To see the other types of publications on this topic, follow the link: Episcopal Church Women priests.
Journal articles on the topic 'Episcopal Church Women priests'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Episcopal Church Women priests.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Lehman, Edward C., John H. Morgan, Harry Hale, Morton King, and Doris Moreland Jones. "Women Priests: An Emerging Ministry in the Episcopal Church." Sociological Analysis 48, no. 3 (1987): 289. http://dx.doi.org/10.2307/3711531.
Full text
2
Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.
Full text
3
Nazir-Ali, Michael. "Women Bishops—The Task Ahead." Ecclesiastical Law Journal 6, no. 29 (July 2001): 95–96. http://dx.doi.org/10.1017/s0956618x00000557.
Full textAbstract:
For some, the possibility of women bishops in the Church of England is to be resisted. For others, it would be a natural progression from women's ordination, first as deacons and then as priests. Last year, General Synod called on the House of Bishops to initiate further theological study on the episcopate in preparation for a debate on the ordination of women as bishops. The resulting working party, which I am to chair, will report during 2002. But what are the theological issues with which we have to grapple?
4
Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.
Full textAbstract:
Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.
5
Radford Ruether, Rosemary. "Should Women Want Women Priests or Women-Church?" Feminist Theology 20, no. 1 (July 20, 2011): 63–72. http://dx.doi.org/10.1177/0966735011411814.
Full text
6
Miller, Duane Alexander. "The Episcopal Church in Jordan: Identity, Liturgy, and Mission." Journal of Anglican Studies 9, no. 2 (July 30, 2010): 134–53. http://dx.doi.org/10.1017/s1740355309990271.
Full textAbstract:
AbstractThe article begins with a brief review of the history of the diocese of Jerusalem. By interviewing eight members of the diocesan clergy in Jordan, the researcher desires to explore how the concepts in the title are related to each other within the Jordanian context. Is there a unique identity of Jordanian Anglicans? What is the desirability and/or feasibility of revising the prayer book? Given the declining demographics of Christians in the region, what avenues are open to these ministers to sustain their congregations? Specific care is paid to the topic of incorporating Muslim converts into existing congregations. Also included are some theological reflections on the meaning of liturgy within the Jordanian context and the diocesan policies for the formation of future priests, which have important implications for the future of the diocese.
7
McClean, David. "Women Priests the Legal Background." Ecclesiastical Law Journal 1, no. 5 (July 1989): 24–29. http://dx.doi.org/10.1017/s0956618x00000296.
Full textAbstract:
In the coming months, the General Synod and then the diocesan synods will be considering legislation enabling bishops of the Church of England to ordain women to the office of priest, and making related provisions as to the manner and effect of this change in the law and practice of the Church of England. The purpose of this article is not to examine that draft legislation, which at the time of writing is still being subjected to line-by-line scrutiny in a Revision Committee of the General Synod, but to sketch in some of the legal background against which it was prepared. In particular, there is a fundamental issue: why is legislation needed? To which may be added: why is Parliamentary authority, expressed by the approval of a Measure, required for any necessary change in the Canons?
8
Prendergast, James D. "The Debate over Open Communion in the Episcopal Church: Ecclesiastical Disobedience or Lawlessness?" Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 32–46. http://dx.doi.org/10.1017/s0956618x1300080x.
Full textAbstract:
Lawyers and priests are both vested in their office by a licensing authority and take oaths to obey the law, whether civil or ecclesiastical, that governs. Within these similar settings, the appropriate authority may need to judge disobedience by the lawyer or priest. If obedience is not enforced, respect for the law will decline and lawlessness ensues. In the Episcopal Church, it is black-letter law that only the baptised may receive communion. Notwithstanding the law, priests in ever-increasing numbers are inviting all to the table. Against what standard is such conduct to be judged? The Constitution and Canons are silent. Is the standard therefore to be merely the fact that the priest thinks he or she is following the dictates of the Holy Spirit? Or is there a real standard for judgment? Perhaps the gloss around civil disobedience and the rules of professional responsibility of lawyers may provide a more objective guide. This article discusses the debate over open table and the current black-letter law, and considers ecclesiastical disobedience under the guidance of the standards for legitimate civil disobedience. In addition, it considers the apparent desire of the bishops for the best of all possible worlds – having a law that the greater Church will appreciate, but then not enforcing it. The result may be more table fellowship but also anarchy.
9
McGlone, Mary M. "The King's Surprise: The Mission Methodology of Toribio de Mogrovejo." Americas 50, no. 1 (January 1993): 65–83. http://dx.doi.org/10.2307/1007264.
Full textAbstract:
In 1579 King Philip II selected the presiding inquisitor of Granada as the second archbishop of Los Reyes, or Lima. Countering precedents which favored the episcopal nomination of priests who had spent time in the New World, Philip chose Toribio de Mogrovejo, a man totally lacking in both clerical and missionary experience, to preside over the most important episcopal see in the Southern hemisphere. That curious choice revealed Philip's strategy for the future of the church of the Viceroyalty of Peru. Philip presumably named the young jurist to implement a rigorous organization of the Church in the territory that retiring Viceroy Francisco de Toledo had only recently brought under effective civil governance. This article will demonstrate that, contrary to Philip's expectations, Toribio de Mogrovejo not only failed toinstill a Toledan spirit in the Church, but that he actively developed a mission methodology in accord with that promoted by Bartolomé de Las Casas and his followers in Peru.
10
Thomas, Benjamin. "Priests and Bishops in Bede's Ecclesiology: the use of sacerdos in the Historia Ecclesiastica Gentis Anglorum." Ecclesiology 6, no. 1 (2010): 68–93. http://dx.doi.org/10.1163/174413609x12549868039884.
Full textAbstract:
AbstractAs the earliest historian of the Church in England, Bede's presentation of the English Church exercises a wide influence on the self-understanding of the Anglican Communion. This understanding, especially with respect to the historical nature of the episcopal and the presbyteral orders of ministry, is not always clear even in the best English translations, particularly in the rendering of the word sacerdos which can be correctly translated as both 'priest' and 'bishop'. Although Bede apparently supports a three-fold ordered ministry, a careful investigation of the use of sacerdos in his History suggests that he is willing to treat priests and bishops as colleagues and equals in certain contexts, including the sacramental ministry, the evangelistic mission, and the synodical counsels of the Church. This equality does not mean that Bede sees the two orders as essentially the same, rather that in their overlapping areas of responsibility the two orders, bishops and priests, are functionally equivalent.
11
Sullins, D. Paul. "Is Sexual Abuse by Catholic Clergy Related to Homosexuality?" National Catholic Bioethics Quarterly 18, no. 4 (2018): 671–97. http://dx.doi.org/10.5840/ncbq201818469.
Full textAbstract:
Sexual abuse of minors by Catholic priests has been a persistent and widespread problem in the Church. Although more than 80 percent of victims have been boys, prior studies have rejected the idea that the abuse is related to homosexuality among priests. Available data show, however, that the proportion of homosexual men in the priesthood is correlated almost perfectly with the percentage of male victims and with the overall incidence of abuse. Data also show that while the incidence of abuse is lower today than it was three decades ago, it has not declined as much as is commonly believed, and has recently begun to rise amid signs of episcopal complacency about procedures for the protection of children.
12
Edwards, Ruth B. "Book Reviews : Women Priests in the Rc Church?" Expository Times 106, no. 8 (May 1995): 252. http://dx.doi.org/10.1177/001452469510600829.
Full text
13
Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.
Full textAbstract:
This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
14
Dawes, Gregory W. "Analogies, Metaphors and Women as Priests." Pacifica: Australasian Theological Studies 7, no. 1 (February 1994): 47–58. http://dx.doi.org/10.1177/1030570x9400700105.
Full textAbstract:
In discussions regarding the ordination of women to the priesthood in the Catholic Church reference is frequently made to the gender symbolism of Scripture. This article examines this gender symbolism, as it is found in Ephesians 5:21–33, to see what relevance it may have to the question of women's ordination. Its conclusion is that it has relevance only if one has already decided (on other grounds) that “headship” is an essentially male quality.
15
Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.
Full textAbstract:
The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.
16
Ikić, Niko. "Elementi Strossmayerova razumijevanja i formacije svećenstva te njegov odnos prema svećenicima." Diacovensia 26, no. 2 (2018): 277.—293. http://dx.doi.org/10.31823/d.26.2.5.
Full textAbstract:
Basing his understanding of priesthood on the relevant Church documents of the time, Josip Juraj Strossmayer sought to form his priests primarily as pastoral associates who would be able to respond theologically to all liberal attacks of the time. Based on Strossmayer’s fragmented thoughts on this subject, collected from his circular and other letters to priests, the goal of this article is to depict his image of a priest and the profile of his formation of a pastoral associate, who is in dialogue with God and the world. The path to the goal leads through a brief presentation of the liberal spirit of his time, through creating the stone composition of his pastoral mosaic of a priest with a short ecumenical view, and the sketching of his theological and pastoral understanding of the essence and the role of his priest and his formative endeavour. All of this reflects Strossmayer’s episcopal and fraternal relationship of love and communion towards the priests. Imbued with friendship, he cares for their spiritual, cultural, intellectual, and theological growth.
17
Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.
Full textAbstract:
AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.
18
Percy, Emma. "Women, Ordination and the Church of England: An Ambiguous Welcome." Feminist Theology 26, no. 1 (August 22, 2017): 90–100. http://dx.doi.org/10.1177/0966735017714405.
Full textAbstract:
The ordination of women in the Church of England has had a long hard road. Other denominations, and other parts of the Anglican Communion took the step, but it was not until the 1990s that the first women priests were ordained in the Church of England itself. Even then, Emma Percy describes the situation as an ‘ambiguous welcome’. Careful provision has been made at every stage for those who not only will not accept women as priests, but require the service of bishops who have not participated in the ordination of women. The path to acceptance for women bishops has also been lengthy and subject to the same caveats and provisions. Percy argues that this reveals an underlying failure to think theologically about gender. She recognizes that there are still profound inequalities in the Church’s treatment of women in leadership.
19
Francis, Leslie J., Mandy Robbins, and Michael Whinney. "Women Priests in the Church of England: Psychological Type Profile." Religions 2, no. 3 (August 25, 2011): 389–97. http://dx.doi.org/10.3390/rel2030389.
Full text
20
Hunt, Mary E. "Response II to Rosemary Radford Ruether: ‘Should Women Want Women Priests or Women-Church?’." Feminist Theology 20, no. 1 (July 20, 2011): 85–91. http://dx.doi.org/10.1177/0966735011411816.
Full text
21
Chou, Catherine Lila. "“To Omit the Precise Rule and Strayt Observacion”: The 1572 “Bill Concerning Rites and Ceremonies” and the Campaign for Liturgical Diversity in the Elizabethan Church." Journal of British Studies 59, no. 1 (January 2020): 80–100. http://dx.doi.org/10.1017/jbr.2019.242.
Full textAbstract:
AbstractThe focus on the rise and stall of English Presbyterianism has obscured other attempts by politically active puritans to address the problems that bedeviled the Elizabethan church—in particular, how to reconcile a promiscuously international reform movement with the reality of a national church, and the desire for parish-level autonomy with royal supremacy and statutorily mandated uniformity of practice. This article takes as its subject one such attempt, the remarkable “Bill Concerning Rites and Ceremonies” introduced in the 1572 Parliament, which leveraged the episcopal structure of the church to the advantage of the godly, empowering bishops to grant individual priests the right to diverge from the Book of Common Prayer liturgy and to adopt elements of the rituals used by the French and Dutch “stranger churches” then worshipping in London. The bill's emergence at a very specific juncture, after the statutory confirmation of the Thirty-Nine Articles in 1571, illustrates how godly Protestants sought to use newly ratified regulatory powers to their advantage and to establish that only theological, not liturgical, uniformity mattered for a functional and true national church. Moreover, the bill was legally innovative, proposing to use episcopal power in disaggregated ways, thus institutionalizing the exceptions in worship that individual bishops had informally granted to the ministers under their supervision. It offered a remarkable vision of a national church that contained within it ad hoc and multinational liturgies and that was defined not by its adherence to one form of worship but by the supervision of an enlightened bishopric.
22
Janczewski, Zbigniew. "Sprawowanie sakramentu pokuty i pojednania w świetle prawa kanonicznego i liturgicznego z uwzględnieniem specyfiki warunków polskich." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 171–94. http://dx.doi.org/10.21697/pk.2006.49.1-2.07.
Full textAbstract:
Poland is a country where majority of inhabitants are faithful of Roman Catholic Church. That people relative frequently admit to the sacrament of penance ad reconciliation. Every day the priests be on duty in the confessionals. Particular difficult is to confess a few days before Easter and Christmas. Then near confessionals by all the days are very long queues of penitents. Under such circumstances Decision of Polish Episcopal Conference contained in the Ordo Paenitentiale recommends for example to use rite of reconciliation many penitents with individual confession and absolution. The minister can use also shortening rite of penance, apart from instruction for penitents. This elaboration shows also the situations when is necessary to refuse absolution or set aside absolution for the future.
23
Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)." Journal of Law and Religion 27, no. 1 (January 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.
Full textAbstract:
In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.
24
Werner, Janelle. "Living in Suspicion: Priests and Female Servants in Late Medieval England." Journal of British Studies 55, no. 4 (October 2016): 658–79. http://dx.doi.org/10.1017/jbr.2016.71.
Full textAbstract:
AbstractThis article examines ordinary priests in late medieval England who, despite clear guidelines to the contrary, employed and lived with female servants. Ecclesiastical legislation frequently and firmly warned priests against living with women, including servants, because of the potential for sexual temptation, scandal, or both. Historians have long assumed that most clerical households were homosocial, but looking closely at the living arrangements of ordinary parish priests reveals a different story. Evidence from the dioceses of Hereford and Lincoln suggests that elite clerical expectations were often ill-suited to the social and economic realities of parish life, and priests’ living arrangements reflect this incompatibility. Distrust of female clerical servants was heightened during periods of church reform, when these women bore the brunt of both reforming rhetoric and action.
25
Ohoitimur, Johanis, James Krejci, Jozef Richard Raco, Yulius Raton, and Frankie Taroreh. "ANALYSIS OF THE PASTORAL STRATEGIC PLANNING PRIORITIES OF THE VICARIATE EPISCOPAL OF TONSEA OF THE DIOCESE OF MANADO." International Journal of the Analytic Hierarchy Process 11, no. 3 (December 11, 2019): 415–34. http://dx.doi.org/10.13033/ijahp.v11i3.674.
Full textAbstract:
Strategic planning is commonly used in profit-oriented institutions. However, it is rarely applied to non-profit organizations such as churches. The Holy Bible reveals the extensive use of strategic management by the believers as documented both in the Old and New Testament, in regards to the implementation of strategic planning to organize the people of God. The Vicariate Episcopal of Tonsea of the Diocese of Manado, as a local Catholic Church Community decided on applying strategic planning methods to rank priorities of tasks required to meet their pastoral mission. Using the Analytical Hierarchy Process, the study reveals that the ranking of the key elements of their mission, the program of the Ministry of the Word and Sacrament, was the highest priority at 23.8%, followed by preserving the treasury of faith of 20.1%, then the fellowship and leadership with 19.7%, promoting the dignity of the laity with 14.4%, the Catholic education with 11.9% and the last was managing the Church property with 10.2%. The highest ranked sub-criteria were; organizing pastoral structure (7.6%), followed by the upgrading catechetic program (7.2%), then role model and competency of liturgy leadership (7.0%). This study provides direction to the parish priests of the Vicariate Episcopal of Tonsea and provides a methodology to formulate their strategic plans and best utilize their resources. This study demonstrated the importance of the Analytical Hierarchy Process in determining the priority of the programs identified by the Church. The researchers recommend further and deeper research on other Vicariates of the Diocese of Manado.
26
Zagano, Phyllis. "Women and the Church: Unfinished Business of Vatican II." Horizons 34, no. 2 (2007): 205–21. http://dx.doi.org/10.1017/s0360966900004400.
Full textAbstract:
ABSTRACTThe hope that marked the closing of Vatican II has faded regarding women, who are still restricted from power and authority in the Church. While ordination remains a pressing question, two related questions, those related to married clergy and lay involvement in authority and power, reflect upon the first and on each other. Yet, since power and authority are legally restricted to ordained persons, and given the present objections to women priests, it would seem necessary and possible to restore the female diaconate in order to allow women greater formal and official participation in the Church.
27
Peters, Kate. "‘Women’s Speaking Justified’: Women and Discipline in the Early Quaker Movement, 1652–56." Studies in Church History 34 (1998): 205–34. http://dx.doi.org/10.1017/s042420840001367x.
Full textAbstract:
In October 1655, two Quakers, Priscilla Cotton and Mary Cole, imprisoned in Exeter gaol, published a warning to the priests and people of England. It was in many ways a typical Quaker tract, decrying the national Church of England, and urging people to turn to the inner light of Christ, rather than rely on the outward teachings of the national Church. But Priscilla Cotton and Mary Cole also levelled the following bitter accusation against England’s ministry:
28
Yeager, Gertrude M. "In the Absence of Priests: Young Women as Apostles to the Poor, Chile 1922–1932." Americas 64, no. 2 (October 2007): 207–42. http://dx.doi.org/10.1353/tam.2007.0173.
Full textAbstract:
The Roman Catholic Church in Chile first acknowledged its inability to pastor its flock in the 1920s because of an acute shortage of priests. Alberto Hurtado Cruchaga, SJ addressed the clerical crisis in a 1936 article,La Crisis Sacerdotal en Chile. When critics found his analysis “exaggerated,” he conducted a survey of Chilean religious practices and published the findings in a controversial essay entitledEs Chile un país católico?which is said to have earned him the wrath of the hierarchy because it called attention to the woeful neglect of pastoral duties especially among the rural and working class populations. This empirical data demonstrated that the Catholic Church in Chile had 1615 priests, of whom 780 were secular and 835 regular clergy; of the same 1615 priests 915 were Chilean and 700 were foreigners. There were 451 parishes, some of which contained several towns and villages scattered over a thousand square kilometers with 10,000 parishioners to be ministered to by a single priest. Hurtado's solution—a larger and better-educated clergy—was a long-term solution to an urgent problem that would never be achieved. Something had to be done immediately to keep the faith alive. In the gendered world of Chilean Catholicism, the task of preserving the faith fell to young laywomen.
29
Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (November 1, 2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.
Full textAbstract:
This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.
30
Clucas, Rob, and Keith Sharpe. "Women Bishops: Equality, Rights and Disarray." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 158–74. http://dx.doi.org/10.1017/s0956618x13000185.
Full textAbstract:
In this article we discuss the recent history of the failed draft Bishops and Priests (Consecration and Ordination of Women) Measure, situating this within the broader context of the ordination of women and debates around the Equality Act exceptions for an organised religion. We aim to provide an account of the ways in which equality rights have been implemented in the relevant law; how the Church of England is responding to these rights; and how broader society understands the importance of gender equality and reacts to Synod's rejection of the draft Measure. We analyse these with reference to theories of heteronormativity and scholarship of human rights. In doing so, we aim to explain what is happening in the Church of England and broader society, and draw some conclusions about the current opportunities open to the Church and the state in matters of rights and equality.1
31
Zito, Carla. "Parish Churches, Patrimony of the Community or of the Diocese?" Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 182–93. http://dx.doi.org/10.17979/aarc.2019.6.0.6238.
Full textAbstract:
My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?
32
Watkin, Thomas Glyn. "Consensus and the Constitution." Ecclesiastical Law Journal 3, no. 15 (July 1994): 232–39. http://dx.doi.org/10.1017/s0956618x00005846.
Full textAbstract:
Church in Wales voted by secret ballot – the first such ballot in the seventy-four year history of that Body – on the motion that the Bill to Enable Women to be Ordained as Priests be passed. The result of the vote was as follows:
33
Morris, Philip. "Governing Body of the Church in Wales." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 94–97. http://dx.doi.org/10.1017/s0956618x09001719.
Full textAbstract:
In April, a Bill was considered to enable women to be consecrated as bishops. The most crucial amendment for consideration was that ‘the Bench of Bishops will provide pastoral care and support for those who in conscience cannot accept the ordination of women as priests and bishops through the ministry of an Assistant Bishop or Bishops’. The Archbishop resisted the amendment on the grounds that, if it were passed, the Church would be appointing a male bishop who had doubts about the validity of the orders of a woman bishop. Such a bishop and his followers would have real doubts as to whether the sacraments presided over by her were real sacraments, and real doubts about whether anyone ordained by her, male or female, was actually ordained.
34
Page, Sarah-Jane. "Anglican Clergy Husbands Securing Middle-Class Gendered Privilege through Religion." Sociological Research Online 22, no. 1 (February 2017): 187–99. http://dx.doi.org/10.5153/sro.4252.
Full textAbstract:
Traditionally, clergy wives have been obliged to assist the Church in an unpaid capacity; such work has been feminised, associated with the assumed competencies of women ( Denton 1962 ; Finch 1980 , 1983 ; Murphy-Geiss 2011 ). Clergy husbands are a relatively recent phenomenon in the Church of England, emerging when women started to be ordained as deacons in 1987 and priests in 1994. Based on interviews with men whose wives were ordained as priests in the Church of England, this article will explore the dynamics of class and gender privilege. Most clergy husbands were middle class, defined through educational, occupational and cultural markers ( Bourdieu 1984 ). The narratives highlighted how gender and class privilege was maintained and extended through the clergy spouse role. The interweaving dynamics of class and gender privilege secured preferential outcomes for participants, outcomes that were less evidenced in relation to working-class spouses. Using Bourdieu's (1984) concepts of habitus, field and capital and Verter's (2003) conceptualisation of spiritual capital, this article will highlight the complex ways in which gender and class advantage is perpetuated and sustained, using the Anglican parish as the analytical context, thereby emphasising the role religion plays in consolidating privilege.
35
MUMM, SUSAN. "‘A Peril to the Bench of Bishops’: Sisterhoods and Episcopal Authority in the Church of England, 1845–1908." Journal of Ecclesiastical History 59, no. 1 (January 2008): 62–78. http://dx.doi.org/10.1017/s0022046906008165.
Full textAbstract:
This paper reflects on the uncomfortable relationship between gender, religion, authority and influence in the Victorian Church of England, using the example of the ecclesiastical response to the rise of Anglican religious communities for women in the second half of the nineteenth century. Anglican sisterhoods occupied equivocal and disputed space within the Victorian Church of England, proclaiming their loyalty to the Church but unfettered by any ecclesiastical legislation or tradition that would have compelled them to obey the bishops. In a society that assumed that obedience to lawful authority was a natural attribute of godly women, their ambiguous and improvised relationship with the church hierarchy created enormous tension as well as considerable hostility.
36
Scott, Franklin D., and Bernt Ralfnert. "The Debate over Women Priests in Sweden in the Perspective of Church-State Relations." American Historical Review 95, no. 3 (June 1990): 846. http://dx.doi.org/10.2307/2164381.
Full text
37
Cornell, Jean. "Kairos Comes Too Soon: Are Women Priests in Retreat in the Church of England?" Feminist Theology 12, no. 1 (September 2003): 43–51. http://dx.doi.org/10.1177/096673500301200104.
Full text
38
Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.
Full textAbstract:
AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal ecclesiology and of the Baptismal Covenant, highlights their relevance for the ordination of women to the priesthood, and points to their significance for the moral and ecclesiological aspects of the current crisis in the Anglican Communion. Comparison is made with the ecclesiology of the Church of England, as expressed in its liturgy and in relevant reports.
39
McCray, Donyelle Charlotte. "Mothering Souls: A Vocation of Intercession." Anglican Theological Review 98, no. 2 (March 2016): 285–301. http://dx.doi.org/10.1177/000332861609800204.
Full textAbstract:
Intercession can constitute the heart of one's prayer life and even become a defining mark of one's vocation. Such is the case for the “church mother,” a distinct role held by esteemed elderly lay-women in African American congregations. This article consists of an introduction to the church mother's vocation. The piece begins with an examination of the roots of the role in American slavery and follows with an exploration of the ways race, gender, and advancing age shape the church mother's unique form of spiritual authority. I examine two key qualifications for the role: divine call and longevity in the parish. Then, I delve into the church mother's robust understanding of prayer and explain how theodicy and hope fuel her intercessions. The article closes with a brief profile of a beloved Episcopal church mother from the twentieth century, Mattie Hopkins.
40
Carroll, Janet. "Maryknoll China Symposium: Celebrating the Pastoral Renewal and Development of the Catholic Church in China." International Bulletin of Mission Research 41, no. 2 (February 3, 2017): 128–33. http://dx.doi.org/10.1177/2396939317692966.
Full textAbstract:
An account of an academic symposium held at Maryknoll, NY, on the occasion of the twenty-fifth anniversary of the China Educators and Formators Project, sponsored by Maryknoll Society. This project brings to the United States young leaders of the Catholic Church in China, chiefly women religious and priests, for graduate studies in US colleges and universities. Selected by their local bishops and superiors, they are to equip themselves with requisite skills and capacities that, upon their return to China, resource the life of dioceses, parishes, communities, and ecclesial programs for the flourishing of the faith of the people and upbuilding of the church.
41
Coates, Simon J. "The Bishop as Pastor and Solitary: Bede and the Spiritual Authority of the Monk-Bishop." Journal of Ecclesiastical History 47, no. 4 (October 1996): 601–19. http://dx.doi.org/10.1017/s0022046900014639.
Full textAbstract:
‘One is always aware of Bede's Church as an institution of men and women, meetings and buildings, and especially as a bishops' Church.’ With this comment, J. M. Wallace-Hadrill directed attention to a fundamental aspect of Bede's world which requires further examination. From early childhood until his death, Bede was and remained a monk. He had entered themonasteriumof Wearmouth and Jarrow at the age of seven and was to remain in it all his life. Although he was ordained to the priesthood by John of Beverley he never advanced to episcopal office. Despite the fact that he was nurtured in a world of reflective scholarship at Wearmouth and Jarrow it is now less common for historians to view Bede as ‘a lonely intellectual locked in an elite minority community’ and a scholar who lived out his life away from the events of the outside world. He perceived that world and the clergy who occupied it, however, through monastic eyes. Since Bede is, and indeed should be, seen as a representative and guardian of a monastic culture heavily influenced by Benedictine spirituality his views concerning the episcopate have not been analysed to the same extent as his views concerning monasticism. This is somewhat surprising since Bede himself perceived a clear link between the episcopal and monastic lives and was deeply concerned with the early Anglo-Saxon Church as an episcopally governed institution. The purpose of this article is to examine Bede's exploration of the manner in which individual bishops came personally to define their prestige, power and authority. This involves an investigation of their continued attachment to ascetic traditions once they had been elevated to the episcopate and an examination of the models applying ascetic sanctity to an episcopal context which Bede inherited from his predecessors in the late antique and early Christian world.
42
Page, Sarah-Jane. "Altruism and Sacrifice: Anglican Priests Managing ‘Intensive’ Priesthood and Motherhood." Religion and Gender 6, no. 1 (February 19, 2016): 47–63. http://dx.doi.org/10.18352/rg.10127.
Full textAbstract:
Motherhood and Priesthood are two roles that carry with them particular expectations and demands; both are premised on the notion of altruism and sacrifice, constant availability, and putting the needs of others before one’s own. This has also been gendered; sacrifice and altruism have traditionally been connected with women. This article will examine what happens when clergy mothers simultaneously enact the roles of priesthood and motherhood, and how this is managed in the context of ‘intensive’ motherhood and priesthood. Based on in-depth semi-structured interviews with 17 clergy mothers in the Anglican Church, it will highlight the contradictions, negotiations and interweaving which occurs for both roles to be concurrently enacted, offering a contextual insight into the management of motherhood vis-à-vis professional life.
43
Grzyś, Olga. "Reflections on the situation of nuns in the Roman Catholic Church with illustrative examples from Spanish-language literature." Acta Universitatis Lodziensis. Folia Sociologica, no. 72 (March 30, 2020): 95–113. http://dx.doi.org/10.18778/0208-600x.72.06.
Full textAbstract:
In 2018 and 2019, the Vatican newspaper “L’Osservatore Romano” published two ground-breaking articles describing the psychological, physical and sexual abuse of nuns by clergymen of the Roman Catholic Church. The aim of this paper is to present the situation of consecrated women and the relationships between priests and nuns. The text will also attempt to discover possible reasons for the clergymen’s inappropriate behaviour towards nuns. To achieve this goal, the author refers to the status of women in the Catholic religion and examines documents issued by the Church that relate to the life and the functioning of women’s religious communities.
The second part of the paper presents fragments of Spanish-language poetry and prose whose authors or heroines are nuns. The selected texts address the problem of the clergy’s discrimination against nuns.
44
Methuen, Charlotte. "Widows, Bishops and the Struggle for Authority in the Didascalia Apostolorum." Journal of Ecclesiastical History 46, no. 2 (April 1995): 197–213. http://dx.doi.org/10.1017/s0022046900011337.
Full textAbstract:
Recent interest in the position of women in the early Church has stimulated new investigations of texts and documents which consider or define the roles of women. A number of surveys have appeared which consider a spectrum of early sources, and most of these refer to the rules laid down for widows and deaconesses in the Didascalia apostolorum. A simple reading of the Didascalia interprets it as a description of contemporary church practice which reveals a Church that allowed women a certain amount of involvement in restricted spheres: widows are to pray for the Church and deaconesses to assist at the baptism of women and to visit Christian women in their homes. Since the Didascalia does not empower women it is generally regarded with a certain amount of suspicion by those postulating a more positive role for women in early Christianity. However, a closer examination suggests that such a reading is not the whole story. Rather than having a purely descriptive function, it is more likely that the Didascalia represents an attempt to change the structure of ministry in the Churches in Syria, opposing some practices and supporting others. This article will argue that the internal evidence of the Didascalia reveals it to be an attempt to impose an episcopal structure on the Church and to restrict the activity and authority of women. Seen against a background of other sources this suggests that there were groups of Christians in second- and third-century Syria and Asia Minor which recognised women's authority, and that the Didascalia was written partly in opposition to such groups.
45
Kwon, Andrea. "The Legacy of Mary Scranton." International Bulletin of Mission Research 42, no. 2 (April 11, 2017): 162–70. http://dx.doi.org/10.1177/2396939317698778.
Full textAbstract:
Mary Scranton was an American missionary to Korea, the first missionary sent there by the Woman’s Foreign Missionary Society (WFMS) of the Methodist Episcopal Church. During her more than two decades of service, Scranton laid the foundations for the WFMS mission in Seoul and helped to establish the wider Protestant missionary endeavor on the Korean peninsula. Her pioneering evangelistic and educational work, including the opening of Korea’s first modern school for girls, reflected Scranton’s commitment to ministering to and with Korean women.
46
Turner, Roger. "Bonds of Discord: Alternative Episcopal Oversight Examined in the Light of the Nonjurring Consecrations." Ecclesiastical Law Journal 3, no. 17 (July 1995): 398–409. http://dx.doi.org/10.1017/s0956618x00000405.
Full textAbstract:
In this paper I offer some warnings regarding the scheme for alternative episcopal oversight now embodied in the Act of Synod passed by the House of Bishops and published as Appendix B to Ordination of Women to the Priesthood: Pastoral Arrangements. These arrangements provide sacramental care as well as oversight for opponents of the ordination of women to the priesthood. Furthermore, the scheme is intended to serve two purposes: first, to safeguard the position of bishops and other clergy opposed to women's ordination; secondly, to ensure a continuity of such bishops and clergy. That the scheme is flawed becomes apparent when one examines it in the light of an arrangement devised at the end of the 17th century. The arrangement had been intended to secure the episcopal oversight of the body, both clerical and lay, which separated itself from the Church of England in 1690–91. The separation stemmed from its members feeling themselves unable to take the oaths of allegiance to William and Mary; hence the term ‘Nonjurors’.
47
Sordyl, Krzysztof. "Próba rekonstrukcji doktryny i struktury Kościoła nowacjańskiego." Vox Patrum 57 (June 15, 2012): 535–50. http://dx.doi.org/10.31743/vp.4151.
Full textAbstract:
The Novatian vision of the Church appeared in the moment which was favourable for its further development. Not only did the Church suffer persecution, but also some Christians protested against the possibility of reconciliation lapsi. What is more, the doctrine concerning the impossibility to forgive certain sins had a significant role in spreading of Novatian Church. Merging the congregation belonging to Novatian Church and Montanists in the East contributed to specifying the doctrine of the sect. With reference to a repeat marriage, the testimonies from III century do not allow to state explicitly if the pope himself treated them as illegal. Novatian allowed for penance and reconciliation of those who were guilty of certain carnal sins. It seems that later such violations were treated more severely. Montanism surely had an influence on it. Such rigorism in penitential discipline assumed a definite concept of Church and the power of the keys, which differed significantly from the one Catholicism set down. Apart from this, however, dogmatic divergences between Novatianism and Catholicism are not to be observed. But, the question of determining the date of Easter led to the separation between a lot of Novatian communities and the Church. Socrates’ accounts of Novatian Church internal disputes let us discern a few features of its inner structure. It does not seem to differ from that of Catholic Church. There are bishops, priests, deacons, synods. Furthermore, episcopal appointments to more important cities are considered to be superior. The sacraments in Novatian Church were the same as in Catholic Church, however, according to Teodoret, Novatian Church did not practice anointing a person with holy oils after baptism. A similar opinion can be found in Pacian’s texts. It was accepted among Catholics, at least in the East, that those who converted from Novatian Church should be anointed. In Novatian communities, from the outset, Catholics, who joined this sect, were baptized for the second time. According to Eulogius, Novatians in Alexandria rejected the cult of relics. The council in Nice tried to restore Novatians to the unity with Catholic Church, adopting a restrained attitude towards them. The council in cannon 8 presents the “pure” returning to Church with the conditions of grace. The Trident Council, however, saw in condemning Novatians proof of true Fathers’ teaching about penance.
48
Vaissié, Cécile. "‘Black Robe, Golden Epaulettes’: From the Russian Dissidents to Pussy Riot." Religion and Gender 4, no. 2 (February 19, 2014): 166–83. http://dx.doi.org/10.1163/18785417-00402006.
Full textAbstract:
The arrest of the members of Pussy Riot, their imprisonment and their trial has attracted great interest worldwide, and some commentators pointed out that the young women in this feminist punk band could be considered as the heirs to the Russian dissidents. The article explores this link further and shows that the action which made this feminist punk band famous can indeed be seen as a continuation of the combat of dissidents who, as of the mid-1960s, fought for the genuine independence of the Russian Orthodox Church from the State, and who denounced the infiltration of the Church by the KGB, an infiltration that the Church itself has never publicly condemned. Therefore the various predecessors of Pussy Riot include an archbishop, priests, lay people such as Solzhenitsyn, young hippyish intellectuals and – already – feminist believers.
49
Strocchia, Sharon T. "Remembering the Family: Women, Kin, and Commemorative Masses in Renaissance Florence*." Renaissance Quarterly 42, no. 4 (1989): 635–54. http://dx.doi.org/10.2307/2862275.
Full textAbstract:
In August 1465 Alessandra Macinghi Strozzi, mother of the art patron and builder Filippo Strozzi, arranged for an annual set of masses in the parish church of Santa Maria Ughi. Her purpose, as she said, was to commemorate the souls of “all our dead,” “tutti enostri passati”(sic). In her record of the commission, Alessandra carefully outlined the conditions of the bequest. She noted, for example, the location of the land donation whose proceeds subsidized the masses and the day the ten masses were to be performed, and made alternate arrangements should the priests of Santa Maria Ughi fail to uphold their obligations. Yet within this context of legal specifications and formulae, Alessandra remained curiously vague about one of the program's essential clauses: namely, the precise identity of “all our dead.“
50
Grandy, Gina, and Sharon Mavin. "Informal and socially situated learning: gendered practices and becoming women church leaders." Gender in Management: An International Journal 35, no. 1 (January 2, 2020): 61–75. http://dx.doi.org/10.1108/gm-03-2019-0041.
Full textAbstract:
Purpose This paper aims to explore how informal and socially situated learning and gendered practices impact the experiences of women learning to lead and the gendered dynamics inherent in women’s lived experiences of learning. Design/methodology/approach The authors adopt a becoming ontology and a social constructionist perspective. A qualitative approach guided by feminist principles facilitated the surfacing of rich and reflective accounts from women leaders. Semi-structured interviews were conducted with 18 women leader priests in Canada. Findings The authors highlight how gendered practices are concealed and revealed through informal learning processes and illustrate this through two themes, informal and socially situated learning as inductive and gendered, and the jolt of gender discrimination in informal learning. Research limitations/implications While each account from the women church leaders is highly valued in its own right and the women’s stories have generated new insights, the overall data set is small and not generalizable. Future research should explore further the types of informal learning initiatives and systems, which acknowledge and best support women learning to lead in (gendered) organizations. It should also explore how informal learning informs leadership styles in this and other contexts. Originality/value The research demonstrates how informal learning experiences can serve as a site for invisible and unaccounted for gender bias and inform the becoming of women leaders. The research also advances the limited body of work that seeks to better understand the gender dynamics of women’s leadership in faith-based organizations.