Academic literature on the topic 'Clergyman or priest'

Objective. The creation of the Orthodox Church of Ukraine is the reason of religious discourse investigation. The aim of this research is to analyze concept “religion” in the consciousness of young people.
 Materials & Methods. Free word association test (WAT) has been used for psycholinguistic analysis. The respondents have been received a questionnaire with ten words-stimuli (related to religious discourse: clergyman, priest, theologian, church, religion, preaching, sacraments, faith, sin, prayer). In this article, we only analyzed associations for “religion”. The sample consisted of 246 students (biologists, psychologists and publishers) from Lesya Ukrainka Eastern European National University.
 Results. As a result of the free WAT, 258 responses to the stimulus word “religion” were, among them 106 different associations. Among the most frequent responses were “faith”, “Christianity”, “church” and “orthodoxy”. In general, respondents often associate religion with the church and specific faiths (in this case, Christianity and Orthodoxy). The grammar and logical characteristics of the obtained associations have been analyzed. It has been shown that central paradigmatic reactions to the stimulus word “religion” predominate. The thematic features of the associations to “religion” have been analyzed. Ten different thematic groups have been identified: faith; types and directions of religion; outlook; church; morality; emotions; people; negative evaluations. The most numerous thematic group is “faith” which binds “religion” with faith in God and higher powers. The least numerous thematic groups are “morality”, “emotions” and “people”.
 Conclusions. Students view religion on two sides. On the one hand, as a set of beliefs or a certain outlook. On the other hand, they restrict this concept to the community of like-minded, who meet in the church. In general, this thematic variety of the associations indicates a high level of students' awareness of the concept of “religion”. Prospects for further study of this problem lie in an in-depth psycholinguistic analysis of religious discourse.

The Church of England faces a potential crisis over the ordination of women to the priesthood. This article presents survey and interview evidence of patterns of clerical opinion on the problem, showing that the trend of clerical opinion is in favour. However, the organizational context of clerical life means that whereas a clergyman's opinion is fateful for women it may have little consequence for the man himself. Clergymen have an assured status conferred by their priest's orders; they are integrated into professional structures and social networks; they exercise an authority which is seldom openly challenged, and they enjoy a high degree of autonomy and freedom from accountability. Since they are able, if they wish, to insulate themselves from women's ministry, they are often indifferent to its future course. It is not, therefore, a matter of material concern in the working lives of most parish clergymen. Yet women's admission to the priesthood is symbolically momentous. Clerical ambivalence about women priests reflects conflict within the sacred organization between the forces of tradition, charisma and rational-legality.

SUMMARY
 The issue of the presence of confessionals in the interior of the post-Trent church has not yet been addressed by Polish researchers. Brief references in encyclopaedic or dictionary works focus primarily on the evolution of the form of furniture. Therefore, this text will be an attempt to extract the wealth of ideological content, which has so far been omitted or treated marginally, and which is carried by old Polish confessionals. The proposed study includes confessionals located within the borders of today’s Poland and dating back to the 17th and 18th centuries, on which there are paintings or woodcarving images of penitents and confession patrons (sometimes enriched with text), as well as emblematic representations – a total of about 140 modern confessionals in not quite 60 towns and cities. The decoration of “penitential furniture”, as permanent elements of the church’s furnishings, harmonised closely with its whole interior design. On the one hand, it was supposed to complement it, and on the other, it was supposed to be a transmitter of autonomous content. They wereaddressed not only to penitents (e.g. through the presence of images of converted expiators), but also to confessors (images of martyrs of the mystery of confession). Considering the form of the confessional and its iconographic setting in a broader context, it is necessary to indicate the points which expressed the Catholic Church’s response to the errors of the Reformation. This includes the need for individual sacramental confession, based on the apostolic succession, the ruthless presence of a clergyman forgiving sins with the “power of the keys” and the negation of predestination emphasising the truth that man himself consciously chooses good or evil. The ideational richness of the confessional was also greatly influenced by the fact that the three sacraments were concentrated in the confessional: it was the place where one of them was celebrated and the necessary point on the way to receive the Eucharist, at the same time as the necessary presence of an ordained priest. The aim of this article is, therefore, to look at the modern confessional who, in its formal and content layer, visually realises – on an equal footing with other elements of the church’s equipment – the counter-reformation doctrine of the postTrent Church.

Sejny Diocese was in the boarders of Warsaw Metropolis in the Congress Kingdom of Poland. The congregation hardly ever experienced presence of their priests, they rarely met them during priests` visits, neither were they preached in the form of pastorals. The Popes and bishops were the kind of people-symbols of unity of the whole Church and Diocese for their congregation. On the spot, in the parish, the parish priest was a real priest, landlord, and a registrar acting on behalf of the government. He, like other priests, took an oath of loyalty not only to the bishop, but also to the Tsar. The King-Emperor came from Orthodox Church. He himself and his surrounding lived convinced in superiority of secular authorities over the church ones, as it was according to eastern tradition. The government decided as regards the choice of the bishop, parish priest and other clergymen, setting up the parish and building churches. He also nationalized the parish land and calculated the priests` salaries, he wilfully closed down religious convents, issued regulations connected with staying of the priests at the place they worked in and wearing soutane. However, he did not enter the area of church doctrine. In churches people often prayed to God for the Tsar`s family, warmly welcomed their members when they were passing through. Orders regarding secular matters were announced from the pulpit. Looking back to the XIX the century lets us notice the difference in comparison to contemporary times.