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Journal articles on the topic 'Presbyteral'
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1
Burns, James Patout. "Presbyters Serving as Pastors in Roman Africa." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 74–92. http://dx.doi.org/10.1515/zac-2021-0014.
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Abstract Presbyters served as individual pastors for rural congregations or at a regional church in the city of Carthage or another city, such as Sufetula, that had multiple churches and congregations. Twenty such presbyters can be identified by name or location. A presbyter or group of presbyters also might serve as a substitute for a bishop who was travelling, disabled, or between the death of one bishop and consecration of a successor. One such presbyter (Heraclius of Hippo) can be identified as long-term administrator for Augustine. Augustine’s correspondence and the legislation of the African bishops—usually on disciplinary issues—provides most of the information about presbyters serving as pastors. The legislation of the African church restricted the authority of these presbyters to baptize and to perform other actions that changed the status of a member of the congregation: admit penitents to communion apart from emergencies, to consecrate virgins. Although the legislation referred to the presbyter as praepositus, the person placed in charge, presbyteral pastors acted under the supervision of the bishop.
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Wellings, Martin. "Presbyteral Ministry: A Methodist Perspective." Ecclesiology 1, no. 2 (2005): 57–74. http://dx.doi.org/10.1177/1744136605051887.
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AbstractThis paper traces the history of presbyteral ministry in the British Methodist tradition. It begins with the Wesleys’ Methodism and the evolution of Wesley’s preachers from ‘extraordinary messengers’ to Methodist ministers. It examines nineteenth-century developments against the background of diverging Methodist traditions and explores the issues and tensions present in the Methodist union of 1932. It then considers twentieth-century official statements in greater detail, concluding with the 2002 document What is a Presbyter?
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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.
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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.
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Duffy, Eugene. "Presbyteral Collegiality: Precedents and Horizons." Jurist: Studies in Church Law and Ministry 69, no. 1 (2009): 116–54. http://dx.doi.org/10.1353/jur.2009.0008.
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Fisher, Peter. "Presbyteral Ministry in the Church of England." Ecclesiology 1, no. 2 (2005): 43–55. http://dx.doi.org/10.1177/1744136605051886.
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AbstractThe Church of England’s Ordination rites of the sixteenth and twentieth centuries are presented and interpreted as primary sources for the understanding of Priestly/presbyteral ministry in the Church of England today. These texts are supplemented by reference to other ‘official’ sources and to some classic nineteenth-century and more recent discussions. The article concludes with a definition of ministerial priesthood as a ‘sacred office’.
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Ormerod, Neil. "Towards a Systematic Theology of Ministry: A Catholic Perspective." Pacifica: Australasian Theological Studies 8, no. 1 (February 1995): 74–96. http://dx.doi.org/10.1177/1030570x9500800107.
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The author seeks to develop a systematic understanding of the orders of ministry within a broader framework of the mission of the Church. He uses Lonergan's notion of the functional specialty, systematics, and general and special categories initiated by Lonergan and further refined by Robert Doran. Specifically, he seeks to give a systematic account of the distinctions between episcopal, presbyteral and diaconal ministries in the Church. Further, he uses this account to analyse certain issues in the theology of ministry.
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Pastuszko, Marian. "Uprawnienie do sprawowania sakramentu pokuty i pojednania (kanony 966-975 i kan. 144 §§1-2)." Prawo Kanoniczne 37, no. 3-4 (December 20, 1994): 191–245. http://dx.doi.org/10.21697/pk.1994.37.3-4.14.
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Hoc in articulo proemium et decem puncta habentur, quia decem canones, nempe 966-975 et 144 §§ 1-2 Codicis Juris Canonici Papae Joannis - Pauli II, explicantur. 1. Ad validam peccatorum absolutionem omnino requiritur ut episcopus et presbyter specialem facultatem habeant in fideles, quibus absolutio imperitur, exercendi (can. 966 § 1). 2. Vi offici pro suo quisque territorio facultatem ad confessiones excipiendas gaudent: 1) loci ordinarius, 2) canonicus paenitentarius. 3) parochus, 4) qui loco parochi sunt, 5) superior instituti vitae consecratae et societatis vitae apostolicae, si sint elericales et iuris pontificii (can 968 §§ 1-2). 3. Solus loci ordinarius facultatem ad confessiones quorumlibet fidelium quibuslibet presbyteris confert. Etiam superior instituti vitae consecratae auti societatis vitae apostolicae quibuslibet presbyteris confert facultatem, sed solummodo ad excipiendas confessiones suorum subditorum aliorumque in domo diu noctuque degentium (can. 969 §§ 1-2). 4. Habitualis facultas ad confessiones excipiendas solis pressbyteris idoneis, qui examen superaverunt, conceditur (can. 970). 5. Habitualem facultatem ad exipiendas confesiones loci ordinarius non proprio presbytero concedit, audito eiusdem presbyteri ordinario (can. 971). 6. Habitualis facultas ad confessiones excipiendas ab ordinario loci ad tempus sive indeterminatum sive determinatum conceditur (can. 972). 7. Facultas ad confessiones habitualiter excipiendas in ordinariss circumstantiis in scripto concedi (can. 973). 8. Loci ordinarius et superior instituti vitae consecratae aut societatis vitae apostolicae habitualem facultatem ad confessiones excipiendas presbyteris concessam revocare possunt (can. 974 §§ 1-4). 9. Facultas de qua i n can. 967 § 2 cessat in momento revocationis facultatis ad confessiones excipiendas itemque amissionis officii vel amissionis domicilii (can. 975). 10. Facultatem ad confessones excipiendas Ecclesia suplet pro foro tum externo quam interno, sed solummodo in errore communi de facto aut de iure, itemque in dubio positivo et probabili sive iuris sive facti (can. 144 §§ 1-2).
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Dutney, Andrew F. "Theology and Function — The Ministry of the Word in the Uniting Church in Australia." Scottish Journal of Theology 39, no. 1 (February 1986): 109–19. http://dx.doi.org/10.1017/s0036930600044689.
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Recent ecumenical discussion on ministry has tended to emphasise the sign-value of the ordained ministry. This is particularly so in statements concerning episcopacy, but also with respect to presbyteral and diaconal ministry. Close attention is being paid to ‘sacramental’ aspects of ordination and ordained ministry in both ‘Catholic’ and ‘Protestant’ circles. And certainly there is good reason to examine the subject of ministry in terms of sign-value, if not in terms of ‘sacramentality’. But the question is being asked, shyly by some and more stridently by others: We can see what ministers represent, we can even see the sign-value of bishops, but what are they supposed to do?
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Shokhikyan, Arman Gregory. "(Re)Imagining the Church Through the Ordination Liturgy: Towards an Armenian Ressourcement." Ecclesiology 18, no. 1 (February 7, 2022): 78–98. http://dx.doi.org/10.1163/17455316-18010005.
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Abstract This case study of the presbyteral ordination service of the Orthodox Church of Armenia aims to uncover some aspects of the Armenian ecclesiological vision that lie buried under the neoscholastically-framed manuals of theology. By analyzing liturgical texts and comparing them with two theology manuals that are still influential, the paper, in the spirit of ressourcement, challenges the unexamined presuppositions of the handbooks through which ordination liturgy is currently understood. Furthermore, by focusing on the earlier and distinct aspects of the ordination liturgy, the paper excavates some neglected ecclesiological perspectives. In particular, the ressourcement approach allows us to rediscover some pneumatological aspects that can be a valuable theological resource for current ecclesiological discussions.
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Hobday, Philip P. "Richard Hooker and Mission and Ministry in Covenant." Journal of Anglican Studies 18, no. 2 (June 5, 2020): 215–34. http://dx.doi.org/10.1017/s1740355320000194.
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AbstractDrawing on the theological method of one of Anglicanism’s foremost theologians, this article defends key proposals of the recent Church of England-Methodist report, Mission and Ministry in Covenant. Some Anglicans have argued that it would be inconsistent with Anglican order to accept the proposed temporary period where Methodist ministers who had not been ordained by a bishop could serve in presbyteral Church of England roles. It finds clear theological rationale for the move in Hooker’s understanding of the episcopate which is matched in Anglicanism’s official formularies and its recent ecumenical dialogues. Highlighting clear historic and recent precedents for such a move, it demonstrates that bishops have never been considered so essential for Anglican order that they could never be dispensed with. Proposals like those in MMC can therefore be conscientiously accepted as consistent with Anglican self-understanding by the Church of England and other provinces considering such steps.
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Pastuszko, Marian. "Uprawnienie do spowiadania wynikające z prawa (kan. 967)." Prawo Kanoniczne 34, no. 3-4 (December 10, 1991): 115–33. http://dx.doi.org/10.21697/pk.1991.34.3-4.06.
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Hoc in articulo proeminum, pars principalis et conclusio habentur. Fontem facultatis peccata christifidelium ubique terrarum excipiendi ipso iure, de qua in can. 967 § 1—3 dicitur, in constitutione synodali 67 Primae Romanae Synodi anno 1960 a Romano Pontifice Joanne XXIII celebratae auctor videt. Secundum hanc legem synodalem „in territorio dioecesi romanae sacerdotes omnes, etsi peregrini, peccata sua confiteri possunt apud quemlibet sacerdotem nullo canonico impedimento correptum, qui quidem , si forte facultate audiendi confessiones non polleat, eam assequitur vi huius legis synodalis”. — Nunc ad normam can. 967 facultatem confessiones fidelium omnes sacerdotes habent et quidem non solum Romae sed etiam ubique terrarum, at sub quibusdam conditionibus. Romanus Episcopus et Sacrae Romanae Ecclesiae cardinales sacramentum poenitentiae ubique terrarum celebrare possunt. Episcopi sive dioecesani sive particulares idem facere possunt, nisi in casu particulari episcopus dioecesanus renuerit (can. 967 § 1). Presbyteri, qui habitualem facultatem confessiones excipiendi habent sive vi delegationis ab ordinario loci incardinationis aut loci in quo commorantur, eandem facultatem ubique terrarum exercere possunt. Sed ordinarius loci in casu particulari confessiones audiendi presbytero prohibere potest. Presbyter facultatem confessiones audiendi exercens contra decretum particulare apiscopi dioecesani non solum illicite sed etiam invalide agit. Hanc facultatem ordinarius loci presbytero revocare potest ad normam can. 974 (can. 967 § 2). Presbyteri religiosi, qui vi officii aut concessionis superioris competentis ad normam can. 968 et can. 969 § 2 facultate confessiones excipiendi gaudent, ipso iure eadem facultate ubique terrarum potiuntur, sed solummodo erga sodales aliosque domo instituti aut socienatis diu noctuque degentes. Presbyteri religiosi facultate peccata fidelium excipiendi licite utuntur, nisi aliquis superior maior quoad proprios subditios in casu particulari renuerit (can. 967 § 3). Can. 967 § 1—3 in vita introducto, suam antecedentem utilitatem amiserunt: 1. facultas confessiones audiendi in itinere maritimo concessa can. 883 Codicis luris Canonici 1917 anni: 2. facultas confessiones audiendi sacerdotis iter aerium facientes concessa Motu proprio Animarum Studio a Papa Pio XII die 16 decembris 1947 anni: 3. facultas confessiones audiendi sacerdotibus, qui in peculiaribus custodiae locis detinentur, concessa decreto Ut facilius diei 22 februarii 1941 anni a S. Poenitentiaria.
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Myers, Sally. "New directions in voicing a vocation." Theology 122, no. 3 (May 2019): 172–79. http://dx.doi.org/10.1177/0040571x19826176.
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This article compares contemporary theological frameworks used to define ‘vocation’ and ‘ministry’ with the reported experience of those overseeing, exploring and exercising a calling to ministry within the Church of England. A comprehensive study of the recommended reading for those exploring vocation and ministry revealed the terms to be ill-defined and tending towards polarization around two viewpoints – sacerdotal priesthood rooted in the Old Testament, and presbyteral leadership rooted in the Epistles – with little theological attention being given to other perspectives, not least the ministry of Jesus as presented in the gospels. It also revealed many missing voices within the recommended reading. It found that candidates rehearsed a limited and polarized understanding of vocation and ministry, effectively learning ‘BAPspeak’ (a language to be used at bishops’ advisory panels that recommend whether candidates should enter ministry training), but that their personal experience of vocation and subsequent ministry was much more diffuse, diverse and Jesus-shaped.
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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.
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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.
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Vuković, Davor. "Biskup i prezbiteri u obzoru ekleziologije zajedništva." Diacovensia 26, no. 2 (2018): 295.—311. http://dx.doi.org/10.31823/d.26.2.6.
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The aim of this paper is to reflect on the relationship between the bishop and presbyters in view of the ecclesiology of communion, i.e. the ecclesiology of the Second Vatican Council. The author gives an insight into the essence of the offices of bishop and presbyter, and into the question of their mutual relationship in the perspective of the ecclesiology of communion. The bishop and presbyters are not isolated in the church community, nor are they for their own purpose, but can be understood properly only in view of the communion of the whole people of God, and in the perspective of service which represents an important dimension of ecclesiastical office and authority. In this regard, the offices of bishop and presbyter, as well as their relationship, must first be characterized by co-operation, co-responsibility, mutual respect, and acknowledgment, all in the atmosphere of essential Christian communion and service in love. The author further points to two ‘holy’ concerns: the concern of the bishop for the presbyters, and the concern of the presbyters, especially parish priests for the entrusted parish community. The last part of the paper seeks to raise awareness about the importance of justice within the church community, especially in relationships between bishops and presbyters.
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Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry." Ecclesiology 16, no. 1 (January 21, 2020): 56–75. http://dx.doi.org/10.1163/17455316-01601005.
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The shape of ordered ministry remains an ecumenical stumbling stone. There is a wide gap between churches ordered by the threefold ministry of bishop-priest-deacon and churches ordered by different patterns of ministry. It may be possible to narrow the gap by detecting a pervasive threefold ministry of episcope/keygma-didache/diakonos in both presbyterial and congregational ordered churches. That recognition can prompt ecumenical exchanges concerning the relationship between office and function. The case of Reformed and Presbyterian churches, among the least open to bishops, is examined, recovering the possibility of personal episcope that can open episcopal, presbyterial, and associational churches to deepening mutuality and forms of reconciliation.
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Maly, Anđelo. "Biskupska i prezbiterska (ili svećenička?) služba u Svetom pismu." Diacovensia 26, no. 2 (2018): 235.—253. http://dx.doi.org/10.31823/d.26.2.3.
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It is quite difficult to speak about bishops and presbyters and their ministries in the Holy Scripture since biblical terminology explains their functions quite differently than they are known today. According to this, the author primarily emphasizes the terminology and some scriptural evidences of ministries in question. The author explains words such as presbyter, bishop (episkopos) and priest, showing first how the biblical word for presbyter (=elder) diverges from the biblical word priest (kōhēn; hiereus). Similarly, the biblical word episkopos (bishop) does not have the same modern meaning as it has today, where it means the third order of ordained minister, while in the Bible it means a supervisor or a protector of the community. It is possible to say, the author concludes, that the offices of bishop (episkopos) and presbyter (=elder) should be considered in the sense of duty, while the priest (kōhēn; hiereus) deals with sacred things. Furthermore, basing the evidence on biblical texts, the author gives some clarification about the development of the offices of priests, presbyters, and bishops, both in the Old and in the New Testament. The scriptural data reveals that these offices have emerged and evolved in response to a variety of needs and leadership in the community. In conclusion, the author asserts that it is quite difficult to establish a clear terminological and functional link between biblical terms and duties of priests-presbyters-bishops and their actual offices. At least, according to the Scripture, it could be said that a priest, priest-presbyter, or a bishop-presbyter should be considered as offices that tend more to sacred and spiritual things rather than temporal things. Their ministries (as known today) are mostly linked with successive theological reflections, when they became more ordered, uniformed, and regulated.
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Taborda, Francisco. "O ministério ordenado: aspectos histórico-teológicos. (Um esboço)." Revista Eclesiástica Brasileira 78, no. 311 (April 4, 2019): 636. http://dx.doi.org/10.29386/reb.v78i311.1400.
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Trata-se de esboçar a evolução histórica dos três ministérios ordenados. O episcopado passou de uma forma coletiva para o episcopado de um só. Na Idade Média, foi visto como mera “dignidade” até que o Vaticano II recupera a sacramentalidade do episcopado e sua colegialidade. Com a passagem do episcopado coletivo ao monepiscopado, o presbitério se torna o conselho do bispo. O crescimento da Igreja leva os presbíteros a assumirem a presidência da eucaristia por encargo do bispo; o coletivo se diluiu num grupo de indivíduos. O presbítero se torna o agente quase exclusivo da atuação eclesial e o presbiterado o ápice do sacramento da ordem. O Concílio de Trento consagra essa perspectiva. O Vaticano II redescobre o caráter colegiado do presbiterado. O ministério diaconal experimenta nos primeiros séculos uma ascensão que atinge seu apogeu nos séculos IV-VI. A partir de então, entra em rápido declínio a ponto de reduzir-se, na Igreja latina, a mero degrau para se alcançar o presbiterado. O Vaticano II restaura o diaconado como ordem permanente.Abstract: This paper is attempting to make an historical evolutionary outline of the three ordained ministries. The episcopal ministry passed from being a collective one to be defined to one person. In the Middle Ages, this was seen as a mere “dignity” up until Vatican II recuperated the sacramentality of the episcopate and its collegiality. With the change from a collective episcopate to being defined to a single personage, the presbyterium became but a counsel to the bishop. The Church’s growth leads these bishops to delegate the presidency of the Eucharist to the presbyters; the collective was diluted in a group of individuals. The presbyter becomes the quasi exclusive agent of Ecclesial action and the presbyterate becomes the apex of the sacrament of ordination. The Council of Trent consecrated this perspective. Vatican II rediscovers the collegial character of the presbyterate. The diaconal ministry experiences in the first centuries an increased until attains its apogee in the IVVI centuries. From that moment, it starts to rapidly decline to the point of becoming, in the Latin Church, a mere step towards the presbyterate. The Vatican II restores the diaconate as a permanent Holy Order. Keywords: Historical figure; Episcopate; Presbyterate; Diaconate.
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Gillespie, Raymond. "The Presbyterian Revolution in Ulster, 1660-1690." Studies in Church History 25 (1989): 159–70. http://dx.doi.org/10.1017/s0424208400008652.
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In early 1642 a Scottish army under the command of Robert Munroe arrived in Ulster as part of a scheme to defeat the native Irish rebellion which had begun late in the previous year. The conquest was not to be purely a military one. As a contemporary historian of Presbyterianism, Patrick Adair, observed ‘it is certain God made that army instrumental for bringing church governments, according to His own institutions, to Ireland … and for spreading the covenants’. The form of church government was that of the Presbyterian Church of Scotland, and in June 1642 the chaplains and officers established the first presbytery in Ireland at Carrickfergus. Sub-presbyteries, or meetings, were created for Antrim, Down and the Route, in north Antrim in 1654, for the Laggan in east Donegal in 1657, and for Tyrone in 1659. Within these units the Church was divided into geographical parishes each with its own minister. This establishment of a parallel structure rivalling that of the Anglican Church, but without the king at its head, is what has been termed the ‘presbyterian revolution’.It supported the Presbyterian claim to be ‘the Church of Ireland’, a claim which was to bring it into conflict with the civil and ecclesiastical authorities in the late seventeenth century. In order to further underpin this claim the reformed church began to move out of its Ulster base by the 1670s. The Laggan presbytery ordained William Cock and William Liston for work in Clonmel and Waterford in 1673 and was active in Tipperary, Longford, and Sligo by 1676. Its advice to some Dublin ministers was to form themselves into a group who were ‘subject to the meeting in the north’. The presbytery of Tyrone also supplied Dublin.
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Wiśniewski, Robert. "How Numerous and How Busy were Late-Antique Presbyters?" Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 3–37. http://dx.doi.org/10.1515/zac-2021-0011.
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Abstract This article seeks to count late-antique clergy and assess their workload. It estimates the number of clerics, and particularly presbyters, in Christian communities of various sizes, and investigates how and why the ratio of clerics to laypersons changed over time. First, by examining the situation in the city of Rome, it demonstrates that the growth in the ranks of the presbyters from the third to the fifth century was slow, and argues that this resulted from the competing interests of the bishops, lay congregation, rich donors, and above all the middle clergy. It is the last group who were reluctant to raise their number as this had a negative impact on their income. The results of this phenomenon can also be seen in other big sees of Christendom, in which, in Late Antiquity, there was one presbyter per several thousand laypersons. Interestingly, in smaller towns, this ratio was significantly lower, and in the countryside, it remained in the lower hundreds. Second, this article shows how the changing ratio of clerics to laypersons affected the level of professionalization of the former. In the big cities, the ecclesiastical duties of presbyters who served in a growing community were getting heavier. This turned the presbyters into full-time religious ministers, at the same time making them even more dependent on ecclesiastical income. In the towns and villages, however, the pattern was different. In the places in which one presbyter served a very small community, his job was less time-consuming but also brought him less income. In consequence, rural presbyters had to support their families through craft work, commerce, or farming, and they had time for this.
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Langley, Chris R. "Clergy Widows in Early Modern Scotland." Scottish Church History 51, no. 2 (October 2022): 111–32. http://dx.doi.org/10.3366/sch.2022.0073.
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This article explores the way that widows of Scottish ministers negotiated the legal structure of the Presbyterian church courts in the seventeenth century. Making extensive use of presbytery records it locates clerical widows in relation to their kin and community networks and explores their ability to assert rights established in civil and ecclesiastical laws. This offers important insights into the experience of women, and particularly the widows of ministers, within the structures of church governance in early modern Scotland.
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Benelli, Sílvio José. "A formação sacerdotal. Contradições teórico-práticas no cotidiano do Seminário." Revista Eclesiástica Brasileira 70, no. 277 (February 27, 2019): 98. http://dx.doi.org/10.29386/reb.v70i277.1209.
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Procuramos fazer uma leitura crítica do Seminário católico como instituição educativa, a partir dos estudos de Marmilicz. Discutimos as possibilidades ambíguas do processo pedagógico em geral, destacando as relações de poder que o atravessam, produzindo, inclusive, efeitos inesperados. Explicitamos como as dimensões da formação sacerdotal também implicam questões políticas, psicológicas e normalizadoras. Estudamos as possibilidades e os limites da “formação participativa”, analisando a organização das relações de poder na formação presbiteral. Tratamos da sexualidade no processo formativo, tomando o corpo sexuado como objeto da formação do sacerdote celibatário. Finalmente, comentamos os dados de campo coletados por Marmilicz e indicamos como eles são compatíveis com a literatura específica sobre o tema. Tal como o autor, também notamos contradições teórico-práticas na formação sacerdotal no cotidiano do seminário.Abstract: We try to do a critical reading of the Catholic Seminary as an educational institution on the bases of Marmilicz’studies. We discuss the ambiguous possibilities of the pedagogical process in general, emphasizing the power relations that cross it and that may produce unexpected results. We explain how the dimensions of the priests’ training also involve political, psychological and normalizing issues. We examine the possibilities and the limits of “participative education” analyzing the organization of the power relations in the presbyteral education. We deal with sexuality in the formative process taking the sexualized body as the object of the celibate priest’s education. Finally, we commented on the field data collected by Marmilicz and pointed out how they are compatible with the specific literature about this theme. Like the author, we also noticed theoretical-practical contradictions in the education of priests in the everyday life of the seminary.
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Nentwig, Roberto. "Formação de vocações adultas. Questões em torno do processo formativo convencional." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 159. http://dx.doi.org/10.29386/reb.v79i312.1818.
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Este artigo trata de algumas questões relativas ao processo tradicional de formação presbiteral. Diante do contexto de mudança de época, questiona-se a capacidade de os seminários tradicionais atenderem a demanda dos candidatos que se apresentam para o ingresso. Considera-se ainda que existam fatores de imaturidade na nova geração: os jovens de hoje são ainda adolescentes ao longo do processo formativo. Por isso, surge o questionamento sobre a viabilidade de novas estruturas formativas. Como luzes, apresentamos as características de institutos de formação de vocações adultas, que acolhem homens já mais amadurecidos e que tem estabilidade e emprego fixo. O artigo apresenta o relato de dois institutos de formação de adultos: Bovendonk, na Holanda, e o Instituto Discípulos de Emaús (IDE), no Brasil.Abstract: This article refers to some matters as they are related to the traditional presbyteral formation. As we stand before the context of times changing, the capacity of related-traditional seminaries is questioned – for their reality of meeting the demand of candidates who identify themselves for such intake. Still-existing factors of immaturity within the new generation – as shown – are considered upon: as today’s youth is still under a teenage-reality for along the process of their formation. Therefore, a new questioning over the practicability of new forming structures arises. As in a burst of a new enlightenment, we introduce the characteristics of institutes of adults’ vocations, meaning ‘men of greater maturity’ who present personal stability and a steady occupation as a means of work. The article presents the description of two formation institutes of adults: Bonvendonc, and the Instituto Discípulos de Emaús (IDE), in Brazil.Keywords: Formation; Maturity; Seminary; Adult vocations.
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White, Gavin. "Whose are the Teinds? The Scottish Union of 1929." Studies in Church History 24 (1987): 383–92. http://dx.doi.org/10.1017/s0424208400008469.
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The Church of Scotland, from which Episcopalians had departed in 1690, and Covenanters shortly thereafter, suffered further division in the eighteenth century. The Seceders broke off in 1733 and the Relief Presbytery in 1752. The Seceders split into Burghers and Anti-Burghers in 1747, and at the close of that century each of these bodies divided into New Light and Old Light. The Old Lights found their way back into the mainstream by means which need not concern us, while the two New Light bodies united in 1820 and in 1847 joined with the Relief Church to form the United Presbyterian Church.
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Turek, Waldemar. "Episcopus, presbyter, sacerdos, diaconus: niektóre wyjaśnienia papieża Innocentego I w Liście do Decencjusza, biskupa Gubbio." Vox Patrum 67 (December 16, 2018): 653–71. http://dx.doi.org/10.31743/vp.3420.
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In his Letter to Decentius, Bishop of Gubbio, Pope Innocent I discusses some liturgical questions and specifies the competences of the representatives of the clergy of the time in this regard. First of all, however, he demonstrates the particular link of the community of Rome with the figure of St Peter, which gives rise to the very special role of the Bishop of Rome in relation to other communities, especially in the West. He then concentrates especially on the duties and rights of bishops (episcopi), the principal shepherds and administrators of the divine gifts; on the basis of Sacred Scripture and Tradition he places them at the head of the ecclesiastical hierarchy. Presbyters (presbyteri) are then considered; to them the author of the Letter attributes a significant role especially in teaching and in the celebration of the Eucharist and Baptism. Confirmation is celebrated by the bishop; presbyters, even though they are priests (sacerdotes), do not possess the fullness of the priesthood. The term sacerdos is usually used in reference to bishops and presbyters; however, at times it is reserved to bishops, as, for example, in the discussion on the theme of the beginning of public penance and the admission of the repentant Christian to the community on Holy Thursday.
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Jóźwiak, Magdalena. "Komentarz do historii Hioba Filipa Prezbitera a epitoma tego dzieła. Przyczynek do badań porównawczych nad tymi tekstami." Vox Patrum 62 (September 4, 2014): 185–95. http://dx.doi.org/10.31743/vp.3585.
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The present article enlivens the figure of Philip Presbyter, which slowly emerges from oblivion where he was sent to stay as a forgotten author, while his commentary on the Book of Job had been lying in the library among dust-covered codes, waiting for 12 centuries to be brought to daylight. We attempted, first of all, at separating those two texts, which have been equated with each other for ages, namely Commentarii in Iob (Patrologia Latina 26, 619-802), wrongly attributed to St. Jerome or Philip Presbyter from In historiam Iob commentariorum libri tres, by Philip, a work forgotten until 1991. The overriding aim of the article was to display, on chosen examples, how the author of the epitome takes advantage of Philip’s commentary. We attempted at answering the question if the anonymous writer of the epitome copies Philip Presbyter’s interpretations word by word, or whether he made his own contribution to the Book of Job.
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Steiner, Leonardo Ulrich. "A Formação do pastor do povo de Deus." Revista Eclesiástica Brasileira 71, no. 282 (February 20, 2019): 276. http://dx.doi.org/10.29386/reb.v71i282.1023.
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O Autor apresenta as Diretrizes para a formação dos presbíteros da Igreja no Brasil (Documento da CNBB 93, 2010). E pergunta-se: qual é o miolo, o centro, o foco, a essência da formação dos presbíteros? Respondendo, aponta para Jesus Cristo, que, ao convidar a pessoa, nela suscita uma resposta. Falamos então de encontro, decisivo. Todo o esforço da formação dos presbíteros e dos candidatos está em cultivar e amadurecer este encontro, de modo que o candidato e o presbítero sigam o Mestre como discípulos-missionários, assumindo a missão de anunciar esta Boa Nova salvadora a todas as pessoas e criaturas. Assim, o atestado da formação se dá à medida que o candidato e o presbítero, à semelhança do Bom Pastor, se tornam pastores do povo de Deus, totalmente dedicados ao bem das pessoas, particularmente das mais pobres e necessitadas, e de todas as criaturas.Abstract: The author presents the Diretrizes para a formação dos presbíteros da Igreja no Brasil [Guidelines for the training of presbyters of the Church in Brazil] (Document nº 93, 2010 of the CNBB) [National Conference of Brazilian Bishops]. And he asks: what is the kernel, the centre, the focus, the essence of the presbyters’ training? In answer, he points to Jesus Christ who when inviting someone, calls forth an answer from him/her. Thus we are speaking of a decisive encounter. The entire effort in the training of presbyters and candidates resides on cultivating and maturing this encounter so that the candidate and the presbyter will follow the Master as disciples-missionaries, undertaking the mission of announcing the Good Tidings of salvation to all people and creatures. Consequently the training certificate occurs in so far as the candidate and the presbyter, like the Good Shepherd, become shepherds of God’s people, totally devoted to people’s welfare, in particular to the welfare of the poorest and the neediest, and of all creatures.
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Pastuszko, Marian. "Szafarz sakramentu bierzmowania." Prawo Kanoniczne 33, no. 1-2 (June 5, 1990): 101–32. http://dx.doi.org/10.21697/pk.1990.33.1-2.04.
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Prater solitam his in circumstantiis introductionem et conclusionem in articulo quattuor partes habentur. In introductione actualitas thematis de sacramenti confirmationis ministro indicatur. Brevis pars prima, prout decet, dedicatur episcopo non solum ordinario sed etiam originario sacramenti confirmationis ministro. Altera in parte (longiore) de presbytero prout sacramenti confirmationis ministro agitur. Ad normam can. 883 ipso iure facultate confirmationem ministrandi gaudent: 1. qui iure Episcopo dioecesano aequiparantur, sed solummodo intra fines suae dicionis. Sciendum est iure Episcopo dioecesano aequiparari: praelatum territorialem, abbatem territorialem, vicarium et provicarium apostolicum, praefectum et propraefectum apostolicum, administratorem apostolicum stabiliter constitutum, administratorem dioecesis (olim — vicarium eapitularem) et ordinarium militarem ad normam Constitutionis Apostolicae Spirituali Militum Curae diei 21 aprilis 1986 anni. Papae Joannis Pauli constitutum. 2. Presbyter, qui vi officii vel mandati Episcopi dioecesani, infantia egressum baptisat aut iam baptisatum in plenam communionem admittit. 3. Parochus, immo quilibet presbyter solummodo fidelem ex gravi morbo in mortis periculo constitutum. Praeterea presbyter, si peculiari concessione competentis auctoritatis instructus sit, confirmare valet. Tertia in parte articuli canones 884, 886, 887 et 888 inquantum de facultate confirmandi tractant, explicantur. In ultima parte de obligatione sacramentum confirmationis ministrandi sermo est. Ad normam can. 885 Episcopus dioecesanus obligatione tenetur curandi ut sacramentum confirmationis subditis rite et rationabiliter petentibus conferatur (§ 1). Similiter presbyter, qui facultatem confirmandi habet, eadem, uti debet erga eos in quorum favorem facultas concessa est (§ 2). Sub finem articuli quaedam discrepantia inter can. 883 n. 3 et can. 1004 § 1 nunc vigentis Codicis sublineatur. Tandem hoc argumentum lingua latina exaratum datur.
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Tukara, Drago. "Razvoj biskupske i prezbiterske službe u prvim stoljećima Crkve." Diacovensia 26, no. 2 (2018): 255.—275. http://dx.doi.org/10.31823/d.26.2.4.
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The article implicitly addresses the Church as an institution and organization, while it directly and more explicitly presents those that make a part of Church hierarchy, bishops and presbyteries. To better present and understand the existence and mission of bishops and presbyters, it was necessary, at least briefly, to highlight the very nature of the Church. The author divides the article in three chapters. In the first chapter, he represents the Church that has had its roots in the Old Testament and found its fullness and foundations in the Person of Jesus Christ. She has been present in God’s plan since the Old Testament times when the prophets announced her in images. In the second chapter, the author discusses the office of bishops in the early Church. This part addresses what the Church Fathers said about bishops, and their role and place within the early Church, and how particular councils and synods have defined them. The author brings the Church Fathers’ personal reflections and understanding of the office of bishop as well as certain canons that have emerged as the fruit of bishop’s collegiality and unity. The third chapter talks about presbyters. The author first presents the role of presbyter in the early Church, and then indicates the developmental path from terminology itself to the area of action at particular times in the life of the Church. The presbyter is put in a co-relationship with the bishop, he is dependent on him, but in time, due to new circumstances, he has gained a certain autonomy within the community. The author also emphasizes the importance of formation and education of church officials in areas of theology and morals.
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Lorscheider, Aloísio. "O perfil espiritual e pastoral do presbítero hoje." Revista Eclesiástica Brasileira 62, no. 246 (April 30, 2002): 297. http://dx.doi.org/10.29386/reb.v62i246.1969.
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À imagem “tradicional” do Padre, o Autor contrapõe a imagem decorrente da eclesiologia do Vaticano II e das Conferências Gerais do Episcopado Latino-americano de Medellín, Puebla e Santo Domingo. Conclui que os tempos atuais exigem um presbítero engajado social e politicamente, deixando a fé cristã iluminar e animar a vida. Saber qual o perfil mais autêntico do presbítero, hoje, é importante para a pastoral vocacional, o planejamento pastoral, a inserção real no presbitério e o trabalho evangelizador num mundo religioso e culturalmente pluralista.Abstract: To the “traditional” image of the priest, the Author counters with the current picture of the ecclesiology of Vatican II and of the General Conferences of the Latin American Episcopacy of Medellín, Puebla and Santo Domingo. He concludes that the present times demand an involved presbyter in the social and political spheres, permitting the Christian faith room to enlighten and enliven life. To know the most authentic profile of the presbyter today is important for pastoral vocation, pastoral planning, for true integration into the presbytery and the evangelizing work in a religiously and culturally pluralistic world.
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Pastuszko, Marian. "Szafarz święceń (kanony 1012-1023)." Prawo Kanoniczne 43, no. 3-4 (December 10, 2000): 117–251. http://dx.doi.org/10.21697/pk.2000.43.3-4.05.
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Dissertatio haec proemio, parte principali et conclusione constat. In proemio canones 1012-1023 Codicis Iuris Canonici Joannis Pauli II argumentum huius dissertaculae esse, dicitur. Pars principalis opusculi in septem particulas subdividitur, nempe:
Episcopus consecratus est minister sacrae ordinationis (can 1012);
In episcopum ordinare licet solummodo cum mandato pontificio (can. 1013);
Episcopum consecrant consecrator principalis et saltem duo consecrantes (can. 1014);
Diaconum et presbyterum ordinat episcopus proprius vel alius episcopus cum litteris dimissorialibus episcopi proprii (can. 1015);
Episcopus proprius eorum qui clero saeculari se adscribi intendunt, est episcopus dioecesis in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere intendit. Quod attinet ad ordinationem presbyteralem diaconorum, est episcopus dioecesis, cui diaconus est incardinatus (can. 1016);
Episcopus intra propriam dioecesim ordines conferre potest. Extra propriam dioecesim ordines non confert nisi cum licentia episcopi dioecesani (can 1017).
Iuxta can. 1018 §1 pro saecularibus litteras dimissoriales dare possunt:
7.1. episcopus proprius, de quo in can. 1016;
7.2. administrator apostolicus;
7.3. vicarius et praefectus apostolicus;
7.4. administrator dioecesanus, de consensu collegii consultorum;
7.5. pro-vicarius et proprefectus apostolicus de consensu consilii, de quo in can. 495 §2:
Pro membris instituti religiosi clericalis iuris pontificii aut societatis vitae apostolicae iuris pontificii perpetuo et definitive instituto aut societati adscriptis, litteras dimissorias ad diaconatum et presbyteratum confert superior maior. Idem va let pro praelaturis personalibus, quae ab Apostolica Sede eriguntur, quarum praelatus membra incardinat et ad ordines promovet (cf can. 295 §1). Et etiam pro institutis saecularibus iuris pontificii, quae ad normam can. 266 §3 suos sodales in stituto incardinat (cf can. 715 §2).
Ceteris superioribus concessa indulta revocata sunt. Hac de causa superiores maiores cuiusvis instituti aut societatis litteras dimissoriales concedere non possunt, quia ordinatio eorum subditorum iure clericorum saecularium regitur (can. 1019 §2). Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae ad normam canonum 1050 et 1051 exiguntur (can. 1020). Litterae dimissoriae mitti possunt ad quemlibet episcopum communionem cum Sede Apostolica habentem. Episcopus ritus latini ordinare potest subditum eiusdem ritus, non vero ritus orientalis vel ritus diversi a ritu episcopi ordinantis (can. 1021). Episcopus ordinans certior fieri debet de germana litterarum fide, antequam ad ordinationem procedat (can. 1022). Iuxta can. 1023 litterae dimissoriae ab ipso auctore aut ab eius successore circumscribi limitibus quoad tempus, locum aut alia adiuncta, aut revocari possunt, sed semel concessae non extinguuntur, resoluto iure concedentis. In conclusione exponitur opinio, iuxta quam presbyteri possunt ordinare presbyterum solummodo obtento mandato pontificio.
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Williams, Donald Murrell, and Wessel Bentley. "THE COVENANTAL RELATIONSHIP BETWEEN THE METHODIST CHURCH OF SOUTHERN AFRICA AND HER PRESBYTERS: AN ETHICAL APPRAISAL." Studia Historiae Ecclesiasticae 42, no. 2 (November 15, 2016): 14–29. http://dx.doi.org/10.25159/2412-4265/1219.
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The term “covenantal relationship” is used by the Methodist Church of Southern Africa to describe the nature of the vocational agreement between this denomination and her ministers (Presbyters). This relationship differs substantially from what we understand to be a secular contractual agreement between an employer and an employee. In recent times the covenantal relationship has become a source of contention, especially when a dispute arises between a Presbyter and the MCSA, or vice versa. This article describes this covenantal relationship, and seeks to measure the ethical implications of it. The authors employ Kretzschmar’s DECA method (See Ally et al. 2010: 64–77) in the appraisal thereof.
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Menke, Karl Heinz. "Zweiten Vatikanischen Konzil und die triadische Einheit des Ordo und die Frage nach einem Diakonat der Frau." Revista Pistis Praxis 7, no. 2 (September 13, 2015): 349. http://dx.doi.org/10.7213/revistapistispraxis.07.002.ds04.
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Ist ein sakramental verstandener Diakonat der Frau möglich, ohne zugleich ihre Zulassung zur Priester- und Bischofsweihe auszusprechen? Theologinnen und Theologen, die diese Frage positiv beantworten, erklären, dass es zwar nur ein Sakrament des Ordo gebe, dass dessen Gestaltung (die Trias von Bischof, Priestern und Diakonen) aber veränderlich bis hin zur Schaffung eines Frauendiakonates sei. Die Gegenthese behauptet die Sakramentalität von Einheit und Trias des Ordo. Beide Parteien berufen sich auf dieselben Texte des Zweiten Vatikanischen Konzils. Deshalb blickt die vorliegende Abhandlung zurück in die Geschichte der Verhältnisbestimmung von Episkopat, Presbyterat und Diakonat, um so zu erweisen, dass die Väter des Zweiten Vatikanums eine jahrhundertelang ungeklärte Frage endgültig wie folgt entschieden haben: Die sakramentale. Repräsentation des ‚Voraus‘ Christi gegenüber der Kirche geschieht durch die drei Ämter von Bischof, Presbyter und Diakon. Wenn die Frau nicht zur Bischofs- und Priesterweihe zugelassen ist, dann auch nicht zum Diakonat des sakramentalen Ordo.
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Hunter, David G. "“Neither Poverty nor Riches”: Ambrosiaster and the Problem of Clerical Compensation." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 93–107. http://dx.doi.org/10.1515/zac-2021-0015.
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Abstract In several places the anonymous Roman presbyter, now known as “Ambrosiaster,” expressed concern over the compensation given to presbyters. This article examines his comments in the context of several fourth-century developments: first, restrictions imposed on the members of the curial class in respect to holding clerical office, a phenomenon attested both in imperial legislation and in patristic sources; second, the spread of ascetical ideals of clerical life, fostered especially by writers such as Ambrose and Jerome. While Ambrosiaster shared the view that a member of the clergy (ecclesiasticus) should abstain from “worldly business activities” (negotia saecularia), in contrast to his more ascetic contemporaries, he stressed the importance of adequate payment for the clergy and encouraged wealthy Christians to provide it.
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McSorley, Harry. "The Catholic Priesthood: A Liturgically Based Theology of the Presbyteral Office Mary M. Schaefer and J. Frank Henderson Ottawa, ON: Canadian Conference of Catholic Bishops, National Liturgical Office, 1990. 111 p." Studies in Religion/Sciences Religieuses 21, no. 1 (March 1992): 120–21. http://dx.doi.org/10.1177/000842989202100136.
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DeStefano, Michael T. "DuBourg's Defense of St. Mary's College: Apologetics and the Creation of a Catholic Identity in the Early American Republic." Church History 85, no. 1 (February 29, 2016): 65–96. http://dx.doi.org/10.1017/s0009640715001353.
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When the Baltimore Presbytery of the Presbyterian Church issued a pastoral letter critical of St. Mary's College in 1811 it provided an opportunity for Louis DuBourg, the college's president, to respond with an apologetic defense of the college and of Catholicism more generally. In doing so he synthesized several strands of Catholic apologetics, including the via notarum, the utilitarianism that came to dominate French Catholic apologetics in the eighteenth century, the emphasis upon beauty and emotion that characterized Chateaubriand's Genuius of Christianity, and the earlier work of Bishop Bossuet critical of the doctrinal instability of protestantism. Aimed at a popular audience, DuBourg's apologetics created an identity for the American Catholic Church that emphasized its place within the largest part of worldwide Christianity, its role as educator of the best minds of Western civilization, and the beauty of its worship.
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Posternak, Andrey. "The older women in the Early Church." St.Tikhons' University Review 104 (February 28, 2022): 11–26. http://dx.doi.org/10.15382/sturii2022104.11-26.
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The article contains the analysis of the term «the older women» (πρεσβύτιδες, presbyterae) in the Early Christian Greek-speaking and Latin traditions. In Eastern communities the older women have been honored since apostolic times for their pious life and advanced age, which brought them closer to the position of church widows. Perhaps the old women and widows in general represented one order of women who received material assistance from the Church, catechized young women, prepared them for baptism. The name of the older women «presbytides» did not become, unlike the concepts of «deaconesses» and «widows», the designation of women’s institutional ministry although there was a tendency to this, as it was evidenced by the controversial 11th canon of the Laodicean Council. In the Early Church women’s ministry was considered as a whole one, but in the areas it was called differently as the min-istry of the older women, widows and deaconesses. That is, it was outside the established terminology, also because it was not closely connected with the liturgical functions of women. It is not completely clear what women’s ministry in Western communities was, since in cases which we are talking about older women («presbyterae»), early medieval Western authors have already definitively confirmed that this was either the wife of a presbyter, or a woman of a strict lifestyle, in fact a religious who watched over the order and cleanliness in the church, as well as baked wafers for Communion. The evolution of wom-en’s ministry in the Church, primarily in its western part, demonstrated the impossibility of its further institutionalization and convergence with liturgical ministry.
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Žižić, Ivica. "Liturgijski temelj zajedništva prezbitera s biskupom." Diacovensia 26, no. 1 (2018): 117.—131. http://dx.doi.org/10.31823/d.26.1.6.
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Starting from the change and development in the understanding of the presbyterate and the episcopate at the Second Vatican Council, the author introduces the liturgical understanding of ministerial priesthood based on a comparative analysis of the ceremonial rite for the ordination of priests. The ministry of presbyters and bishops must always be understood from their ministerial, that is, their communal relationship with one another as well as with God’s people. The author develops the given topic in three units: the discovery of the liturgical foundation of ministerial priesthood; the bishop and priest as ecclesial subjects in the light of the ordination of bishops and priests; according to the liturgical theology of communion: some indications for lex vivendi. Through the contextual and comparative analysis of ordination and with a special emphasis on the original euchological context, the author concludes the reflection by reading the distinctiveness of the correlation of priestly and bishop’s ministry, whose identity and communion is given and formed by the worship of the Church.
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Oliveira, José Lisboa Moreira de. "A candidatura de presbíteros a cargos políticos." Revista Eclesiástica Brasileira 62, no. 246 (April 30, 2002): 259. http://dx.doi.org/10.29386/reb.v62i246.1968.
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Segundo dados da CNBB, tem aumentado o número de presbíteros que se candidatam para cargos públicos civis. A legislação canônica da Igreja é claramente contrária, embora, em determinadas situações, reconheça até mesmo a necessidade do envolvimento dos mesmos tanto na política partidária como na candidatura para funções públicas civis. A questão, porém, não pode ser resolvida de forma simplista e legalista. É indispensável uma reflexão mais profunda para verificar se, em certas ocasiões, um presbítero não receba o chamado divino para atuar mais diretamente neste “areópago” dos tempos modernos. O importante é fazer discernimento e verificar a autenticidade deste apelo. Neste processo, nem sempre fácil, é indispensável muito diálogo, escuta, sinceridade, honestidade e transparência. O envolvimento mais direto com o mundo da política não deve anular ou colocar em segundo plano o específico da vocação do presbítero. Quando a realidade exigir esta forma de compromisso, a candidatura do presbítero deverá ser uma forma concreta de, naquele momento, assumir a sua missão de ser sinal sacramental de Cristo Pastor da Igreja que dá a vida pelo seu povo.Abstract: According to CNBB data, the number of presbyters seeking civil service positions has gone up. The canonical legislation of the Church is clearly against this, even though, in certain situations, it recognizes the necessity of involvement of those cited in political parties as well as in the candidature for functions of public office. The question, though, cannot be resolved in a simplistic or legalistic way. A deeper reflection is indispensable to verify if, on certain occasions, a presbyter does receive a divine calling to act more directly in this “areopagus” of modern times. In this process, not always easy, lots of dialogue, listening, sincerity, honesty and transparency become indispensable. More direct involvement with the world of politics should not cancel or put in second place the specifics of the vocation of the presbyter. When reality demands this form of committing, the candidature of the presbyter should be a concrete way, at that moment, to assume his mission of being a sacramental sign of Christ, Shepherd of the Church, which gives life to its people.
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Todd, Margo. "Bishops in the kirk: William Cowper of Galloway and the puritan episcopacy of Scotland." Scottish Journal of Theology 57, no. 3 (August 2004): 300–312. http://dx.doi.org/10.1017/s0036930604000249.
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The anti-episcopal polemic of early Scottish presbyterian historians like Row and Calderwood has misled us to presume that most contemporary presbyterians saw bishops as enemies of the gospel. Instead, both episcopal writings and the manuscript records of kirk sessions, presbyteries, and synods show presbytery within prelacy working quite well in Scotland from the Reformation until the troubled 1630s. William Cowper, minister of Perth from 1595 to 1613 and thereafter bishop of Galloway, illustrates how and why the system worked. Calvinist, visionary, preacher, and vigorous reformer of manners, Cowper as minister joined with the Perth session to impose discipline, administered communion Geneva-style, and enforced the Reformation's abolition of traditional holidays. He was by any definition a puritan, and he remained one after his acceptance of a bishopric in 1612. As bishop of Galloway he declined to enforce kneeling or observance of Christmas despite royal mandate, cooperated with presbyteries and sessions, and continued active preaching and discipline. Charges against him of greed and ambition prove unfounded. His puritan episcopacy represents and explains the success of the kirk's hybrid polity in the post-Reformation period.
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Durfee, Donna, and Jeffrey A. Patchett. "Presbyterian Hospital." American Journal of Health-System Pharmacy 47, no. 10 (October 1, 1990): 2280–83. http://dx.doi.org/10.1093/ajhp/47.10.2280.
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Calvert, Leanne. "‘From a woman's point of view’: the Presbyterian archive as a source for women's and gender history in eighteenth- and nineteenth-century Ireland." Irish Historical Studies 46, no. 170 (November 2022): 301–18. http://dx.doi.org/10.1017/ihs.2022.45.
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AbstractThis article responds to ‘An agenda for women's history in Ireland, 1500–1900’ by highlighting the explanatory potential of the Presbyterian archive in extending and reshaping our understanding of women, gender and the family in Ireland. Discussed here as the ‘Presbyterian archive’, the records of the Presbyterian church offer a tantalising insight into the intimate worlds of women and men in eighteenth- and nineteenth-century Ireland. Although Presbyterians were a minority religious community in Ireland, their records provide much more than a marginalised picture. Instead, the Presbyterian archive casts fresh light on the wider Irish evidence, enriching our knowledge of the everyday lives of women and men in Ireland. The article begins by introducing the Presbyterian archive and the community responsible for its creation. Next, it considers how the Presbyterian archive both meets and advances the aims of the ‘Agenda’ and reveals what it can tell us about the lives of women and men as gendered subjects. Overall, the article underlines the importance of the Presbyterian archive as a source for Irish historians because it underscores why all history is gender history.
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Murray, Douglas M. "The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers." Studies in Church History 33 (1997): 517–27. http://dx.doi.org/10.1017/s0424208400013437.
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James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movement, the Presbyterian was from the first ‘the High Catholic of Puritanism’, and it followed that the material for a catholic revival lay at hand in the traditions of the Church. In its classic form and confessional position, he said, Presbyterianism discerned the Kingship of Christ; it asserted the Church as a Divine imperium, ‘visible, universal, and divinely ordered’, independent and autonomous; it maintained Episcopate, none the less that it was Episcopate put into commission; it asserted for the Presbyterate Apostolic Succession; it held a very distinct sacramental system, cumbered only by the endeavour to combine it with a doctrine of election; it exercised a vigorous discipline; it adhered to the oecumenical creeds in every term of their definitions and on that ground claimed to be acknowledged as Catholic.
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Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 359–73. http://dx.doi.org/10.4102/ve.v24i2.331.
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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considered to be inadequate preparations and many unresolved problems have emerged to test the witness of the new denomination, not the least of which is racism. At its 2002 General Assembly, as the result of what appeared to be a financial crisis, the Uniting Presbyterian Church appointed a Special Committee on Reformation was established to investigate the problems in the denomination and to bring proposals for dealing with these issues.
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Villar, José Ramón. ""Ordo presbyterirum" y "presbyterium"." Teologia w Polsce 6, no. 1 (April 2, 2020): 31–44. http://dx.doi.org/10.31743/twp.2012.6.1.03.
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El Ordo presbyterorum y los presbyteria no son realidades adecuadamente distintas, porque el Ordo presbyterorum existe y se realiza en el conjunto de todos los presbyteria. Todos los presbíteros forman parte sacramentalmente del Ordo Presbyterorum y simultáneamente de los presbiterios particulares en los que aquél se realiza existencialmente. Por ello, los presbíteros no poseen «dos» pertenencias separadas niuna pertenencia «doble» a uno y otros, sino una pertenencia sacramental única y «simultánea» al Ordo presbyterorum y a los presbyteria. El vínculo sacramental «numéricamente uno» origina la pertenencia simultánea al Ordo presbyterorum y a los presbyteria. En virtud de ese mismo y único título sacramental, tan sacramental e inmediata es la pertenencia al Ordo presbyterorum como a los presbyteria en que aquél existe y se realiza.
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BENTLEY, CHRISTOPHER. "DRYDEN'S PRESBYTERIAN WOLF." Notes and Queries 36, no. 4 (December 1, 1989): 450—b—451. http://dx.doi.org/10.1093/nq/36-4-450b.
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BENTLEY, C. "DRYDEN'S PRESBYTERIAN WOLF." Notes and Queries 36, no. 4 (December 1, 1989): 450–51. http://dx.doi.org/10.1093/nq/36.4.450-b.
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&NA;. "Presbyterian Healthcare System." American Journal of Nursing 96 (January 1996): 126. http://dx.doi.org/10.1097/00000446-199601001-00117.
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&NA;. "Presbyterian Healthcare Services." American Journal of Nursing 96 (January 1996): 148. http://dx.doi.org/10.1097/00000446-199601001-00143.
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Stout, Andrew C. "A Presbyterian Bishop." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 26, no. 3 (August 2017): 278–96. http://dx.doi.org/10.1177/106385121702600303.
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Muether, John R. "American Presbyterian Diversity." Expository Times 134, no. 5 (February 2023): 238–39. http://dx.doi.org/10.1177/00145246231151323.
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