Статті в журналах: "Families of clergy"

1

Campbell, Douglas F., Paul A. Mickey, and Ginny W. Ashmore. "Clergy Families: Is Normal Life Possible?" Sociological Analysis 53, no. 4 (1992): 462. http://dx.doi.org/10.2307/3711447.

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2

Hill, E. Wayne, Carol Anderson Darling, and Nikki M. Raimondi. "Understanding Boundary-Related Stress in Clergy Families." Marriage & Family Review 35, no. 1-2 (January 2003): 147–66. http://dx.doi.org/10.1300/j002v35n01_09.

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3

Darling, Carol Anderson, Lenore M. McWey, and E. Wayne Hill. "The Paradox of Children in Clergy Families." Journal of Family Issues 27, no. 4 (April 2006): 439–63. http://dx.doi.org/10.1177/0192513x05283980.

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4

Eisler, Terri A., George A. Hughston, and Martita Lopez. "Training Clergy to Help the Elderly and Their Families." Journal of Applied Gerontology 4, no. 2 (December 1985): 58–62. http://dx.doi.org/10.1177/073346488500400207.

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5

Wang, Jinping. "CLERGY, KINSHIP, AND CLOUT IN YUAN DYNASTY SHANXI." International Journal of Asian Studies 13, no. 2 (July 2016): 197–228. http://dx.doi.org/10.1017/s1479591416000036.

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During the thirteenth and fourteenth centuries, people in north China took advantage of a Mongol policy that gave Buddhist officials a status equivalent to what civil officials enjoyed, as a strategy for family advancement. Monk Zhang Zhiyu and his family provide a case study of an emerging influential Buddhist order based at Mount Wutai that connected the Yuan regime with local communities through the kinship ties of prominent monks. Within this Buddhist order, powerful monks like Zhiyu used their prestigious positions in the clerical world to help the upward social mobility of their lay families, displaying a distinctive pattern of interpenetration between Buddhism and family. This new pattern also fit the way that northern Chinese families used Buddhist structures such as Zunsheng Dhāranῑ pillars and private Buddhist chapels to record their genealogies and consolidate kinship ties.

6

Sloyan, Gerard S. "Pedophilia among the Catholic Clergy." Theology Today 60, no. 2 (July 2003): 154–69. http://dx.doi.org/10.1177/004057360306000202.

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This article summarizes major elements of the recent scandal of sexual misconduct by Roman Catholic priests and brothers: the phenomenon of child and adolescent abuse as engaged in by the Catholic clergy; whether the promise of lifetime celibacy is at the root of the problem; the adequacy of seminary education about sexuality and its exercise; and the vigilance of seminary faculties in identifying and dismissing unworthy candidates. The article also examines certain bishops' repeated assignments of offenders to parish duties (whether or not based on ignorance of the deep-seatedness of the pedophiliac tendency), their failure to respond properly to molestation charges by victims' families or victims themselves, lawsuits for adequate compensation brought by abused persons, and diocesan responses through legal counsel. Finally, it reports actions by the U.S. bishops and Roman See, new Catholic lay organizations offering administrative assistance to bishops, and other remedies apart from the alteration of church structures.

7

Dow, Robert A. "Book Review and Notice: Clergy and the Mental Health of Families." Journal of Pastoral Care 39, no. 2 (June 1985): 183–85. http://dx.doi.org/10.1177/002234098503900210.

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8

LEE, CAMERON. "Rethinking Boundary Ambiguity from an Ecological Perspective: Stress in Protestant Clergy Families." Family Process 34, no. 1 (March 1995): 75–86. http://dx.doi.org/10.1111/j.1545-5300.1995.00075.x.

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9

Brown, Terri Moore. "A Needs Assessment of Congregation and Clergy Roles in Serving Military Families." Journal of Religion & Spirituality in Social Work: Social Thought 31, no. 4 (October 2012): 348–71. http://dx.doi.org/10.1080/15426432.2012.716290.

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10

Choi, Y. Joon, Pamela Orpinas, Irang Kim, and Kyung Soon Ko. "Korean clergy for healthy families: online intervention for preventing intimate partner violence." Global Health Promotion 26, no. 4 (January 31, 2018): 25–32. http://dx.doi.org/10.1177/1757975917747878.

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Background: Intimate partner violence (IPV) among immigrant women is a serious public health problem. Churches and clergy play a fundamental role in their lives, as a form of social organization and alternative to community services. Purpose: To describe the implementation and evaluation of an intervention for Korean American faith leaders designed to increase knowledge about IPV and about resources to handle IPV, strengthen attitudes that do not support IPV, enhance self-efficacy to handle IPV, and increase prevention and intervention behaviors about IPV. Methods: Korean American faith leaders in a Southeastern state of the USA were invited to participate in the study ( n = 55). Participants completed two online assessments: baseline and a 3-month follow-up. After the baseline assessment, participants were randomized to either the intervention ( n = 27) or the control ( n = 28) group. The intervention consisted of three online modules, each taking approximately 30–45 min to complete. Modules were developed based on the researchers’ work with Korean American faith leaders. Assessments and interventions were available in Korean and English. Results: Compared to the control group, the intervention group significantly improved their knowledge of resources and enhanced attitudes against IPV. The intervention group increased their self-efficacy and behaviors to prevent IPV more than the control group, but these changes were not statistically significant. Conclusions: The online training provided a safe and convenient environment for the Korean American clergy, for whom anonymity and convenient access were important. Results are promising, but highlight the need to include more specific training of skills, which could be incorporated into the online modules in the form of an avatar. This online training could serve as a template to be adapted for other immigrant groups.

11

Benda, Brent B., and Frederick A. Diblasio. "Clergy Marriages: A Multivariate Model of Marital Adjustment." Journal of Psychology and Theology 20, no. 4 (December 1992): 367–75. http://dx.doi.org/10.1177/009164719202000404.

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This was a study of marital adjustment among clergy who had attended a Presbyterian seminary and their spouses (N= 247). The proposed explanatory model that was tested was composed of earner status (dual or single earner families), role orientation, perceived stress related to work, perceived stress from family, perceived stress from the combination of work and family, and gender. Hierarchical regression procedures revealed that the model explained 15% of the total variance in marital adjustment (control variables explained 2% of this variance). In order of predictiveness, the relevant factors were: (a) perceived stress from work and family, (b) number of children age 5 and younger, (c) perceived stress from family, and (d) earner status. Implications of these findings are discussed.

12

Skinner, Susan. "Clergy Retirement: Every Ending a New Beginning for Clergy, Their Families, and Congregation by Roberts, D. A., & Freidman, M. (2016)." OMEGA - Journal of Death and Dying 76, no. 4 (June 5, 2017): 397–99. http://dx.doi.org/10.1177/0030222817711479.

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13

Laurence, Anne. "‘This Sad and Deplorable Condition’: An Attempt towards Recovering an Account of the Sufferings of Northern Clergy Families in the 1640s and 1650s." Studies in Church History. Subsidia 12 (1999): 465–88. http://dx.doi.org/10.1017/s0143045900002623.

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THE work of Richard Baxter, Edmund Calamy, and John Walker in the seventeenth and eighteenth centuries, and of the indefatigable A. G. Matthews and Charles Surman in the twentieth, has illuminated the history of the sufferings of the clergy ejected from their livings in the 1640s and 1650s, and of those who lost their livings at the Restoration and in its aftermath. The history of their families, however, is much less well known. This essay is concerned with the chronicling of the sufferings and with the economic and psychological plight of the families of the clergy ejected in the 1640s and 1650s.

14

Hileman, Linda. "The Unique Needs of Protestant Clergy Families: Implications for Marriage and Family Counseling." Journal of Spirituality in Mental Health 10, no. 2 (June 2008): 119–44. http://dx.doi.org/10.1080/19349630802081152.

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15

Morris, Michael Lane, and Priscilla White Blanton. "Denominational perceptions of stress and the provision of support services for clergy families." Pastoral Psychology 42, no. 5 (May 1994): 345–64. http://dx.doi.org/10.1007/bf02198516.

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16

Wind, Leslie H., James M. Sullivan, and Daniel J. Levins. "Survivors' Perspectives on the Impact of Clergy Sexual Abuse on Families of Origin." Journal of Child Sexual Abuse 17, no. 3-4 (October 2, 2008): 238–54. http://dx.doi.org/10.1080/10538710802329734.

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17

Mthembu, T., and K. Kniepmann. "Exploring the clergy's role in supporting family caregivers of relatives living with stroke." South African Journal of Occupational Therapy 52, no. 2 (August 2022): 26–35. http://dx.doi.org/10.17159/2310-3833/2021/vol52n2a4.

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BACKGROUND: Stroke is an acute neurological event that creates extensive life changes for survivors and their family caregivers. Religion, spirituality, and congregational resources can support caregivers' quality of life, but little is known about the role that the clergy has in support of caregivers. AIM: This study explored clergy's roles in supporting family caregivers of relatives with stroke. METHODS: An exploratory-descriptive qualitative study was conducted with nine participants who were in a purposeful sample recruited from the faith organisations. A focus group discussion and interviews were performed for data collection. Data were thematically analysed in a credible manner through prolonged engagement and peer examination to enhance trustworthiness. RESULTS: Fives themes that contextualised the abilities of the clergies and their role in supporting families were identified: 1) the importance of spirituality; 2) occupational role of clergy and congregational contributions; 3) family dynamics; 4) caregiver's responsibilities and 5) vision of possibilities. CONCLUSION: This study provided insight into the roles of the clergy of clergies as part of the interprofessional teams that support family caregivers of relatives with stroke. Furthermore, the study highlights that there is a need for clinicians, clergies, and families to collaborate so that they may exchange ideas for community stroke support programmes.

18

Scarborough, Daniel. "Clerical Mutual Aid and Famine Relief during Russia’s Crop Failure of 1905." Russian History 41, no. 1 (2014): 68–83. http://dx.doi.org/10.1163/18763316-04101005.

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The clerical estate (soslovie) of late Imperial Russia was legally segregated from the rest of the population, subject to separate systems of education, justice, taxation, and access to employment. The state permitted participation in free associations within the clerical soslovie in order to encourage the practice of mutual aid among clergymen and their families. By the late nineteenth century, the parish clergy had begun to use these mutual-aid associations to provide education, charity, and disaster relief to the non-clerical communities on which they and their families depended for tithes. By using their own mutual-aid networks as tools of pastoral work, the parish clergy expanded those networks, in terms of both beneficiaries and participants, beyond the limits of the clerical soslovie. Key reforms of the diocesan structure in 1905 both loosened central control over the clerical networks and authorized the direct participation of non-clergy in their work. The associations of the parish clergy thus obtained unprecedented independence and social integration at the moment when they were confronted with the humanitarian disaster of 1905. Focusing on the dioceses of Moscow and Tver, this article examines the parish clergy’s use of their own soslovie networks to provide famine relief to fellow clerics and the general population between 1905 and 1909. This famine relief campaign demonstrated the independence and initiative of voluntary associations in late Imperial Russia. It also revealed the potential for cooperation and social integration among seemingly disparate communities, even within the divisive framework of the soslovie system.

19

LeBaron, Virginia T., Rebecca Quinones, Callie Nibecker, Gloria White-Hammond, Patrick T. Smith, Tracy A. Balboni, and Michael Balboni. "Developing a conceptual framework of optimal spiritual care: Clergy perspectives." Journal of Clinical Oncology 33, no. 29_suppl (October 10, 2015): 234. http://dx.doi.org/10.1200/jco.2015.33.29_suppl.234.

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234 Background: An intriguing finding from previous research is that spiritual support by clergy led to more aggressive care at the end-of-life (EOL), particularly for Black and Latino patients. A better understanding of this phenomenon is critical as aggressive EOL care results in poorer patient and caregiver quality of life, and can significantly impact the death experience. Methods: This was a qualitative, descriptive study. The purpose was to develop a conceptual framework regarding clergy perspectives of optimal spiritual care provision to inform an EOL educational curriculum for clergy. Clergy from varying spiritual backgrounds, geographical locations in the U.S., and race/ethnicities were recruited. Semi-structured interview guides were developed by an interdisciplinary panel of medical educators and religious experts. Interviews were audio-taped, transcribed verbatim, and de-identified. Following principles of grounded theory, a final set of themes and sub-themes were identified through an iterative process of constant comparison. Results: A total of 35 clergy participated in one-on-one interviews (N = 14) and two focus groups. 43% of clergy were Black/African-American, 50% Caucasian and 7% Asian. 7% self-identified as Latino/Hispanic; most reported affiliation with a Christian denomination (96%). Primary themes included Patient Spiritual Struggles, Who Clergy Are (‘Being’), What Clergy Do (‘Doing’) and What Clergy Believe (‘Believing’). Spiritual struggles focused on existential questions, practical questions and difficult emotions. ‘Being” was supported by subthemes related to various manifestations of Presence; “Doing” by subthemes of religious activities, pastoral support, meeting the needs of patient/families, and mistakes to avoid; “Believing” by subthemes of having a relationship with God, virtues, and eternal life. Conclusions: Understanding clergy perspectives regarding optimal spiritual care provision is crucial to improve EOL care, especially for patient populations highly engaged with faith communities. This conceptual framework can help inform the design of educational EOL care initiatives for clergy and foster productive dialogue among clergy, clinicians, and patients.

20

Brunet, Serge. "“Mountain Priests”? Clergy Recruitment, Families, and Mountain Communities in 17th- and 18th-century Europe." Mountain Research and Development 26, no. 4 (November 2006): 350–57. http://dx.doi.org/10.1659/0276-4741(2006)26[350:mpcrfa]2.0.co;2.

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21

Dixon, Cynthia K. "Violence in Families: The Development of a Program to Enable Clergy to Provide Support." Journal of Family Studies 1, no. 1 (April 1995): 14–23. http://dx.doi.org/10.5172/jfs.1.1.14.

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22

Guzman, Nina Evita Q., and Lota A. Teh. "Understanding the Stresses and Coping Resources of Filipino Clergy Families: A Multiple-Case Study." Pastoral Psychology 65, no. 4 (April 25, 2016): 459–80. http://dx.doi.org/10.1007/s11089-016-0698-0.

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23

Markov, Dmitryi A. "The Role of Education in the Approach to Childbearing in the Clergy Families of the Russian Orthodox Church." Study of Religion, no. 4 (2020): 119–28. http://dx.doi.org/10.22250/2072-8662.2020.4.119-128.

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The article analyzes the opposition to the level of education of religiosity and large families. Interviews with 20 families of priests as practicing believers with different educational levels were taken and analyzed to consider the problems. We divided the families of priests into three types: traditional; intermediate; managerial. The traditional type is characterized by the respondent’s trust in God in their views on childbearing, in evaluating non-abortion contraception as a sin. Intermediate respondents talk about trusting God in the matter of having children as an ideal, and about using contraception as an acceptable action, compromise and lack of faith; allow its use in relation to their own family. It is common for managerial type respondents to talk about the use of contraception not as a church norm, but as an action relating to the sphere of individual choice of spouses. It is justified by the health, financial condition of the spouses, their desire to be realized in the profession, their own relationships, etc. The study shows that in each type of priestly family attitude to childbearing you can find mostly educated people. The study demonstrates that in each type of priestly family relationship with childbearing, predominantly educated people are found. As the results of the study presented, we write about the absence of a direct correlation between the level of education and attitudes towards childbearing in clergy families, and we also propose considering the construction of types of religiosity that appeal to a person’s attitude to childbirth and birth control.

24

Nemashkalov, P. G. "THE PARTICULAR POSITION OF UDOBSTVAMI FAMILIES OF THE CLERGY OF THE NORTH CAUCASUS IN THE XIX CENTURY." History: facts and symbols 12, no. 3 (2017): 95–101. http://dx.doi.org/10.24888/2410-4205-2017-12-3-95-101.

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25

Gervais, Diane, and Danielle Gauvreau. "Women, Priests, and Physicians: Family Limitation in Quebec, 1940–1970." Journal of Interdisciplinary History 34, no. 2 (October 2003): 293–314. http://dx.doi.org/10.1162/002219503322649516.

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The fertility transition occurred relatively later, and at a much slower pace, in Quebec than in most industrializing countries. Quantitative data can help to situate the general trends and the contributing factors. Qualitative data reveal the hostile context in which Catholic couples tried to fulfill their aspirations to have smaller families. They also show variability in the practices of clergy members.

26

Potts, Daryl J. "Suffering in Silence: Examining the Silent Suffering of the Wives of Christian Clergy, Advocating for their Voice and Value." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, no. 1 (March 2021): 51–59. http://dx.doi.org/10.1177/1542305020968050.

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Research was conducted into ministry families using qualitative critical realist grounded theory methodology. This research was based on the foundations of family stress theory. One of the outcomes of the findings of this research emphasizes the need to recognize the silent suffering of ministers’ wives and to advocate for their voice and value in a way that will enhance their wellbeing. Recommendations for pastoral/spiritual counsellors and other professionals involved in helping ministers’ wives are presented.

27

Szczepaniak, Jan. "Duchowieństwo diecezji kamienieckiej w przededniu powstania listopadowego." Textus et Studia, no. 3(7) (November 17, 2017): 115–42. http://dx.doi.org/10.15633/tes.02305.

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The Catholic clergy in Podolia and landowners belonged to elites of the province. The social and cultural position of the Catholic clergy was not threatened even by the czar’s clerks and the Orthodox clergy until the November Uprising. The situation was changed by the policy of the Petersburg court after suppressing of the Uprising. They tried to destroy Catholic and Polish character of Eastern guberniyas which were attached to Russia as a result of the partitions of the Republic of Poland. Podolia was inhabited by 256 clergymen of Catholic all rites in 1830. In churches and chapels belonging to the diocese lived 162 priests (63,6%), and in cloisters 94 (36,4%). 137 priests belonged to the Kamienets diocese out of all priests who were connected with Latin churches and chapels, and 17 belonged to the presbytery of the uniate Lithuanian diocese. Most of priests who belonged to the Kamienets diocese were involved to the ministry (74 provosts, pastors, and long term administrators – 54%; 50 vicars – 36,5%). They mostly came from Podolias, from noble families. Most of them got general education and were prepared to priesthood there. They lived 55 years on average.

28

Balan, Jaroslaw Ihor. "Missed Opportunities: Early Attempts to Obtain Bukovynian Orthodox Clergy for the Ukrainian Pioneers of Alberta." East/West: Journal of Ukrainian Studies 1, no. 1 (August 9, 2014): 3. http://dx.doi.org/10.21226/t27p4x.

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Immigration from the Austro-Hungarian crown land of Bukovyna to the Canadian West was initiated in 1897-98, continuing thereafter until the outbreak of the First World War. Comprised mostly of ethnic Ukrainians, but including a small number of Romanians and families of mixed marriages, the peasant farmers from Bukovyna took out homesteads alongside the fledgling colony established northeast of Edmonton a few years earlier by Ukrainians from Galicia. An immediate concern of the settlers was the lack of any priests to serve their pastoral needs and to provide leadership for the communities that they were struggling to establish in challenging circumstances in the New World. Although itinerant priests dispatched by the Russian Orthodox mission based in San Francisco began visiting the Ukrainian settlers in Alberta beginning in July 1897 at the request of Russophiles among the first Galician homesteaders, the new arrivals from Bukovyna found them to be less than satisfactory because of linguistic and cultural differences. Almost immediately, the Bukovynians began appealing to the Orthodox Church in Bukovyna for clergy who could speak the Bukovynian Ukrainian dialect and “Wallachian,” so that they would not be dependent on priests from the Russian Mission. Despite numerous requests sent to the Metropolitanate of Bukovyna over the course of the next decade and a half—not only from Alberta, but also from other Bukovynian colonies in Canada—no Ukrainian clergy were ever assigned by church officials in Chernivtsi to serve the Orthodox faithful overseas. Drawing on archival sources, press reports and secondary sources, this article reconstructs these efforts by the pioneer era Ukrainian settlers from Bukovyna to obtain Orthodox clergy from their native land, at the same time suggesting reasons for their failure.

29

Sunderland, Ronald H. "Care Teams and Pastoral Professionals: Response to the Health Care Changes of this Decade." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 2 (June 2002): 157–64. http://dx.doi.org/10.1177/154230500205600206.

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Demographic changes already in motion will result in unprecedented population changes in the next four decades and beyond for which we have little time to prepare. In particular, as the population aged 65 and over grows, a significant cohort will manifest health-related needs of older age. Even in families with adequate health insurance, confronted with the chronic illness of loved ones, the need for continuous in-home support, including pastoral care, will become dire. For many families whose situations are complicated by low incomes, under-insurance, and membership of minority populations, pastoral support will tax their congregations beyond present capabilities. Interfaith Care Partners' Care Team model of in-home pastoral support is the most effective means of delivering the pastoral support such families need. It calls for a creative linking of hospital out-patient services with individuals' congregations, and, particularly, of a stronger connection between hospital chaplaincy services and community clergy.

30

Brabant, Sarah, Craig Forsyth, and Glenda McFarlain. "Life after the Death of a Child: Initial and Long Term Support from Others." OMEGA - Journal of Death and Dying 31, no. 1 (August 1995): 67–85. http://dx.doi.org/10.2190/lhkx-qyh0-2j42-mnc2.

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This article presents research on both the source and continuity of support received by bereaved parent(s) within four different social contexts: family, friends, co-workers, and clergy. The data were obtained from a study conducted in 1990–91 on the social impact of the death of a child, and are drawn from fourteen interviews with bereaved parents representing nine families and ten child deaths. The responses to three questions are considered. First, how were you treated by family members and close friends? What were their expectations? Second, how were you treated by your boss and co-workers when you returned to work? What were their expectations? And, finally, how did your clergy treat you? Using the work of Therese Rando and William Worden as point of departure, social support or lack thereof for the bereaved parent is reexamined from a symbolic interactionist perspective. Implications for grief counseling are discussed.

31

Govig, Stewart D. "Chronic Mental Illness and the Family: Contexts for Pastoral Care." Journal of Pastoral Care 47, no. 4 (December 1993): 405–18. http://dx.doi.org/10.1177/002234099304700408.

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Details a personal encounter with a variety of systems designed to confront mental illness and explicates the limitations as well as the strengths of their interventions. Reports on a survey which indicates that persons caught up in severe mental illness desire clergy/congregational involvement but they also insist that quality care should coincide with contextual realities. Notes and applaudes four signs of healing and hope directed at meeting the growing challenges of long-term mental illness, particularly as it impacts families.

32

Johnson, Sarah Kathleen. "Poured Out: A Kenotic Approach to Initiating Children at a Distance from the Church." Studia Liturgica 49, no. 2 (September 2019): 175–94. http://dx.doi.org/10.1177/0039320719866302.

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A kenotic theology of infant initiation that emphasizes extending the self-giving of God through the sacraments is an alternative to a covenantal approach when celebrating Christian initiation in an American religious landscape characterized by declining participation in religious institutions, a growing population who identify as nonreligious, and increasing uncertainty about matters of faith. This study is anchored in twenty-one stories emerging from qualitative interviews with Protestant clergy about their experience of receiving requests for infant initiation. Analysis of interview data reveals five types of distance from the church (formal, relational, historic, theological, and moral), four primary motivations prompting families at a distance to request infant initiation (family celebration, cultural tradition, concern for salvation, and spiritual connection), and five approaches clergy take in responding to requests (safeguarding, hospitality, compassion, conviction, and evangelical opportunity). Engaging Chauvet, Belcher, Peirce, and Hughes, a kenotic approach invites the church to pour itself out, without expectation of reward, and with the risk of loss, as an extension of the self-giving of God. A kenotic approach invites participants with a range of relationships with the church to bring their own motivations and meanings which, through encounter and dialogue, may enrich the practice for all involved, including clergy and congregations, as a fusion of meaning is produced collaboratively.

33

Weisæth, Lars. "Preventing After-Effects of Disaster Trauma: The Information and Support Centre." Prehospital and Disaster Medicine 19, no. 1 (March 2004): 86–89. http://dx.doi.org/10.1017/s1049023x00001527.

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AbstractThis paper describes the establishment and activities of the Information and Support Centres developed in Norway in the aftermath of large-scale accidents and disasters between 1980 and 1990. The function of these Centres is to provide rapid, authoritative information and psychosocial support services for the next-of-kin of disaster victims, including the families of those missing. By gathering together those affected by a particular event, the Centres provide a setting in which individuals and families can support each other. The activities of the psychosocial team include triage for mental-health emergencies, orienting survivors to immediately available local services, communication with family, friends, and community, and other forms of psychological first aid. The psychosocial team also provides linkages to local health, clergy, and other local resources that are near to the family's home and could provide continued care if necessary.

34

Lee, Christine. "Towards the Founding of a Native Clergy and the Revival of ‘Mamacha Cocharcas’: Popular Lived Catholicism in the Wake of Vatican II." Religions 12, no. 2 (February 22, 2021): 142. http://dx.doi.org/10.3390/rel12020142.

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In the years directly following the Second Vatican Council under the guidance of its second bishop Mons. Enrique Pelach i Feliu, the Andean diocese of Abancay—founded in 1959 in one of the most rural and most indigenous areas of Peru—experienced the founding of a new seminary intended to train a new generation of native clergy, and a concerted clerical effort to revive and promote the Marian pilgrimage of the Virgin of Cocharcas. The former meant the advent of a generation of native clergy made up of men born and raised in rural farming families in Abancay and native speakers of Quechua, the local indigenous language, which transformed the relationship between the institutional Church and indigenous Catholics from one rooted in antipathy and hostility to one based in a shared cultural background and language. The latter meant the elevation of the indigenous figure of Sebastian Quimichu as exemplar of both Andean Catholic faith and practice for his role in founding the Marian shrine of Cocharcas, and the legitimisation of popular Andean Catholic practices that had previously been stigmatised. This article provides a dual historical and ethnographic account of these events, and in doing so demonstrates the profound transformation of rural Andean lived religion and practice in the years following Vatican II.

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Sisselman-Borgia, Amanda, Mia Budescu, and Ronald D. Taylor. "The Impact of Religion on Family Functioning in Low-Income African American Families With Adolescents." Journal of Black Psychology 44, no. 3 (April 2018): 247–72. http://dx.doi.org/10.1177/0095798418771808.

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The current study explores the association between religion and family functioning. Specifically, this study examined whether two aspects of religion, social religious support (from clergy and members of the congregation) and support from God (or spirituality), were related to frequency of household routines and parenting strategies as reported by both parents and adolescents, as well as adolescent problem behaviors. The sample consisted of 115 low-income African American mother-adolescent (age 14-18 years) dyads. Families were recruited as part of a larger study on the lives of low-income African American families with adolescents. Results indicated that higher levels of social religious support and spirituality were associated with increased levels of family routine as reported by caregivers. These results highlight the important roles relationships with God and other church members may play in supporting the lives of low-income African American parents and their children.

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Miller, Maureen C. "Julia Barrow. The Clergy in the Medieval World: Secular Clerics, Their Families and Careers in North-Western Europe, c. 800–c. 1200." American Historical Review 123, no. 4 (October 1, 2018): 1372–73. http://dx.doi.org/10.1093/ahr/rhy115.

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Mouton, Michelle. "Rescuing Children and Policing Families: Adoption Policy in Weimar and Nazi Germany." Central European History 38, no. 4 (December 2005): 545–71. http://dx.doi.org/10.1163/156916105775563526.

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When the First World War ended, Germany experienced an unprecedented period of political revolution, economic turmoil, and social upheaval. Among the myriad problems facing the nation was one concern that cut across party lines and prompted attention at both the national and local levels. Lawmakers, doctors, clergy, and ordinary Germans across the political spectrum agreed that the breakdown of the family had weakened the nation, contributed to military defeat, worsened economic misery, and exacerbated societal conflict. High divorce and illegitimacy rates together with an alarmingly low birth rate created a picture of families in crisis. The belief was widespread that only by creating policies that strengthened families would Germany stand a chance of regaining its historical strength. Because both Weimar and National Socialist policymakers saw the family as essential to rejuvenating the battered nation, the interwar era witnessed a wide variety of family-directed policies. Social welfare, unemployment benefits, health insurance, and maternity benefits were just the beginning of a series of programs designed to strengthen Germany and support families. While state programs targeted many different groups within society, children stood out as especially worthy recipients. Policymakers in both the Weimar and National Socialist eras recognized that children, the most vulnerable members of society and the nation's future, required special attention.

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Usachev, Andrei S. "The Status in the World and the Church Career in Russia in the 16th Century." Herald of an archivist, no. 1 (2022): 24–35. http://dx.doi.org/10.28995/2073-0101-2022-1-24-35.

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The article reviews the peculiarities in the biographies of some Russian church leaders. The author shows that successful church and administrative career demanded more than patronage of the representatives of political and church elite. The latter only paved the monk’s way to consecration. To enter the narrow circle from which the candidates were elected demanded observation of other rules: usually, monastic vows taken at early age, lengthy monastic service (30 years in the least), as well as education (knowledge of the Holy Scriptures, Patristic literature and hagiography, basics of worship). The noble origin didn’t play any significant role. The author have managed to discover only four bishops (out of 120) belonging to aristocratic families from the Boyar Duma. The article notes several exemptions of these rules: the Novgorod archbishop Serapion I (1506–09), metropolitan Afanasii (1564–66), metropolitan Dionisii (1581–86), and also the Kazan metropolitan (1589–1606) and later patriarch (1606–1612) Germogen became heads of their dioceses after a short monastic service (1 to several years). Some were under the patronage of grand princes. However, their successful career cannot be explained by that reason only. It has been established that in some cases there was a special variant of the church career. These 4 representatives of the church elite began their careers as white priests, thus obtaining the necessary knowledge and skills to head of the church. They differ from other monks belonging to other social groups who spent decades on obtaining the necessary knowledge and skills. The study of the biography of the Vologda archbishop (1588–1603) and the Rostov metropolitan (1603–1604/1605) Iona (Dumin) gives reason to suppose that he also belonged to the white clergy group. The author demonstrates that the 16th century saw an emergence of this tendency (when the representatives of the white clergy took higher positions in the church hierarchy), which manifested itself more clearly in the 18th and 19th centuries. If in the 16th century white clergy numbered about 43% of bishops, by late 19th century their proportion reached 87,67%.

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NEUFELD, MATTHEW. "The Politics of Anglican Martyrdom: Letters to John Walker, 1704–1705." Journal of Ecclesiastical History 62, no. 3 (June 3, 2011): 491–514. http://dx.doi.org/10.1017/s0022046909991370.

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This article explores the political significance of past Christian suffering at the dawn of the Augustan era through an analysis of correspondence containing accounts of hardships endured by conforming clergymen during the English civil wars and Interregnum. The politics of martyrdom to be derived from letters to John Walker was grounded on the correspondents' conviction that their epistles conveyed accounts of sequestered clergymen and their families who had suffered for their profession of Christian truth. The persecutions that loyal clergy had endured during the 1640s and 1650s were signs that the Church by law established, both then and now, was the true English Church. Furthermore, as documentary witnesses to oral testimonies which identified the genuine sufferers for Christian truth within recent memory, the epistles themselves aspired to be martyrological relics.

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Burchardt, Jeremy. "Reconstructing the Rural Community: Village Halls and the National Council of Social Service, 1919 to 1939." Rural History 10, no. 2 (October 1999): 193–216. http://dx.doi.org/10.1017/s0956793300001783.

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Although rural leisure in the half-century before the First World War is an under-researched subject, its most striking features seem to have been (at least according to the existing historiography) that it was dominated by the gentry and clergy, and restricted both in scope and quantity. The robust rural popular culture of the late eighteenth and early nineteenth centuries had come under increasing pressure from gentry and clerical attempts to reform and sanitise it, initially through evangelical organisations such as the Society for the Suppression of Vice in the 1790s, but by the 1840s on a broad front due to the middle-class vogue for promoting ‘rational recreation’. Partly as a result of this, many popular pastimes either fell into disuse or became emptied of much of their former spontaneity in the second half of the century, a commonly cited example of the former being cock-fighting and of the latter maypole-dancing. In their place came carefully marshalled dinners and prize-givings sponsored by the gentry and clergy. On these occasions the labourers (and sometimes their families too) were sat down at trestle tables in some appropriate venue, often the squire's park, and edifying speeches were made by representatives of local landed society. The role of the rural workforce in all this was entirely passive, except for one or two labourers who might be singled out to give a speech of gratitude to the presiding landowner for his beneficence, and the ritual ‘loyal toasts’.

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Ilyassova, K. M., and T. Zholdassuly. "Religious policy of the Soviet authorities during the Second World War." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 130, no. 1 (2020): 84–93. http://dx.doi.org/10.32523/2616-7255-2020-130-1-84-93.

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This article intends the change in the Soviet Religion Politics during the World War II. At first the Soviet Religion Politics and the Soviet opression against religion after the WWII is explained. It reveals how the Soviet Religion Politics changed abruptly, futhermore their appeal to clergy to unite the believers against enemy. The formation of the Russian Orthodox Church and four Spiritual Administrations of Muslims has also been mentioned in this work. Besides, it explains that The Soviets had to give freedom to religion in order to get foreign and local Muslims’ support and did every possible means to raise people’s spirit. The information that all believers, especially Muslims contributed to the victory also that they financially and materially supported the soldiers, families is given with archive documents. This contribution lasted after the war. Accordingly Muslims were praised for it, resulting in Islam and State reconciliation

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Post, J. B. "The Evidential Value of Approvers' Appeals: The Case of William Rose, 1389." Law and History Review 3, no. 1 (1985): 91–100. http://dx.doi.org/10.2307/743698.

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The criminals of medieval England are coming under increasing scrutiny. Predictably, the earliest attempts to illustrate criminality in this period have been anecdotal in approach. Predictably, too, the case studies are concentrated at higher levels in society, where criminals or their victims were sufficiently prominent to merit the attention of chroniclers or to leave heavy traces in the more accessible records of central government. Such studies have been useful in reinforcing the impression that organized crime enjoyed distinguished support and participation. For some time Sir John Molyns was able to shelter his persistent offences behind his political connection. Merchants robbed in Cannock Chase in 1341 found prosecution difficult; their assailants were knights from powerful midland families, conducting the robbery from Lapley priory. The Folville gang, led by members of minor landowning families, included various beneficed clergy and the constable of Rockingham castle. The Coterels recruited the sheriff of Nottingham and enjoyed the support of Lichfield chapter. The crimes were also at an exalted level: murdering a baron of the Exchequer, kidnapping a king's bench justice, extortion by threats from a mayor of Nottingham, or from one of the Luttrells. Even William Wawe, an Anglo-Irish thug of indifferent social standing, owes his immortality to the breadth of his operations and his preference for churchmen as victims.

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Tătar, Emil. "The Economical Issues of the Greek-Catholic and Orthodox Deaneries of Târgu Mureş between September 1940 and October 1944." Acta Marisiensis. Seria Historia 1, no. 1 (December 1, 2019): 50–69. http://dx.doi.org/10.2478/amsh-2020-0004.

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Abstract The Greek-Catholic and Orthodox Deaneries of Târgu Mureş were part of the ceded territory through The Vienna Arbitration. The economic issues that the two deaneries faced during World War II were complex and varied. The first one was related to the seizure of the majority of the harvest collected on the church territory in the autumn of 1940. The living of the clergy and their families was affected also by the payment delayed until February 1941. Beside all of these, the economical stability was affected, for a longer period of time, by the loss of their lands, which constituted a source for additional revenues, especially for the poorer parishes. Some of the investments in building new churches were in vain. Two churches were demolished by unknown authors during 1941. The economic problems, that the two deaneries faced, have returned to the previous situation after the liberation of the Northern Transylvania.

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Cruz, J. M. "The Continuing Challenge of AIDS: Clergy Responses to Patients, Friends, and Families. By Robert E. Beckley and Jerome R. Koch. Westport, Conn.: Auburn House, 2002. 232 pp. $62.95." Journal of Church and State 45, no. 3 (June 1, 2003): 615–16. http://dx.doi.org/10.1093/jcs/45.3.615.

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Evdokimova, Anzhelika N. "THE PROBLEM OF INFORMATION VALUE OF CONFESSIONAL STATEMENTS IN HISTORICAL LITERATURE." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 55–63. http://dx.doi.org/10.47026/1810-1909-2021-2-55-63.

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The article considers the achievements of modern Russian historiography in the field of compiling documents for demographic census registration by the parish Orthodox clergy in the synodic period of the Russian Orthodox Church. Among the problems that have been the most reflected, especially in the regional historiography of recent decades are the external features of confessional statements, changes in their forms during the XVIII–XIX centuries, the estates groups and strata represented in them, changes in the composition of parish families over several years, the gender and age composition of parishioners, migration processes within a one particular locality. The greatest value undoubtedly is the statistical data on the performance of Christian sacraments of confession and communion by parishioners. The works of researchers who analyze and use ecclesiastical signed documents, note a huge information potential of this type of historical sources. Ecclesiastical signed documents reveal not only the peculiarities in the social structure of an individual parish, diocese or eparchy as a whole. They are a fairly reliable indicator of the population’s introduction to the Orthodox faith and rites, especially beginning from the early XIX century, when the possibilities of data falsification by the parish clergy were minimized. This type of mass sources, such as signed documents, makes it possible to consider the history of everyday life, household and housing conditions, the distance of the village to the temple. The revealed shortcomings in ecclesiastical signed documents include the following: fixing the population only present in the parish, giving amorphous reasons for non-fulfillment of the sacraments such as «failure», «negligence», inaccurate determination of parishioners’ age in remote parish villages, real attitude of believers to the church and dogmas.

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Wiśniewski, Robert. "How Numerous and How Busy were Late-Antique Presbyters?" Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 3–37. http://dx.doi.org/10.1515/zac-2021-0011.

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Abstract This article seeks to count late-antique clergy and assess their workload. It estimates the number of clerics, and particularly presbyters, in Christian communities of various sizes, and investigates how and why the ratio of clerics to laypersons changed over time. First, by examining the situation in the city of Rome, it demonstrates that the growth in the ranks of the presbyters from the third to the fifth century was slow, and argues that this resulted from the competing interests of the bishops, lay congregation, rich donors, and above all the middle clergy. It is the last group who were reluctant to raise their number as this had a negative impact on their income. The results of this phenomenon can also be seen in other big sees of Christendom, in which, in Late Antiquity, there was one presbyter per several thousand laypersons. Interestingly, in smaller towns, this ratio was significantly lower, and in the countryside, it remained in the lower hundreds. Second, this article shows how the changing ratio of clerics to laypersons affected the level of professionalization of the former. In the big cities, the ecclesiastical duties of presbyters who served in a growing community were getting heavier. This turned the presbyters into full-time religious ministers, at the same time making them even more dependent on ecclesiastical income. In the towns and villages, however, the pattern was different. In the places in which one presbyter served a very small community, his job was less time-consuming but also brought him less income. In consequence, rural presbyters had to support their families through craft work, commerce, or farming, and they had time for this.

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Elkins, Heather Murray, and Jeffrey S. Allen. "Public Lament and Intra-Faith Worship in an Appalachian Context." Religions 13, no. 7 (July 4, 2022): 620. http://dx.doi.org/10.3390/rel13070620.

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On 5 April 2010, the largest mining disaster in the US since 1970 occurred at the Upper Big Branch Mine in West Virginia. Twenty-five miners were known to have died in the explosion, with the fates of four miners unknown. Families of the twenty-nine miners gathered together at the mine site as they awaited word as to which of the miners died and who had survived. On 6 April, the Red Cross invited representatives from the West Virginia Council of Churches to the mine site to help organize pastoral support for the families. On the evening of 10 April, five days after the explosion, word came that all of the 29 miners had died in the initial explosion. Governor Joe Manchin declared, on 25 April, for a public memorial service for the miners—an event attended by several thousand worshipers and led by clergy, denominational leaders, and public officials, including President Barack Obama, Vice President Joe Biden, Senator Robert C. Byrd, and Governor Manchin. This collaborative essay traces how the pastoral, political, and relational response to trauma shaped this liturgical form. Given the oral traditions of the region, narrative will be one of the primary structures for analysis, and testimony is central to this public worship. A public secular ritual with its goals of unity and inter-riting of distinct religious voices and identities will provide a grammar for reading the service.

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Вельчев, Георгий Сергеевич. "Teaching and education Process in the Belev Diocesan Women's School." Церковный историк, no. 2(2) (August 15, 2019): 276–85. http://dx.doi.org/10.31802/chist.2019.2.2.015.

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Статья посвящена процессу воспитания и обучения воспитанниц Белёвского епархиального женского училища. Открытие епархиальных женских училищ на территории Российской империи стало важной вехой в развитии как духовного, так и светского образования. Несмотря на то, что эти учебные заведения были сословными, трудно переоценить значение появления женских училищ в жизни дореволюционного духовенства, доступное детям церковнои священнослужителей обучение в которых значительно поднимало уровень просвещения семей духовенства и несколько приближало его к интеллигенции. Эти учебные организации открывались преимущественно при женских монастырях, находящихся в ведении Святейшего Синода или под управлением местного епархиального архиерея: основой для училищ в большинстве случаев послужили монастырские приюты. Содержание этих учебных заведений осуществлялось за счёт средств, выделяемых епархией, а также индивидуальных пожертвований. Статус училища определялся возможностью устроить учебно-воспитательный процесс согласно Уставу епархиальных женских училищ, что, в свою очередь, во многом зависело от решения вопроса финансирования. Читатель узнает о внутреннем распорядке дня учащихся, о воспитании девочек в строго религиозно-нравственном направлении, о расписании ежедневных занятий, о изучаемых в училище предметах, о задаваемом на дом материале для самостоятельного изучения и об организация досуговой деятельности во внеучебное время воспитанниц. The article is devoted to the process of education and training of pupils of the Belevsky diocesan women's school. The opening of diocesan women's colleges in the Russian Empire was an important milestone in the development of both spiritual and secular education. Despite the fact that these educational institutions were estates, it is difficult to overestimate the importance of the emergence of women's schools in the life of pre-revolutionary clergy, whose education available to the children of clergy and clergy significantly raised the level of education of the clergy families and brought them somewhat closer to the intelligentsia. These educational establishments were set up mainly in the women's monasteries administered by the Holy Synod or under the direction of the local diocesan bishop: the foundation of these schools was in most cases provided by the monastic asylums. The maintenance of these schools was funded by the diocese, as well as by individual donations. The status of the school was determined by the possibility of organising the teaching and educational process in accordance with the Statutes of the diocese. The status of the school was determined by its ability to organise the educational process in accordance with the Statutes of the diocesan women's colleges, which, in turn, depended to a great extent on the solution of the problem of financing. The reader learns about the internal daily routine of students, the strictly religious and moral upbringing of girls, the daily schedule of classes, the subjects taught in the school, the homework given to them for self-study, and leisure activities organized for students outside of school hours.

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Namsaraeva, Sayana B. "О новом источнике «устной истории» бурят о паломничестве по Внутренней Азии в начале XX в." Oriental Studies 13, № 6 (30 грудня 2020): 1558–67. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1558-1567.

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Introduction. Research on Buryat and Kalmyk pilgrimage to Buddhist worshiping sites in Tibet and wider in Inner Asia at the late imperial period mostly focuses on biographies and travel writings of Buddhist clergy, while experience of ordinary pilgrims ― especially of the lay people (Mong. khara khün) who were actors of this social phenomena ― received limited attention. However, some of the Buryat ‘oral histories’ about long distance travels to Tibet were recorded later by Buryat intellectuals (e. g., B. B. Baradiin) to name but a few. Goals. The article aims to introduce one such record made in 1968 by a rural community school teacher and amateur historian B. B. Namsaraev. Results. The latter wrote down a life story (Mong. namtar) of Bato Badmaev, an elder from the village of Suduntui, about his pilgrimage to Tibet between 1901 and 1904. This travelogue by a lay person presents unique first-hand observations about hardships of the long distance foot pilgrimage to worshiping places in Urga, Amdo and Tibet ― a wide social phenomenon among Buryats at the beginning of the 20th century. This ‘oral history’ together with extensive information about infrastructure along the pilgrim routes (Mongolian and Tibetan families hosting pilgrims and providing meals to them, travel tips they shared of how to pass the most dangerous hostile deserts and mountain passes, encountering a yeti snowman (Mong. almaz), etc.) contain emotional remarks about things experienced and bodily hardships pilgrims faced (thirst, physical exhaustion, extreme temperatures, and so on) ― aspects which are not covered in travelogues of Buddhist clergy and professional explorers (e. g., merchants, military specialists) who were in much more privileged travel conditions hiring horses and camels to carry their goods and belongings. Therefore, the recent publication (2012) of this unique travelogue made it more accessible and available to a wider audience.

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Bardgett, Frank D. "The Reformation in Moray: Precursors and Initiation." Journal of Scottish Historical Studies 41, no. 1 (May 2021): 1–37. http://dx.doi.org/10.3366/jshs.2021.0312.

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Evidence from Moray, an area outside the heartland of radical ‘fervencie’, argues that the reach of the reform movement in Scotland was indeed broad, and assists with an answer to the question as to ‘how this Protestant minority was able to impose such profound religous change so rapidly through the country.’ This article explores what is known of precursors to the reformation in the province, seeking to show that, while ambiguity must be acknowledged, the changes after 1560 were not entirely unheralded. It has long been recognised that ‘the determining factor in any area in promoting the reformed faith was the attitude of the local lairds’, so the connections – by kindred, bonding and marriage – between Moray's intricate networks of landowning families and the national brokers of power are explored. This article is concerned primarily with the lairds, the burgesses and the clergy of Moray rather than with the people of the rural parishes. Moray's history during the reformation period also illustrates the negotiation, both of contingencies and between factions, that the process of change involved.

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