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Journal articles on the topic 'Priestly ordination'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Grossman, Jonathan, and Eliezer Hadad. "The Ram of Ordination and Qualifying the Priests to Eat Sacrifices." Journal for the Study of the Old Testament 45, no. 4 (May 31, 2021): 476–92. http://dx.doi.org/10.1177/0309089220963436.

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The priests qualified for their priestly function in three main ways: being robed in the priestly vestments; being anointed; and undergoing the ceremony of the days of ordination. This article is intended to clarify the contribution of each of the three components of the procedure, but especially that of the ram of ordination. A semantic and literary analysis demonstrates that donning the vestments qualifies the priests to minister in the tabernacle; anointing them makes them ‘holy’; and the ram ceremony qualifies them to eat the sacrifices that are offered on the altar.

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2

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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3

Meckler, Michael. "Carnal love and priestly ordination on sixth-century Tiree." Innes Review 51, no. 2 (December 2000): 95–108. http://dx.doi.org/10.3366/inr.2000.51.2.95.

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4

Buckley, James J. "A Different Doubt about the Priestly Ordination of Women." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 2 (May 1996): 133–37. http://dx.doi.org/10.1177/106385129600500201.

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5

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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6

Moriarty, Rachel. "Vivian Redlich, 1905–1942: A Martyr in the Tradition." Studies in Church History 30 (1993): 453–63. http://dx.doi.org/10.1017/s0424208400011876.

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In early August 1942 an English Anglican missionary priest named Vivian Redlich met his death at the hands of the Japanese in Papua, then in the Anglican diocese of New Guinea. Redlich is one of a group of Papua New Guinea martyrs commemorated by the Anglican Church. I first heard his story when I joined the staff of his former theological college at Chichester, where he is remembered every year with a Eucharist at which an account of his martyrdom is liturgically read, and where he stands as a model of priestly dedication and sacrifice for those approaching ordination. I have prepared this paper to remember him on this fiftieth anniversary of his death, and in particular to set his story in the context of the earliest tradition of martyrology.

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7

Hoover, Jesse A. "‘Thy Daughters Shall Prophesy’: The Assemblies of God, Inerrancy, and the Question of Clergywomen." Journal of Pentecostal Theology 21, no. 2 (2012): 221–39. http://dx.doi.org/10.1163/17455251-02102004.

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In 1935, the General Council of the Assemblies of God (USA) officially opened the pastorate to ‘matured women…who have developed in the ministry of the Word’. Today, the AG remains the only major conservative denomination to fully affirm female ordination. Unfortunately, this achievement remains largely ignored in contemporary scholarly literature, largely due to the influence of an article by Barfoot and Sheppard in 1980 which dismissed the AG’s official endorsement of clergywomen as having little lasting impact as the denomination matured into ‘priestly’ tranquility. In this article, I argue that such an interpretation is historically outdated. By extending Barfoot and Sheppard’s analysis of the General Council minutes to the present day, we find instead that significant progress has been made. Such a positive trend invites a reappraisal of the Assemblies of God’s scriptural hermeneutic underlying its enthusiastic endorsement of female ordination and also suggests cross-denominational application among similarly inerrantist denominations.

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8

Avis, Paul. "Bishops in Communion? The Unity of the Episcopate, the Unity of the Diocese and the Unity of the Church." Ecclesiology 13, no. 3 (September 23, 2017): 299–323. http://dx.doi.org/10.1163/17455316-01303003.

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This article addresses the current state of ecclesiological dissonance in the Church of England and analyses the theological and pastoral issues that are at stake. It tackles the two ecclesiological anomalies that now face the church and compromise its received polity. (a) The College of Bishops includes bishops who are unable to recognise the priestly and episcopal orders of their female colleagues and are unable to be in full sacramental communion with them. This situation raises the question of the ecclesial integrity of the College of Bishops: is there now a single College? (b) Some bishops are unable in conscience to recognise the priestly ordination of some clergy – male as well as female – within their diocese because these clergy are female or have been ordained by a female bishop. Is it possible for the bishop, in that situation, to exercise a full episcopal ministry in relation to those female clergy? The article goes on to explore, by means of the concepts of reception, economy and charity, whether a modus vivendi is possible that would enable the Church of England to live with these two anomalies with theological integrity.

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9

Young, Frances. "The Church and Mary." Ecclesiology 5, no. 3 (2009): 276–98. http://dx.doi.org/10.1163/174413609x12466137866348.

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AbstractThe aim of this paper is to explore the theme of Mary as 'type' of the Church, and to do so with a bifocal ecumenical perspective. The first section of this paper focuses on the persisting reasons for the Protestant critique of Mariology. Mary's ambiguous role as a model for virginity shifts the focus to the second section, which directs the gaze on Mary as a pattern for all believers, the one who typifies the Church's calling – to bring Christ into the world. Protestants are challenged to take seriously the theological logic underlying Marian devotion; Orthodox and Catholics are invited to consider Mary's priestly role and its implications for the ordination of women.

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10

McTavish, James. "Same-Sex Attractionand the Priesthood." Ethics & Medics 44, no. 4 (2019): 1–4. http://dx.doi.org/10.5840/em20194445.

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Should a person with same-sex attraction live chastely? Can a person with SSA live celibately? Should a person with SSA be ordained? Care has to be taken in asking such questions, remembering that the person with SSA should be treated fairly and with equality. We could also ask these questions of heterosexual persons. In line with current pronouncements of Church teaching, the priestly life appears unsuited for persons with deep-seated SSA. If the SSA is transitory or passing, and the candidate is open to be formed, then there may be no impediments to future ordination. Where the same-sex feelings lie somewhere in between, careful and prudent discernment (as for heterosexual candidates, too) is needed.

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11

Grossi, Vittorino. "Para leer la espiritualidad de Agustín. Elementos espirituales." Augustinus 65, no. 1 (2020): 53–78. http://dx.doi.org/10.5840/augustinus202065256/25713.

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The article deals with the key ideas to understand S. Augustine’s Spirituality, setting in its context the figure of the postconstatinian saint, and discussing the topic of the degrees of sanctity in Saint Augustine. Later, it deals with the various spiritual phases in the writings of Saint Augustine, dividing the life of the doctor of Hippo in two moments, before and after his priestly ordination, pointing out in the second stage the role and function of the Holy Spirit as love and principle of holiness. The importance of spiritual man in the period of the anti-Pelagian struggle is also revealed. It also explains what is for Saint Augustine the spirituality of the heart.

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12

Beozzo, José Oscar. "A ordenação presbiteral de homens casados e o celibato eclesiástico: Intervenções episcopais desaparecidas dos Acta Synodalia do Vaticano II. A retomada do tema no Sínodo Pan-amazônico." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 349. http://dx.doi.org/10.29386/reb.v79i313.1878.

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Elucidar como e, nas entrelinhas, por que a documentação relativa a uma proposta de ordenação presbiteral de homens casados (viri probati), retirada da agenda conciliar, não consta nos Acta Synodaliado Vaticano II é o objetivo do presente ensaio. Essa elucidação veio à tona, graças ao acesso à documentação atinente à proposta e graças à reconstrução de seu itinerário. Na época, a proposta acabou vindo a público e causou notável ruído. Graças a esse percurso é possível recolocar as motivações pró e contra a ordenação de homens casados, fazendo-as ressoar no contexto da Igreja católica na atualidade. O tema está sendo explicitamente retomado nos preparativos do Sínodo Pan-amazônico.Abstract: The objective of the present essay is to explain why the documents related to a proposal for the presbyterial ordination of married men (viri probati) that were removed from the Council’s agenda, were not included in the Acta Synodalia of the Vatican II. This clarification has been viable due to the possibility of access to the documents relevant to the proposal and to the reconstruction of their path. At the time, the proposal was made available to the public and caused a very strong reaction. Thanks to this path it is possible to return to the motivations for and against married men’s ordination, making them reverberate in the present day’s Catholic Church. The theme is being explicitly dealt with once again in the preparations for the Pan-Amazonian Synod.Keywords: Vatican II Council; Priestly ordination of married men; Ecclesiastical celibacy; Pedro Paulo Koop; Pan-Amazonian Synod.

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13

Бельский, Владимир Викторович. "The Vision of the High Priest Jesus (Zech. 3, 1-7) and the Ordination of Priests in the Pentateuch (Ex. 28-29, Lev 8): A Literary and Comparative Analysis." Theological Herald, no. 2(37) (June 15, 2020): 41–58. http://dx.doi.org/10.31802/2500-1450-2020-37-2-41-58.

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Цель исследования - раскрытие особенностей взаимосвязи видения «одежд первосвященника Иисуса» (Зах. 3, 1-7) с описаниями поставления первосвященника в Пятикнижии (Исх. 28-29 и Лев. 8). В рамках сравнения в статье показана тенденция реинтерпретации пророком Захарией жреческой традиции. В этом переосмыслении пророк задействует образы и мотивы как пророческой традиции,так и предания, зафиксированные в хокмической литературе. Использование этих текстов, по мнению автора исследования, позволяет пророку избежать сугубо ритуального понимания текста Зах. 3, 1-7. Автор статьи предпринимает попытку осмыслить место видения первосвященника Иисуса, сына Иоседекова, в композиции изначально существовавшего текста цикла видений пророка (Зах. 1-6). The purpose of the study is to reveal the features of the relationship of the vision of «the garments of the high priest of Joshua» (Zech. 3, 1-7) with descriptions of the investiture of the high priest in the Pentateuch (Ex. 28-29 and Lev. 8). As part of the comparison indicated in the article, the tendency of the reinterpretation of the priestly tradition by the prophet Zechariah is shown. In this rethinking, the prophet uses the images and motives of both the prophetic tradition and the traditions recorded in literature of Wisdom. The use of these texts, according to the author of the study, allows the prophet to avoid a purely ritual understanding of the text of Zech. 3, 1-7. The author of the article makes an attempt to comprehend the place of vision of the high priest Joshua ben-Yehozadak, in the composition of the originally existing text of the cycle of visions of the prophet (Zech. 1-6).

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14

Lipiec, Dariusz. "The Holy Spirit and the Ongoing Formation of Presbyters." Verbum Vitae 37, no. 1 (June 26, 2020): 271–79. http://dx.doi.org/10.31743/vv.4996.

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The Holy Spirit plays a significant role in the process of the ongoing formation of priests. His activity can be perceived in three aspects. (1) He strengthens the charism given during the ordination to the priesthood in such a way that the presbyter is in constant connection with the Father and with the Son. (2) The Third Person of the Holy Trinity raises anew the pastoral love which is necessary for fulfilling the mission of priesthood and which leads to (3) the deepening of the bond between the priest and God. This enhances the priest's pursuit of his own holiness. The priest should actively respond to the Holy Spirit, Who initiates the contact by his engagement, and he should cooperate with Him for the sake of the salvation of the faithful, in order to build God's Kingdom on earth.

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15

Dawes, Gregory W. "Analogies, Metaphors and Women as Priests." Pacifica: Australasian Theological Studies 7, no. 1 (February 1994): 47–58. http://dx.doi.org/10.1177/1030570x9400700105.

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In discussions regarding the ordination of women to the priesthood in the Catholic Church reference is frequently made to the gender symbolism of Scripture. This article examines this gender symbolism, as it is found in Ephesians 5:21–33, to see what relevance it may have to the question of women's ordination. Its conclusion is that it has relevance only if one has already decided (on other grounds) that “headship” is an essentially male quality.

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16

Smith, Patricia. "A History of Women and Ordination. Volume 2: The Priestly Office of Women: God; Gift to a Renewed Church. Second Edition. Edited and translated by Bernard Cooke and Gary Macy. Lanham, MD: Scarecrow Press, 2004. xlvi + 316 pages. $65.00." Horizons 34, no. 1 (2007): 128–29. http://dx.doi.org/10.1017/s0360966900004096.

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17

McDougall, Sara. "Bastard Priests: Illegitimacy and Ordination in Medieval Europe." Speculum 94, no. 1 (January 2019): 138–72. http://dx.doi.org/10.1086/700982.

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18

Davis, Virginia. "Irish clergy in late medieval England." Irish Historical Studies 32, no. 126 (November 2000): 145–60. http://dx.doi.org/10.1017/s0021121400014814.

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This article examines a hitherto unexplored source for the history of the Irish clergy in England — English episcopal ordination lists — to see what they can reveal about Irish clergy in medieval England: their geographic origins, their numbers and, less tangibly, their motivation both for coming to England and for remaining there.Episcopal ordination lists survive, with gaps, for most English dioceses from the later thirteenth century onwards and are the formal records of the diocesan ordination ceremonies held quarterly by bishops or their suffragans, at which men wishing to be ordained to the priesthood were ordained successively to the orders of acolyte, subdeacon, deacon and priest. The ordination lists can add substantially to our knowledge of the vast mass of the medieval clergy, especially the unbeneficed, who frequently remain almost hidden from the historian. Episcopal ordination lists detail information such as the date and place of ordination, the ordinand’s diocese of origin, and occasionally a more precise place of origin and educational qualifications. If the candidate for ordination belonged to a religious order, usually this order and the actual house to which he was attached are listed. Thus these lists can provide a substantial corpus of information, particularly since every member of the clergy ought to be included in the ordination lists as they climbed the ranks of the clerical hierarchy; the same information should be available for everybody, whether they later became an archbishop or found themselves scratching out a living as an underpaid vicar or an unbeneficed mass priest. Over the last few years the computerisation of this material has produced a database of English medieval clergy drawn from the contents of surviving English episcopal ordination lists.

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19

Aldridge, Alan. "Men, Women, and Clergymen: Opinion and Authority in a Sacred Organization." Sociological Review 37, no. 1 (February 1989): 43–64. http://dx.doi.org/10.1111/j.1467-954x.1989.tb00020.x.

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

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20

Percy, Emma. "Women, Ordination and the Church of England: An Ambiguous Welcome." Feminist Theology 26, no. 1 (August 22, 2017): 90–100. http://dx.doi.org/10.1177/0966735017714405.

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The ordination of women in the Church of England has had a long hard road. Other denominations, and other parts of the Anglican Communion took the step, but it was not until the 1990s that the first women priests were ordained in the Church of England itself. Even then, Emma Percy describes the situation as an ‘ambiguous welcome’. Careful provision has been made at every stage for those who not only will not accept women as priests, but require the service of bishops who have not participated in the ordination of women. The path to acceptance for women bishops has also been lengthy and subject to the same caveats and provisions. Percy argues that this reveals an underlying failure to think theologically about gender. She recognizes that there are still profound inequalities in the Church’s treatment of women in leadership.

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21

Storey, R. L. "Ordinations of Secular Priests in Early Tudor London." Nottingham Medieval Studies 33 (January 1989): 122–33. http://dx.doi.org/10.1484/j.nms.3.174.

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22

Nazir-Ali, Michael. "Women Bishops—The Task Ahead." Ecclesiastical Law Journal 6, no. 29 (July 2001): 95–96. http://dx.doi.org/10.1017/s0956618x00000557.

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For some, the possibility of women bishops in the Church of England is to be resisted. For others, it would be a natural progression from women's ordination, first as deacons and then as priests. Last year, General Synod called on the House of Bishops to initiate further theological study on the episcopate in preparation for a debate on the ordination of women as bishops. The resulting working party, which I am to chair, will report during 2002. But what are the theological issues with which we have to grapple?

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23

Kauffman, Christopher J. "Bishop P. Francis Murphy Proposes the Ordination of Women Priests." U.S. Catholic Historian 29, no. 4 (2011): 47–66. http://dx.doi.org/10.1353/cht.2011.0052.

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24

Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.

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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.

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25

Of the Journal, Editorial board. "Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.

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Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.

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26

Stępień, Marek. "Regulamin Papieskiego Kolegium Polskiego w Rzymie z 1866 r. : (cel ustanowienia instytucji, zasady funkcjonowania, personel)." Prawo Kanoniczne 54, no. 1-2 (June 10, 2011): 321–38. http://dx.doi.org/10.21697/pk.2011.54.1-2.13.

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In the middle of the XIX century the founders the Congregation of Resurrectionist Fathers started the effort to create the Polish college in Rome. Besides many obstacles, The Pope Pius IX with decree from 9 March 1866 Polish Pontifical College was established in Rome. In the same year the detailed regulation was officially established. The Polish Pontifical College, was the institution acting under the auspices of The Pope Pius IX. Its aim was to prepare the candidates for priestly ordinations and for working on the territory inhabited by the population of Polish nationality. These territories at those times were under the annexation of Russia, Prussia and Austria. The Cardinal Protector watched over the functioning of the College with the assistance of the two deputes, whose duties were caring, observing if the rules of discipline are obeyed and dealing with the current administration of the College. The Rector could be nominated from the group of the priests from the Congregation of Resurrectionist Fathers, which meant the appreciation of the effort put into establishing the college and the role of The Congregation of Resurrectionist Fathers in its creating. The Regulation assumed the possibility of employing the numerous staff, which hierarchically and legally was supervised by the Cardinal Protector and the two priests deputes. Alumni were obliged to study philosophy, theology and law. Regulation of the Polish Pontifical College in 1866 was created according to the pattern of the Papal Regulation of the College Urbano in Rome. The content of these documents was almost identical. The minor differences were connected with the different aims of these institutions as well as the different hierarchical and legal subordinations. It seems that during the time of applying the rules of the Regulation from 1866 Polish Pontifical College fulfilled well the assumed aims and the tasks.

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27

Terry, Karen J. "Stained Glass." Criminal Justice and Behavior 35, no. 5 (May 2008): 549–69. http://dx.doi.org/10.1177/0093854808314339.

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This article presents the results of the Nature and Scope of Child Sexual Abuse by Catholic Priests from 1950 to 2002. Ninety-seven percent of dioceses (representing 99% of diocesan priests) and 64% of religious communities (representing 83% of religious priests) responded to the request for data. Findings showed that 4,392 priests (4%) had allegations of abuse, 10,667 victims made allegations, and the Church paid (at the time surveys were completed) $572.5 million for legal and treatment fees and as compensation to the victims (more than $1.3 billion to date). The study also provided information on the circumstances of the abuse (e.g., types of sexual acts, location, duration), the offenders (e.g., year of ordination, age, ministry duties, other behavioral problems), the victims (e.g., age and gender, family situation), and the dioceses (e.g., differences in abuse rates by region and population size). Importance of these results for policy and practice is discussed.

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28

Schoenl, William. "BBC broadcasters’ unpublished views on Jung: Priestley and Freeman." International Journal of Jungian Studies 1, no. 2 (September 1, 2009): 158–62. http://dx.doi.org/10.1080/19409050903109355.

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This article shows the unpublished views of J. B. Priestley and John Freeman, two significant BBC broadcasters on Jung. Priestley puzzled over individuation in Jung, but his most striking comment was that H. G. Baynes’ death in 1943 had been an enormous loss to Jungians in Britain. Freeman strikingly commented on Marie-Louise von Franz as the most important person in Jung's life after Emma Jung's death, on Jung's immediate entourage regarding him as a sort of demi-God in his last years, and on India perhaps being more than he could sustain. Freeman acted as co-ordinating editor of Jung's final book, Man and his symbols.

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29

Clarke, Peter D., and Michael C. Questier. "EDITORS’ PREFACE." Camden Fifth Series 48 (September 4, 2015): vii—viii. http://dx.doi.org/10.1017/s0960116315000238.

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The current volume brings together contributions from two separate editors. The first is a collection of texts edited by Peter Clarke that evidence Cardinal Thomas Wolsey's legatine powers to grant dispensations and other papal graces and his exercise of these powers during the 1520s in Henry VIII's realm. The second is a text edited by Michael Questier. It takes the form of glosses on and suggested readings of the Elizabethan statute law which imposed treason penalties on Catholic clergy who exercised their office in reconciling to Rome (i.e. absolving from schism and heresy) and on those who availed themselves of this sacramental power. The rationale for linking these contributions in a single volume is threefold. First, both generally concern Catholicism in Tudor England, especially the authority of Catholic clergy there both before and after the break with Rome. Secondly and more specifically, they regard the role of these clergy as agents of papal authority in Tudor England. Wolsey was appointed as a papal legate in 1518 and obtained legatine powers from successive popes on a scale unparalleled in pre-Reformation England, notably to grant dispensations, and he exercised these dispensing powers there extensively; he was thus the papal agent par excellence in Tudor England on the eve of the Reformation. The Elizabethan ‘tolerationist’ text, by contrast, seeks to deny that Catholic clergy necessarily functioned as agents of papal authority. They were not, therefore, all without exception traitors to the queen, even though one literal reading of the statute book might give the impression that this was what the State had meant. Instead, so this manuscript claimed, the statutes themselves could be read in such a way as to imply that the legislators themselves accepted that the Catholic clergy's priestly functions did not depend exclusively on papal supremacy (unlike Wolsey's legatine status) or even a malign anti-popish understanding of the papacy as a legal and ecclesiastical entity. Therefore the exercise of their faculties could not automatically be interpreted as treasonable. Coincidentally Wolsey's activity as a papal agent led to him being attainted him with treason, and although the charge did not relate to his dispensing powers, four years after Wolsey's fall Henry VIII forbade his subjects to petition Rome or its agents for the kinds of graces Wolsey had issued. He established the Faculty Office to issue such graces instead, and its authority depended on royal, not papal, supremacy. Both contributions, therefore, concern the relationship between Catholic clergy and supreme authority in the English Church, wherever this was deemed to lie. Thirdly, both contributions illuminate the limits of the law and flexibility in interpreting and applying it. Wolsey's graces in effect limited the operation of canon law: his dispensations suspended it in specific instances, notably regarding marriage and ordination; and he also granted licences permitting activity that it normally forbade, such as clergy not residing in their benefices. The ‘tolerationist’ text implies, although with arguments which at times seem rather specious, that the Elizabethan State was, even in its more draconian utterances, to some extent drawing in its horns. Both contributions, therefore, concern apparently binding law which might be relaxed in Tudor England with regard to Catholic clergy (as well as laity in the case of Wolsey's papal graces).

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Barker, Kenneth. "One Day the Rabbi Speculated." Theology Today 48, no. 4 (January 1992): 426–35. http://dx.doi.org/10.1177/004057369204800405.

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“When I got my S'michah—you call it ordination—I was not questioned on my beliefs and I took no oath of any sort”. … “But faith, Rabbi. If you have faith in the majesty and glory of God …” “Ah, but we don't.” “No faith?” The priest was shocked. “None that is enjoined upon us. It is not a requirement of our religion, as it is of yours.”

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Clucas, Rob, and Keith Sharpe. "Women Bishops: Equality, Rights and Disarray." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 158–74. http://dx.doi.org/10.1017/s0956618x13000185.

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In this article we discuss the recent history of the failed draft Bishops and Priests (Consecration and Ordination of Women) Measure, situating this within the broader context of the ordination of women and debates around the Equality Act exceptions for an organised religion. We aim to provide an account of the ways in which equality rights have been implemented in the relevant law; how the Church of England is responding to these rights; and how broader society understands the importance of gender equality and reacts to Synod's rejection of the draft Measure. We analyse these with reference to theories of heteronormativity and scholarship of human rights. In doing so, we aim to explain what is happening in the Church of England and broader society, and draw some conclusions about the current opportunities open to the Church and the state in matters of rights and equality.1

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Jones, Ian. "Earrings Behind the Altar? Anglican Expectations of the Ordination of Women as Priests'." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 462–76. http://dx.doi.org/10.1163/187607502x00293.

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Harvey, Peter Francis. "It's a Total Way of Life? Catholic Priests, Women's Ordination, and Identity Work." Journal for the Scientific Study of Religion 57, no. 3 (August 1, 2018): 547–66. http://dx.doi.org/10.1111/jssr.12530.

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Doe, Norman. "Ordination, Canon Law and Pneumatology: Validity and Vitality in Anglican-Roman Catholic Dialogue." Ecclesiastical Law Journal 8, no. 39 (July 2006): 406–24. http://dx.doi.org/10.1017/s0956618x00006700.

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The subject of the sixth meeting of the Colloquium of Anglican and Roman Catholic Canon Lawyers in Rome 2005 was the Roman Catholic position that Anglican orders are invalid. The meeting employed a canonical framework to explore the status and terms of Apostolicae curae (1896) and the modern applicability of the canonical issues of intent, matter, form, and minister to the question of Anglican orders. The meeting did not examine pneumatological aspects of ordination. This article seeks to set alongside each other the ritual elements of the liturgy for the ordination of priests in both the Anglican and Roman Catholic Churches in their respective canonical contexts. It proposes the value of a pneumatological approach for possible Roman Catholic recognition of the vitality of Anglican orders. A draft of this paper was presented to the seventh meeting of the Colloquium of Anglican and Roman Catholic Canon Lawyers in Johannesburg in February 2006, where it was favourably received.

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Smith, Krista Lynn, and Daphne Pedersen Stevens. "Attitudes of laypersons toward female clergy and priests: testing two theological arguments against ordination." Social Science Journal 40, no. 3 (September 1, 2003): 419–29. http://dx.doi.org/10.1016/s0362-3319(03)00039-9.

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Kiss, Endre. "Márton Áron miért Kolozsváron szenteltette magát püspökké?" Studia Theologica Transsylvaniensia 23, no. 1 (June 10, 2020): 25–34. http://dx.doi.org/10.52258/stthtr.2020.1.02.

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Áron Márton was ordained bishop of Alba Iulia on 12 February 1939 in St. Michael’s Church in Cluj-Napoca, where he had been introduced as the new parish priest only three months earlier. Even today, the question of why his episcopal ordination took place in Cluj-Napoca and not in Alba Iulia remains unanswered. In the foreword of “Imacsokrok Márton Áron püspöknek a Gyulafehérvári Főegyházmegyei Levéltár gyűjteményében” (“Spiritual Bouquets to bishop Áron Márton in the Archdiocesan Archives of Alba Iulia”), published at the end of 2020, bishop emeritus Msgr. Dr. György Jakubinyi answered this question in one sentence: “The most probable reason for the episcopal ordination in Cluj-Napoca appears to be the attachment of the new bishop to the place of his previous pastoral activity,” that is, to Cluj- Napoca. In this study, I try to give a more detailed answer to the question of the place of Áron Márton’s consecration.

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Nash, Sally. "Shame in Youth Ministry: A Typology to Inform Praxis." Journal of Youth and Theology 16, no. 2 (November 21, 2017): 144–64. http://dx.doi.org/10.1163/24055093-01602004.

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This article offers an overview of a typology of shame in relation to youth ministry. The typology was developed by drawing on practical theology and qualitative research methods and was completed for the author’s ordination training as an Anglican priest. The data presented in the article is taken from a separate analysis of responses from youth ministers and youth workers. The six domains of the typology are personal, relational, communal, structural, theological and historical. Implications of the typology for youth ministry praxis are discussed.

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Zagano, Phyllis. "Women and the Church: Unfinished Business of Vatican II." Horizons 34, no. 2 (2007): 205–21. http://dx.doi.org/10.1017/s0360966900004400.

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ABSTRACTThe hope that marked the closing of Vatican II has faded regarding women, who are still restricted from power and authority in the Church. While ordination remains a pressing question, two related questions, those related to married clergy and lay involvement in authority and power, reflect upon the first and on each other. Yet, since power and authority are legally restricted to ordained persons, and given the present objections to women priests, it would seem necessary and possible to restore the female diaconate in order to allow women greater formal and official participation in the Church.

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Tony Setyawan, Yohanes. "Pembelajaran dan Pengetahuan: Studi Mendasari Kemuridan dan Kesaksian Imam." MELINTAS 34, no. 3 (August 29, 2019): 291–315. http://dx.doi.org/10.26593/mel.v34i3.3461.291-315.

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During the initial formation to become Catholic priests, seminarians tend to consider the intellectual formation (study) as merely a requirement to be ordained. Intellectual formation is considered necessary because it orients the seminarians towards their call to be good disciples and their sending as witnesses. Jesus Christ begins his ministry by way of building a community of twelve disciples so that they might have great opportunity to learn from their teacher. In due course, the disciples then become witnesses of Christ’s words and deeds, and are sent to proclaim and to realise the Kingdom of God in the world. These models of learning and formation are applied to the priests-to-be in the Church. The initial formation is a time when seminarians literally become disciples by studying the subjects required by the Church. After their ordination, they will take the role of witness by way of participating in Christ’s offices now carried out by the Church.

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Nessan, Craig L. "Re-invoking the Spirit of Vatican II: The Questions of Married Priests and Women's Ordination." Dialog 52, no. 1 (March 2013): 4–6. http://dx.doi.org/10.1111/dial.12002.

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Pérez, Mariel. "Clérigos rurales, comunidades y formación de las estructuras parroquiales en la diócesis de León (siglos XI-XIII) = Rural Priests, Communities and the Development of the Parochial System in the Diocese of León (Eleventh to Thirteenth Centuries)." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 547. http://dx.doi.org/10.5944/etfiii.31.2018.20576.

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El presente artículo estudia el clero rural de la diócesis de León entre los siglos XI y XIII con el fin de profundizar nuestros conocimientos sobre las transformaciones sociales que implicó la formación de las estructuras parroquiales en el norte ibérico. El trabajo analiza los cambios que se produjeron en la relación entre el clero rural y las comunidades locales en las que ejercían el oficio religioso, tomando en consideración el desarrollo del poder episcopal sobre las iglesias locales y sus clérigos, los requisitos y procedimientos asociados a la ordenación clerical y el nombramiento eclesiástico, el rol que desempeñaban las comunidades rurales en la elección de los clérigos locales, y los conflictos que enfrentaron al clero diocesano con las comunidades por el control de las iglesias locales y sus clérigos.This paper examines the rural clergy of the diocese of León between the eleventh and thirteenth centuries in order to shed light on the social transformation resulting from the development of the parish system in northern Iberia. The study analyzes the changes in the relationship between rural priests and the local communities where they held office. This study takes into consideration the reinforcement of episcopal power over local churches and priests; requirements and procedures associated with clerical ordination and ecclesiastical appointment; the role played by rural communities in the election of their local priests; and the disputes between the diocesan clergy and the communities over the control of local churches and its priests.

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Büchler, Alfred. "Obadyah the Proselyte and the Roman Liturgy." Medieval Encounters 7, no. 2 (2001): 165–73. http://dx.doi.org/10.1163/157006701x00030.

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AbstractIn his Hebrew autobiography, written probably in the 1120s, the Norman proselyte Obadyah cites in Hebrew transcription the Latin version of a verse taken from the prophet Joel (Masoretic Text: Joel 3:4, Vulgate: Joel 2:31). The verse appears in the first Old Testament reading of the mass of the Saturday after Pentecost, one of the five days of the Roman liturgical year on which the ordination of priests and deacons could take place. It was probably the appearance of Joel's prophecy in this context which imprinted the Latin version in the memory of Obadyah, who had been educated as a cleric, and which made him recall it some twenty years or more after his conversion.

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Muessig, Carolyn. "Signs of Salvation: The Evolution of Stigmatic Spirituality Before Francis of Assisi." Church History 82, no. 1 (February 21, 2013): 40–68. http://dx.doi.org/10.1017/s000964071200251x.

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Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is widely held to be the first documented account of an individual miraculously and physically receiving the wounds of Christ. The appearance of this miracle, however, in the first quarter of the thirteenth century, is not as unexpected as it first seems. Interpretations of Galatians 6:17—“I bear the marks of the Lord Jesus Christ in my body”—had been circulating in biblical commentaries since the early Middle Ages. These works posited that clerics bore metaphorical and sometimes physical wounds(stigmata)as marks of persecution, while spreading the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination, and sometimes visibly upon their death. In the eleventh century, Peter Damian articulated a stigmatic spirituality that saw the ideal priest, monk, and nun as bearers of Christ's wounds, a status achieved through the swearing of vows and the practice of severe penance. By the early twelfth century, crusaders were said to bear the marks of the Passion in death and even sometimes as they entered into battle. By the early thirteenth century, “bearing the stigmata” was a pious superlative appropriated by a few devout members of the laity who interpreted Galatian 6:17 in a most literal manner. Thus, this article considers how the conception of “bearing the stigmata” developed in medieval Europe from its treatment in early Latin patristic commentaries to its visceral portrayal by the laity in the thirteenth century.

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Stępień, Marek. "Erygowanie i początki funkcjonowania Papieskiego Kolegium Polskiego w Rzymie w XIX w." Prawo Kanoniczne 53, no. 3-4 (October 15, 2010): 245–59. http://dx.doi.org/10.21697/pk.2010.53.3-4.12.

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In the middle of the XIX century the Ressurectionist Fathers started the effort to create the college for the candidates preparing for the ministry (priesthood). Not forgetting about convincing the Pope to this initiative the funds were gathered. The Princess Zofia Odescalchi contributed greatly to this project and founded many grants for Polish alumns studying in the college. Together with the Count Włodzimierz Czacki she solicited in the Apostolic See for creating the college. The project, however, encountered many obstacles because of the lack of funds as well as the strong diplomatic opposition from the Russian and Prussian side. In spite of the diplomatic efforts especially in Russia, which opposed of the establishment of the college, in May 1865 the Pope ordered to create the Pontifical Committee for creating Polish College. In the same time cardinal Antonelli, Secretary of state of the Apostolic See, signed the nomination decrees of the members of the Committee. The president of the Committee became the cardinal Mikołaj Paracciani Clarelli. The Pope Pius IX strongly supported this initiative and with decree from 9 March 1866 Polish Pontifical College was established in Rome, nominating the previous day Priest Peter Semeneka the First Rector of the College. The Statute of the College was confidential, approved and divided into ten articles. The Polish Pontifical College, acting under the auspices of the Pope, was destined to educate young Polish people in the scope of philosophy, theology, the canonical law as well as preparing them for priestly ordinations. At cardinal vice-rector’s request the rector of the college was nominated by the Pope. The formal opening of the college was at 24 March 1866 and the next day six alumns started studying in the college. Among them was Józef Sebastian Pelczar, later the Bishop of Przemyśl beatified and canonized by the Pope John Paul II. The Polish Pontifical College has been functioning continuously since more than hundred and forty years.

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Morris, Philip. "Governing Body of the Church in Wales." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 94–97. http://dx.doi.org/10.1017/s0956618x09001719.

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In April, a Bill was considered to enable women to be consecrated as bishops. The most crucial amendment for consideration was that ‘the Bench of Bishops will provide pastoral care and support for those who in conscience cannot accept the ordination of women as priests and bishops through the ministry of an Assistant Bishop or Bishops’. The Archbishop resisted the amendment on the grounds that, if it were passed, the Church would be appointing a male bishop who had doubts about the validity of the orders of a woman bishop. Such a bishop and his followers would have real doubts as to whether the sacraments presided over by her were real sacraments, and real doubts about whether anyone ordained by her, male or female, was actually ordained.

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Walker, Lee, and Lawrence D. Walker. "“Anniversary Reaction”: Important Events and Timing of Death in a Group of Roman Catholic Priests." OMEGA - Journal of Death and Dying 21, no. 1 (August 1990): 69–74. http://dx.doi.org/10.2190/3pp4-xvvd-7dle-86a6.

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The death dates of a sample of 1038 Roman Catholic priests from three dioceses were compared with dates of ceremonial (Christmas and Easter) and personal (birthday and day of ordination) anniversaries to test for relationships that might support either a social integration model (postulating a dip before and a rise after in number of deaths around special holidays or anniversaries) or the more psychological opponent-process model, which anticipates a rise and fall of deaths around special dates linked to the affective significance such events carry for the individual. The data were analyzed using chi-square tests for association. There were no meaningful patterns of death around any anniversary. These results suggest either that there is no association between time of death and important anniversaries, or that the important event may be so unique to each individual that it is not amenable to group analysis.

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Deutscher, Thomas. "The Growth of the Secular Clergy and the Development of Educational Institutions in the Diocese of Novara (1563–1772)." Journal of Ecclesiastical History 40, no. 3 (July 1989): 381–97. http://dx.doi.org/10.1017/s0022046900046534.

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The Counter-Reformation initiated a long period of growth in the numbers of the secular and religious clergy of Catholic Europe. Mario Rosa has observed that in Italy the clerical population reached its peak in the first half of the eighteenth century, when Montesquieu described the peninsula as a ‘monk's paradise’, and that it declined thereafter as reformist governments attempted to curb the religious orders and restrict new ordinations to the priesthood. According to Rosa, in the early eighteenth century the Italian Church had a ‘plethora’ of poorly trained priests who lived on the meagre sums provided by their patrimony and sought to improve their lot by obtaining benefices and endowments. In spite of the efforts of the hierarchy to improve clerical education, Rosa continues, Italian seminaries lacked adequate resources to train the great numbers of clerics.Rosa's observations about the expanding ecclesiastical population before the mid-eighteenth century are borne out by statistical evidence to be found in the archive of the northern diocese of Novara, where numbers of secular or diocesan priests tripled between the early seventeenth century and the middle of the eighteenth. The purpose of this paper is to analyse the composition of the Novarese priests and to test the applicability of Rosa's observations about the economic status and education of the Italian clergy to the diocese of Novara.

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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.

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Sani, Fabio, and Steve Reicher. "Contested identities and schisms in groups: Opposing the ordination of women as priests in the Church of England." British Journal of Social Psychology 39, no. 1 (March 2000): 95–112. http://dx.doi.org/10.1348/014466600164354.

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50

Wolf, Hubert. "O celibato sacerdotal na história da Igreja católica: Amazônia – Novos caminhos." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 336. http://dx.doi.org/10.29386/reb.v79i313.1877.

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Esta contribuição pretende demonstrar que, na História da Igreja católica, a junção entre celibato e sacerdócio nunca foi absoluta e que, portanto, a ordenação de homens casados, que se espera seja deliberada pelo Papa e pelos Bispos no próximo Sínodo Pan-amazônico, não significa uma ruptura com a Tradição eclesliástica. Com efeito, o celibato sacerdotal não é nem um preceito divino, nem uma ordem de Cristo, nem uma disposição apostólica, mas sim, o resultado de uma contínua avaliação custo-benefício. Em perspectiva sincrônica e diacrônica, o Autor ilustra a evolução histórica da junção entre celibato e sacerdócio, chegando à conclusão de que a verdadeira mudança histórica na legislação referente ao celibato aconteceu em 1917. Em seis teses ele demonstra que os argumentos aduzidos em favor do celibato sacerdotal, aos quais a Igreja, no decorrer dos séculos, recorreu e sempre lançou mão de um novo toda vez que um antigo já não convencia, estão quase superados. Na verdade, do ponto de vista do custo-benefício o problema da drástica carência de padres bem como o dos escândalos dos abusos sexuais pedem que a Igreja, finalmente, tome posição em favor da ordenação de homens casados. Isso, tanto para prevenir possíveis fatores de risco decorrentes da obrigação da vida celibatária, quanto para aumentar o número de padres, para que os fiéis de todos os lugares e com mais frequência possam celebrar a Eucaristia, para onde converge e de onde emana toda a ação da Igreja.Abstract: This contribution intends to show that in the history of the Catholic Church the connection between celibacy and priesthood has never been absolute and therefore the ordination of married men - that we hope will be discussed by the Pope and by Bishops in the forthcoming Pan-Amazonian Synod - does not mean a rupture with the ecclesiastical Tradition. Indeed, the priests’ celibacy is neither a divine precept, nor one of Christ’s commandment nor an apostolic disposition but rather the result of a continuous cost-benefit evaluation. In a synchronic and diachronic perspective, the Author illustrates the historical evolution of the connection between celibacy and priesthood, coming to the conclusion that the true historical change in the legislation with regard to celibacy happened in 1917. In six thesis he shows that the arguments put forward in favour of the priests’ celibacy, arguments to which the Church, for centuries, has appealed (and always put forward a new one whenever one of the old ones was no longer persuasive enough) are almost obsolete. In fact, from a cost-benefit point of view, the problem of the drastic shortage of priests as well as the sexual abuse scandals demand that the Church will finally take a position in favour of the married men’s ordination. And this is so both in order to prevent possible risks resulting from the celibate life and to increase the number of priests so that the faithful from all areas may more often celebrate the Eucharist to where converges and from where emanates all the actions of the Church.Keywords: Catholic church; Priesthood; Celibacy; Apostolic tradition; Viri probati.

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