Relevant bibliographies by topics / Jesus Christ Priesthood Priests

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Jesus Christ Priesthood Priests'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Jesus Christ Priesthood Priests"

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Tinambunan, Edison R. L. "Kolegialitas: Suatu Bentuk Formasi Berkelanjutan Imam." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 351–66. http://dx.doi.org/10.35312/serifilsafat.v30i29.17.

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Ongoing formation is a subject which is very actual at this present time in relation with priesthood which has been pointed out by the Second Vatican Council. The church has promulgated various documents to this urgent need. One aspect of the ongoing formation is priesthood collegiality to Jesus Christ as high priest, to church where is incardinated, to hierarchy as his institution, to the other priests as his colleagues and to lay people who is also his peer of pastoral service. The intention this writing is to revive priest that the effectiveness and efficacy of pastoral service is collegiality.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 101. http://dx.doi.org/10.21906/rbl.165.

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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Słomka, Jan. "Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"." Vox Patrum 44 (March 30, 2003): 99–117. http://dx.doi.org/10.31743/vp.8069.

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Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.
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Yudhita, Rena Sesaria. "Keimanan Kristus dalam Peraturan Melkisedek: Sebuah Upaya Rekontruksi Kristologi Keimanan dalam Ibrani 7: 1-10." GEMA TEOLOGIKA 1, no. 1 (April 28, 2016): 1. http://dx.doi.org/10.21460/gema.2016.11.207.

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Hebrews has a distinctive christology denoting Christ�s particular priesthood. The fact that Jesus is not qualified in anyway to be a priest according the Aaronic order is inevitable. Therefore, the author composed an argument that the foundation of Christ�s priesthood isthe order of Melchizedek. This article seeks to examine how the Hebrew�s author recognize, interpret, and utilize the character of Melchizedek to build his unique priesthood christology. The efforts are made by interpreting Hebrews 7:1-10, in which the author shows the significance of the Melchizedek�s figure to the Jesus� priesthood. First, this article investigate show the author of Hebrews uses Melchizedek mysterious character in Genesis and Psalm are echoed in verses 1-3 and then examine the christology of priesthood developed in verses 4-10. Basically the character of Melchizedek was still shrouded in mystery even to the end of the study. However, precisely in this mystery we can see how ingenious the author is.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.

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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Njo, Saferinus. "Peran Maria Sebagai Bunda dan Guru Imamat dalam Pembinaan Imam di Era Revolusi 4.0." Studia Philosophica et Theologica 20, no. 1 (March 23, 2020): 32–51. http://dx.doi.org/10.35312/spet.v20i1.176.

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Abstrak Pembinaan imam merupakan elemen penting dalam Gereja Katolik karena imam menjadi instrumen hidup karya keselamatan serentak berada di garis terdepan karya pastoral Gereja. Dalam konteks hidup yang selalu berubah dan berkembang, para imam dituntut untuk menyerupai Kristus, Kepala dan Gembala. Kehadiran dan peran Maria dalam pembinaan imam selalu aktual sepanjang masa. Sebab ada hubungan esensial antara Maria, Bunda Yesus dan imamat pelayanan Sang Putra, berdasarkan relasi keibuan ilahi Maria dan Imamat Kristus. Teladan Maria sebagai bunda, model dan guru ini direfleksikan dan ditandaskan dalam dokumen-dokumen sejak Konsili Vatikan II yang berbicara mengenai pembinaan imam. Artikel ini merupakan refleksi atas kehadiran dan peran Maria dalam pembinaan imam khususnya dalam era revolusi 4.0 berdasarkan dokumen-dokumen tersebut. Abstract Formation of priests is an important element in the Catholic Church because priests become living instruments of salvation while being at the forefront of pastoral work. In the context of a life that is always changing and developing, priests are required to resemble Christ, the Head and the Shepherd. Mary's presence and role in the formation of priests have always been a reality throughout the ages. Because there is an essential relationship between Mary, the Mother of Jesus and the priestly ministry of her Son, based on the relationship between Mary's divine motherhood and the Priesthood of Christ. Mary's example as a mother, model and teacher has been reflected upon and emphasized since the Second Vatican Council in documents dealing with priestly formation. This article is a reflection on the presence and role of Mary in the formation of priests, especially in the era of revolution 4.0 based on these documents.
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Taborda, Francisco. "O MINISTÉRIO ECLESIAL À LUZ DA ATUAÇÃO DE JESUS A PROPÓSITO DO “ANO SACERDOTAL”." Perspectiva Teológica 42, no. 116 (May 7, 2010): 13. http://dx.doi.org/10.20911/21768757v42n116p13/2010.

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O ministério eclesial só pode ser compreendido à luz da prática de Jesus. Ora, Jesus não foi da casta sacerdotal. Quando a Epístola aos Hebreus usa a categoria de sacerdote para iluminar o mistério de Cristo, explicita-a de tal forma que Cristo se manifesta como o fim e a realização de todo o sacerdócio das religiões. A forma como Jesus se apresenta nos Evangelhos evoca a figura do Servo de YHWH, tal como descrita nos quatro cânticos do Deuteroisaías. A partir daí se deve entender também o ministério eclesial e o poder na Igreja. É o poder-serviço que dá espaço a que cada membro da Igreja se possa realizar na liberdade dos filhos de Deus. A Igreja é o povo sacerdotal. Que os ministros tenham podido vir a ser designados como sacerdotes é resultado de uma evolução que deverá ser esboçada e para a qual se procurará uma explicação. A partir daí se verá em que sentido essa designação pouco feliz pode e deve ser entendida.ABSTRACT: Ecclesiastical ministry can be understood only in the light of the praxis of Jesus. However, Jesus was not of the priestly class. When the Epistle to the Hebrews uses the category of priest to illuminate the mystery of Christ, it expresses that Christ manifests himself as the end and the fulfilment of all priesthood rooted in all religions. The manner in which Jesus presents himself in the Gospels evokes the figure of the Servant of Yahweh, as described in the four songs of the Deutero Isaiah. From this point on one should understand also the ecclesiastical ministry and the power in the Church. It is the power-service concept that makes it possible so that each member of the Church can reach fulfilment in freedom as children of God. The Church is the priestly people. That the ministers have been able to come to be designated as priests is the result of an evolution that will have to be sketched and for which an explanation will be sought. From then on it will be seen in which sense this unhappy designation can and must be understood.
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Barker, Margaret. "Jesus Our Priest: A Christian Approach to the Priesthood of Christ." International journal for the Study of the Christian Church 11, no. 1 (February 2011): 110–12. http://dx.doi.org/10.1080/1474225x.2011.553996.

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Frazee, Charles A. "The Origins of Clerical Celibacy in the Western Church." Church History 57, S1 (March 1988): 108–26. http://dx.doi.org/10.1017/s0009640700062971.

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In the present discussion within the Roman Catholic Church over the requirement of clerical celibacy, the arguments generally center on the ascetical value of the practice. Pope Paul VI speaks of celibacy as a “precious jewel” leading to a life of selflessness for the man who seeks to follow Jesus Christ in the priesthood. When priests themselves talk about the subject, it is often in terms of its symbolic value as a total commitment to the service of the Lord. It is further seen as a practical measure, following Saint Paul's view that the unmarried state frees the ordained minister from the cares of personal family life so that he may devote himself entirely to the concerns of the whole Christian community.
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Berner, Christoph. "The Heptadic Chronologies of Testament of Levi 16–17 and Their Sources." Journal for the Study of the Pseudepigrapha 22, no. 1 (August 10, 2012): 40–52. http://dx.doi.org/10.1177/0951820712458632.

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Chapters 16–17 of Testament of Levi ( T. Levi) preserve two examples for the creative reinterpretation of ancient Jewish chronologies in early Christianity. In T. Levi 16, the seventy weeks chronology from Dan. 9 is read as an announcement of Jesus' crucifixion and the destruction of the Second Temple. T. Levi 17, on the other hand, preserves an older Jewish source on the decline of the priesthood. This source was originally composed as a response to the deposition of Onias III (173 BCE) and later expanded through the addition of vv. 9-11 responding to the investment of Jonathan as high priest (152 BCE). For the Christian author of T. Levi 17, the original chronological implications of his source were no longer relevant. He incorporated it for purely theological reasons, namely, as a demonstration for the complete failure of the Jewish priesthood and its subsequent replacement by the eschatological high priest Jesus Christ ( T. Levi 18).
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Dissertations / Theses on the topic "Jesus Christ Priesthood Priests"

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Shofner, Mike. "The Davidic dynasty and royal priesthood a theological issue /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Legg, Dennis D. "A Consideration of the finished work of the great high priest as revealed in the epistle to the Hebrews." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Tay, Edwin E. M. "Priesthood of Christ in the atonement theology of John Owen (1616-1683)." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/8971.

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This thesis is an attempt to remedy the neglect of John Owen's atonement theology despite wide acclaim for him as the leading representative of the Reformed doctrine of limited atonement. Its main proposition is that Owen's conception of Christ's priesthood in terms of Christ's united acts of oblation and intercession, performed in his twofold state of humiliation and exaltation, lies at the heart of his atonement theology. Chapter One surveys the current literature on Owen and sets out the method and scope of the thesis. A case study of Owen's main constructive work on the atonement, Salus Electorum Sanguis Jesu, or The Death of Death in the Death of Christ (1647), yields the finding that his atonement theology is built around three doctrinal loci: the triune God, Christ the Mediator, and the doctrine of sin's satisfaction. These loci establish the scope of the thesis and are reflected in the content of the ensuing chapters. Chapter Two examines Owen's view of the triune God as the Agent of redemption in the context of the Reformed orthodox teaching on the works of God (opera Dei). Owen is found to be thoroughly trinitarian in his application of the principles inherent in the trinitarian orthodoxy of the West to his conception of the covenant of redemption (pactum salutis). Concern for Christ's priestly mediation understood in the context of his twofold state dominates his exposition of this covenant. Chapters Three to Five explore Owen's understanding of Christ's mediatorial work as the means of redemption. Chapter Three examines Christ's mediatorial office in general. It reveals the distinctively Reformed character of Owen's Christology and his use of the mediatorial category to expound it. Chapter Four narrows the focus to Christ's priestly office. The central importance of Christ's priesthood is shown from three vantage points: Owen's reading of the state of controversy with his universalist opponents; an examination of the views of his universalist opponents; the development of Owen's formulation of Christ's priesthood in his early and mature writings. Chapter Five probes the significance of Owen's formulation of Christ's priesthood in his understanding of sin's satisfaction. The bearing of his formulation is seen in his decision for the satisfactory value of Christ's whole obedience and in his explication of the nature and fruits of Christ's death. In the final chapter, Owen's understanding of the end of redemption is examined in its twofold form: the ultimate end of God's glory and the intermediate end of the elect's salvation. Owen's exposition of both areas reveals, once again, the central importance of Christ's priesthood.
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Adjei, Christian. "The implication of the universal priesthood of Christ to African traditional religions." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Bolen, Ingrid B. (Ingrid Britt). "The Church of Jesus Christ of Latter-Day Saints and the Priesthood: An Analysis of Official Church Statements Concerning Black Priesthood Denial." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500342/.

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This study sought to determine whether the change in the LDS Church practice of black Priesthood denial on June 8, 1978, was voluntary or was a result of external and internal pressures against the Church. Four official statements given by the First Presidency of the Church were examined using Karlyn Kohrs Campbell's seven elements of rhetorical action. It was determined that external and internal pressures from the NAACP, civil rights activists, and dissonant LDS believers, against the Church's practice of black Priesthood denial, were the motivations behind the change in Church practice.
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Pesarchick, Robert A. "The trinitarian foundation of human sexuality as revealed by Christ according to Hans Urs von Balthasar : the revelatory significance of the male Christ and the male ministerial priesthood /." Roma : Pontificia università gregoriana, 2000. http://www.loc.gov/catdir/toc/casalini01/00480908.pdf.

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Emadi, Matthew Habib. "The royal priest: Psalm 110 in biblical-theological perspective." Diss., 2016. http://hdl.handle.net/10392/5178.

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ABSTRACT THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. James M. Hamilton, Jr. This dissertation develops the biblical-theological rationale for the union of kingship and priesthood in Psalm 110 in the context of the entire canon. The thesis of this project is that a canonical reading of David’s depiction of the eschatological Melchizedekian priest-king develops God’s creational purpose for humanity to establish God’s kingdom (king) by mediating God’s covenantal blessings from his temple sanctuary (priest), and simultaneously advances God’s redemption project by depicting the order of royal priesthood that would bring the promises of the Abrahamic covenant to fruition. Chapter 1 introduces the thesis and methodological issues pertaining to this study, and surveys the research in the modern period in order to identify how scholars have handled the union of kingship and priesthood in a single figure in Psalm 110. Chapter 2 examines the concept of royal priesthood in the Torah. This examination demonstrates that Adam is the Bible’s royal priestly prototype and that his royal priesthood is recapitulated in important covenantal figures—Noah, Abraham, Melchizedek, Israel, and Aaron. Melchizedek, in particular, is a priest-king uniquely associated with Abraham and the Abrahamic covenant. Chapter 3 situates Psalm 110 in its Old Testament context and hones in on the patterns of David’s own life experiences—revealed in 1–2 Samuel—and the content of the Davidic covenant in order to show how David would have arrived at the conclusion that the messiah was to be a royal priest after the order of Melchizedek. Chapter 4 briefly investigates the intertestamental literature in order to show how the union of priesthood and kingship in Psalm 110 influenced the messianic expectations of the authors of the Testament of Levi, 1 Enoch, 2 Enoch, and 11QMelchizedek. Chapter 5 focuses on how the New Testament develops the union of priesthood and kingship in the person and work of Jesus Christ on the basis of Psalm 110. The Gospel of Mark and the epistle to the Hebrews pick up the royal priestly logic of Psalm 110 in their respective Christological arguments. Chapter 6 is the conclusion. It summarizes the arguments of the previous chapters and proposes some theological implications from this study.
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Schrock, David. "A BIBLICAL-THEOLOGICAL INVESTIGATION OF CHRIST'S PRIESTHOOD AND COVENANT MEDIATION WITH RESPECT TO THE EXTENT OF THE ATONEMENT." Diss., 2013. http://hdl.handle.net/10392/4297.

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This dissertation argues that a biblical theology of the priestly mediation of the new covenant is necessary for understanding the extent of the atonement and that such a study will result in a clear affirmation of definite atonement. Chapter 1 shows how theologians have truncated Christ's priestly office and how biblical scholars have neglected to apply the priesthood to matters of the atonement's efficacy and extent. This chapter validates the need for a whole Bible typology of the priestly work of Christ. Chapter 2 proposes an approach to typology that sets forth the methodological commitments of this dissertation. It argues that typology should be prospective in its orientation, Christotelic in its aim, and covenantal in its structure. It explains these three facets at length, helping the reader to understand how the dissertation uses typology. Chapter 3 introduces the priestly prototype in the person and work of Adam. Next, it asserts that Noah and Abraham functions as priestly types when they offer sacrifice, mediate covenants, and offer blessings. With each type, theological reflections are given in conversation with the New Testament fulfillment of Adam, Noah, and Abraham. Chapter 4 examines the legislation of the priesthood. It asserts that three functions of the priesthood emerge in the Law of Moses: The priest is (1) a Kohen Victor, who defends the holiness of God's sanctuary, (2) a Kohen Mediator, who offers sacrifice for atonement, and a (3) Kohen Teacher, who teaches the covenant community the torah of God. This threefold orientation provides the authorized "mold" (Vorbild) by which the priestly type (Nachbild) can be formed and evaluated. Chapter 5 argues that the prophets condemned the Levitical priests for their disobedience to God's law and their failure to fulfill their assigned duties (guarding, sacrificing, and teaching). The prophets' criticisms function in this dissertation as an inspired rubric for evaluating theological proposals for Christ's priesthood and the atonement. In particular, this chapter argues that general atonement does not match the stipulations of the priesthood, and is therefore liable to prophetic censure. Chapter 6 outlines the priestly expectations of the Former and Latter Prophets. It suggests that the eschatological priest is a royal figure from the line of David who defends God's holiness (Kohen Victor), sacrifices himself for his people (Kohen Mediator), and instructs the covenant community with absolute efficacy (Kohen Teacher). On the basis of these prophetic anticipations, this chapter argues that the priest of the new covenant will provide a definite and particular atonement. Chapter 7 shows from the New Testament how Christ Jesus fulfills all of the Old Testament promises in regards to the priesthood. Specifically, it demonstrates the threefold ministry of Christ--Kohen Victor, Kohen Mediator, and Kohen Teacher. Following the chronological development of Christ's priestly ministry (i.e., on earth, on the cross, in heaven), it will argue that the atonement's extent must be particular and definite, not general and indefinite. Chapter 8 summarizes the biblical theological data espoused in chapters 3 to 7. It applies the priesthood to five areas of systematic theology (i.e., theological hermeneutics, the extent of the atonement, the person of Christ, the universal offer of the gospel, and reconciliation of the cosmos). It concludes with an appeal for holding definite atonement on the basis of Christ's priesthood. In addition, it suggests various avenues for doing future research on the priesthood of Christ.
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KANDĚROVÁ, Alena. "Analýza závěrečného dokumentu Plenárního sněmu katolické církve." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-152555.

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The thesis discusses the Plenary Assembly of the Czech Catholic Church, which took place in the years 2003 ? 2005 in Velehrad. The work consists of six chapters, an introduction and conclusion. The first charter focuses on the history of the synod assemblies and not only in the Czech Republic, but also in the world. The largem part is devoted II. Vatican, which significantly influenced the whole Christian world. The sekond and the third charter is devoted to the Plenary Assembly of himself with us. Capture congress here since its publication. Through the work of parliamentary circles, the Preparatory Commission, all contributions to the Assembly to important natepals and message from I. and II. session of this parlament. The fourth charter presents a few selected topics from the final document PS ? ?Life and mission?? In the fifth chapter, your can already find the final analysis of that document, together with the specifically selected conciliar documents and one, which took care of the Germanem Joint Synod of Bishops. The sixth charter already Rouge Post-Synodal development, including vision and plans of the Czech Catholic Church in the future.
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Books on the topic "Jesus Christ Priesthood Priests"

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1960-, Jones Michael Keenan, ed. Jesus our priest: A Christian approach to the priesthood of Christ. Oxford: Oxford University Press, 2010.

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Power, Dermot. A spiritual theology of the priesthood: The mystery of Christ and the mission of the priest. Edinburgh: T&T Clark, 1998.

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'You are a priest forever': Second Temple Jewish messianism and the priestly christology of the Epistle to the Hebrews. Leiden: Brill, 2008.

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Holbrook, Frank B. The atoning priesthood of Jesus Christ. Berrien Springs, Mich: Adventist Theological Society Publications, 1996.

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Scouarnec, Michel. Présider l'assemblée du Christ: Peut-on se passer de prêtres? Paris: Editions de l'Atelier/Editions ouvrières, 1996.

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Priesthood: Sanctifying the saints. Springville, UT: Distributed by CFI, 1993.

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Priesthood power unlocked. Springville, Utah: CFI, An imprint of Cedar Fort, Inc., 2015.

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Principles of priesthood leadership. Salt Lake City, Utah: Bookcraft, 1999.

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Richter, Thomas J. Is Jesus calling you to be a Catholic priest?: A helpful guide. Huntington, NY: National Conference of Diocesan Vocation Directors, 2008.

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Brinkerhoff, Val. Pillars of the priesthood. Springville, Utah: CFI, 2012.

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Book chapters on the topic "Jesus Christ Priesthood Priests"

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Regev, Eyal. "Hebrews: The New Heavenly Temple Cult Based on the Old One." In The Temple in Early Christianity, 252–84. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300197884.003.0009.

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This chapter studies the Letter to the Hebrews, which presents the most detailed treatment of the sacrificial system in the New Testament and also the most radical one. The author declares that Jesus is the high priest in the heavenly Temple. Jesus offers the ultimate sacrifice, his own body, “so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people.” Through Jesus as both a high priest and a sacrifice, forgiveness is promised to the Christian believers. The chapter then focuses on the way the author builds on the Levitical system of priests–Temple–sacrifice in order to explain how Christ and his sacrifice lead to forgiveness and atonement. It also addresses the question of why the high priesthood and sacrifice become the author's model for Christology.
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Marshall, Peter. "Lights of the World." In Heretics and Believers. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300170627.003.0002.

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This chapter examines Jesus' words that You are the salt of the earth…You are the light of the world…Your light must shine so brightly before men that they can see your good works', and their special meaning for those who saw themselves as the apostles' direct descendants: the priests and bishops leading Christ's Church upon earth. The chapter considers how the priesthood's collective claim to present an icon of Christ to the people was mocked by disparities of wealth, status and power. It describes priests as technicians of salvation, distributors of sacramental grace, but also as instructors in knowledge and virtue. It then explores monastic reform as a moral, jurisdictional and political question, along with the ways that religious orders in fifteenth-century Europe were gripped by the spirit of ‘Observance’. It also discusses the circulation of negative stereotypes of monks and friars in late medieval England.
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O'Collins, Gerald, and Michael Keenan Jones. "Sharing Christ's Priesthood." In Jesus Our Priest, 272–93. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0011.

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O'Collins, Gerald, and Michael Keenan Jones. "Hebrews on Christ's Priesthood." In Jesus Our Priest, 45–56. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0003.

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O'Collins, Gerald, and Michael Keenan Jones. "Aquinas on Christ's Priesthood." In Jesus Our Priest, 105–27. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0006.

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O'Collins, Gerald, and Michael Keenan Jones. "Twelve Theses on Christ's Priesthood." In Jesus Our Priest, 239–71. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0010.

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O'Collins, Gerald, and Michael Keenan Jones. "Some Church Fathers on Christ's Priesthood." In Jesus Our Priest, 68–104. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0005.

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O'Collins, Gerald, and Michael Keenan Jones. "Luther and Calvin on Christ's Priesthood." In Jesus Our Priest, 128–63. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0007.

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O'Collins, Gerald, and Michael Keenan Jones. "Newman and Others on Christ's Priesthood." In Jesus Our Priest, 206–38. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0009.

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O'Collins, Gerald, and Michael Keenan Jones. "Trent and the French School on Christ's Priesthood." In Jesus Our Priest, 164–205. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199576456.003.0008.

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