, Pamela S. "Co-Responsible for the Kingdom of God: The Shared Ministry of Clergy and Laity". Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/170.

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Christianity was founded without a major distinction between “clergy” and “lay” members. As the church grew the need for structure, organization and administration advanced and elevated the position of the clergy and diminished the role of the laity. Recalling practices of the earliest church the Second Vatican Council sought to promote the laity to their proper place as “priest, prophet and king” and reasserted that the sensus fidelium of all the faithful continues to be rooted in their sense of faith as revealed by God and in their baptism. This concept establishes the magisterial competence of all the church, including the laity. The current priest crisis provides the opportunity for the laity, including lay ecclesial ministers, to become, as Pope Benedict says, “’co-responsible’, for the Church’s being and action.” What can be done to tighten the bond between clergy and laity and help to prepare for shared leadership? How can we embrace the visions of ALL the baptized and be open to the fulfillment of each person’s calling? In this paper I offer three proposals for diocesan consideration to advance lay/clergy relations and develop greater acknowledgement and appreciation for each other’s gifts and charisms.

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28

Toomey, Kathleen. "Emigration from the Scottish Catholic bounds 1770-1810 and the role of the clergy". Thesis, University of Edinburgh, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.524685.

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In 1802, Edward Fraser of Relig, the Customs Collector in Inverness, commented on the numerous emigrations, especially from the Western Highlands and the Isles, which had taken place from about the year 1770. In his essay, he noted, in particular, the data concerning Roman Catholics who had quit their native soil in numbers far out of proportion to their total within the general population. Fraser suggested as causes: an anti-Catholic bias, conflict between the landowners and the Catholic clergy and the restrictive measures of the Penal Laws. With the above analysis in mind, this thesis seeks to address the specific issue of Roman Catholic emigration from the area in the Highlands known as the "Catholic Bounds", between 1770 - 1810. The fIrst section of the work delineates the "Catholic Bounds", in a geographical and societal sense, with emphasis placed on the leading Catholic families and the ecclesiastical formation of the Highland Vicariate from 1732. The second section concerns the various emigrations which took place from 1772 - 1810. For the sake of clarity, these have been arranged chronologically and geographically, the latter reflecting more the contours of the great estates of, for example, Clanranald or Glengarry, where the majority of the Roman Catholics lived, rather than flXed territorial designations. In order to test the accuracy of Fraser's comments, the underlying reasons for each of these mass removals of people will be noted. The role of the clergy is developed by means of biographical sketches of each of the priests who emigrated with their people, and they form a necessary, and sometimes, a major, component of these chapters. The thesis also seeks to examine the role of the clergy in general, but especially that of the bishops, whether as active participants, instigators or observers.

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29

Ujan, Konrad S. "A program of field education for Roman Catholic theological education in Indonesia". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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30

Quinlan, William M. "Current interpretation of Canons 1040, 1⁰ and 1044 (par.)2, 2⁰". Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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31

Boyd, Richard A. "Parochial vicars a comparison between the Code of 1917 and the Code of 1983 /". Theological Research Exchange Network (TREN), 2004. http://www.tren.com/search.cfm?p029-0645.

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32

Martine, Michael Thomas. "Readmission to the clerical state after voluntary laicization". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0681.

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33

Aggrey, Joseph Quainoo. "The loss of the clerical state and its juridic consequences". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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34

Melchior, Gerald P. "A canonical analysis of priest personnel norms on the assignment, and transfer of Omaha Archdiocesan priests". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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35

Malesic, Edward C. "Canon 522 subjective stability of the pastor in office and the good of souls /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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36

Nguyen, Trung Van. "Clerics and religious in business". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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37

Antony, John Konuparampil. "Stability in the pastoral office as a prerequisite for effective pastoral ministry". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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38

Small, Andrew. "The contribution to ecclesiology of the teaching on the role of the religious priest in the life of the Church, in the documents of the Holy See from Mutuae relationes to Vita consecrata". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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39

Ryan, J. Gregory. "Psychologist-clergy collaboration an evaluation of services offered by Catholic Social Services of Lincoln, Nebraska /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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40

Maxwell, Nick. "Confronting crisis bishops respond to sex scandal /". Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/1189.

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41

Wolf, Ronald E. "Clerical sexual misconduct analysis of selected rights of clergy in light of some diocesan policy statements /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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42

De, Weger Stephen Edward. "Reporting clergy sexual misconduct against adults to Roman Catholic Church authorities: An analysis of survivor perspectives". Thesis, Queensland University of Technology, 2020. https://eprints.qut.edu.au/205923/8/Stephen%20Edward%20de%20Weger%20Thesis.pdf.

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This qualitative study sought to explore and describe the self-reporting experiences of victims/survivors of clergy sexual misconduct against adults (CSMAA) within the Australian Roman Catholic Church (RCC). These under-researched experiences were then compared with Anson Shupe’s theory of clergy malfeasance and its modes and tactics of neutralisation used against those who expose institutional deviance and corruption. The findings were that while, superficially, victims/survivors were positively responded to in some way, for the most part, these adult victims are actually viewed with suspicion, mainly because of their age. Accordingly, victims/survivors experienced further traumatisation, often more impactful than the initial abuse.

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43

Waters, Joseph L. "Appropriate human maturity in suitable sacred ministers a canonical study of Canon 244 /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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44

Richards, Monica Sue. "Cultural competence and clergy unite: The need for multicultural considerations for seminarian applicants". Wright State University Professional Psychology Program / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wsupsych1340733812.

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45

Fitzsimmons, Gerard Michael. "Canon 517.2 parish ministry without priests? /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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46

Fuller, Anthony Charles. "Anglo-Catholic clergy and the Golden Dawn : the ritual revival and modern magical orders 1887-1940". Thesis, University of Exeter, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522646.

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47

Muytjens, Sally. "An exploration of the existence of clergy child sexual abuse dark networks within the Victorian catholic church". Thesis, Queensland University of Technology, 2019. https://eprints.qut.edu.au/132822/2/Sally_Muytjens_Thesis.pdf.

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Catholic clergy child sexual abuse networks have been acknowledged informally through media reports. Literature acknowledges that child sexual abuse by Catholic clergy involves a network of supervisors who transferred clergy perpetrators of child sexual abuse from parish to parish (Smith 2013; Carney 2012; Gavrielides 2013). This thesis extends on this by evidencing a dark network of clergy perpetrators operating in Victoria between 1939 and 2001. Social network analysis is used to create a network map and evidence that known Catholic clergy perpetrators in the state of Victoria, used network ties to share resources to facilitate child sexual abuse and effectively operate as an illicit dark network.

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48

Jurecki, Nancy. "A call for full participation". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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49

Paula, José Rogério Machado de. "Valores e pós-modernidade na formação do clero católico". Universidade de São Paulo, 2001. http://www.teses.usp.br/teses/disponiveis/47/47134/tde-29052002-155615/.

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Estuda-se a formação do clero católico considerando valores de futuros sacerdotes. Os valores são analisados levando-se em conta seus elementos de amplitude, exigência e escolha. Emprega-se a distinção de Rokeach entre valores terminais e instrumentais. As transformações sociais atribuídas à pós-modernidade são consideradas à luz das teorias propostas por Jean-François Lyotard e Anthony Giddens (modernidade tardia). Os sujeitos são cinco seminaristas, concluintes do curso de Teologia e próximos da ordenação sacerdotal. Utiliza-se entrevista semi-estruturada composta de sete itens (Igreja universal- Igreja local;ecumenismo-diálogo interreligioso; verdade; missão; mulher; pessoa do sacerdote; meios de comunicação) referentes a três temas da pós-modernidade(metanarrativa; subjetividade; simulação-realidade virtual). Constata-se que os valores terminais permanecem os mesmos, ao passo que os instrumentais alteram-se, o que permite aos sujeitos manter sua adesão aos primeiros. Os resultados apontam o modelo de Giddens (modernidade tardia) como mais adequado à compreensão das transformações socioculturais do fim do milênio do que aquele sugerido por Lyotard.
This work studies the education of the Catholic clergy considering values of future priests. The values are analyzed taking their elements of amplitude; requiredness and choice. Rokeach's distinction is used between terminal and instrumental values. The social changes attributed to the postmodernity are considered according to the theories proposed by Jean-François Lyotard and Anthony Giddens (late modernity). The subjects are five seminarians of the course of Theology and next to the priestly ordination. It is used semi-structured interviews composed of seven items (universal Church/local Church; ecumenism/interfaith dialogue; truth; mission; woman; person of the priest; media) referring to the three themes of postmodernity (metanarrative, subjectivity; simulation-virtual reality). It is evidenced that the terminal values remain the same, while the instrumental ones change. It allows the subjects to keep their adhesion to terminal values. The results point to the model of Giddens (late modernity) as more adjusted to the understanding of the sociocultural changes of the end of the millennium than the one suggested by Lyotard.

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Beaudet, Christopher J. "The diocesan bishop's non-penal administrative discipline of pastors who harm ecclesiastical communion". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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