Dissertations / Theses: 'Priests'

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Dyson, Gerald P. "Contexts for pastoral care : Anglo-Saxon priests and priestly books, c. 900-1100." Thesis, University of York, 2016. http://etheses.whiterose.ac.uk/13367/.

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This thesis is an examination and analysis of the books needed by and available to Anglo-Saxon priests for the provision of pastoral care in the tenth and eleventh centuries. Anglo-Saxon priests are a group that has not previously been studied as such due to the scattered and difficult nature of the evidence. By synthesizing previous scholarly work on the secular clergy, pastoral care, and priests’ books, this thesis aims to demonstrate how priestly manuscripts can be used to inform our understanding of the practice of pastoral care in Anglo-Saxon England. In the first section of this thesis (Chapters 2–4), I will discuss the context of priestly ministry in England in the tenth and eleventh centuries before arguing that the availability of a certain set of pastoral texts prescribed for priests by early medieval bishops was vital to the provision of pastoral care. Additionally, I assert that Anglo-Saxon priests in general had access to the necessary books through means such as episcopal provision and aristocratic patronage and were sufficiently literate to use these texts. The second section (Chapters 5–7) is divided according to different types of priestly texts and through both documentary evidence and case studies of specific manuscripts, I contend that the analysis of individual priests’ books clarifies our view of pastoral provision and that these books are under-utilized resources in scholars’ attempts to better understand contemporary pastoral care. Furthermore, this thesis will expand the corpus of manuscripts thought to have been used by Anglo-Saxon priests. In particular, I will argue that London, British Library, Cotton Vespasian D. XV and Warsaw, Biblioteka Narodowa, I. 3311 (the Warsaw Lectionary) are best understood as Anglo-Saxon priestly manuscripts.

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2

Downey, Donald David. "The retirement of diocesan priests." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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3

Sunardi, Yulius. "Predictive factors for commitment to the priestly vocation| A study of priests and seminarians." Thesis, Marquette University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3646926.

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The present study examined factors for priestly commitment and the relationship between priestly commitment and well-being of Catholic priests and seminarians. While evidence for the effectiveness of assessment in identifying the suitability of applicants to the priesthood and evaluating the general psychological health of priests and seminarians has been well documented, the effectiveness of assessment in predicting commitment to the priesthood remains under question. This study addressed such an issue by identifying the individual and sets of factors for priestly commitment using a sample of 120 priests and 52 seminarians.

Through Hierarchical Multiple Regression analyses, the present study examined the extent to which demographic factors (e.g., age and vocational status), social factors (e.g., parental environment, family religiosity, and religious experience), psychological factors (e.g., big five personality traits, defensiveness, gender characteristics, and loneliness), and religious factors (e.g., religious orientation, religious coping, spiritual support, sacred view of the priesthood, and relationship with bishop/superior) affect priestly commitment. And, through Multiple Regression, this study examined a correlation between priestly commitment and well-being.

The results indicated that, when demographic, social, and psychological variables were controlled, an increased level of agreeableness, defensiveness, masculinity, intrinsic religious orientation, sacred view of the priesthood, and relationship with bishop/superior were associated with an increased level of affective commitment, whereas the increased level of parental care, extraversion, and loneliness were associated with a decreased level of affective commitment. Parental overprotection, extraversion, and loneliness positively correlated with thought of leaving the priesthood, whereas masculinity, sacred view of the priesthood, and relationship with bishop/superior had negative correlations. Extrinsic religious orientation had a positive correlation with continuance commitment. In contrast to the previous studies, demographic variables were insignificant. The study also found indirect effects of religious variables on the significant correlations between parental care and affective commitment and between agreeableness and affective commitment.

Specific to well-being, this study found that affective commitment was positively correlated with affect balance, psychological well-being, and religious well-being, while continuance commitment and thought of leaving the priesthood had negative correlations with psychological well-being. Finally, thought of leaving the priesthood was correlated negatively with affect balance.

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Melchior, Gerald P. "A canonical analysis of priest personnel norms on the assignment, and transfer of Omaha Archdiocesan priests." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Tiemeyer, Lena-Sofia. "Priestly rites and prophetic rage : post-exilic prophetic critique of the priesthood /." Tübingen : Mohr Siebeck, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2838710&prov=M&dok_var=1&dok_ext=htm.

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Fitzsimmons, Gerard Michael. "Canon 517.2 parish ministry without priests? /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Aamont, Christina. "Priests and priestesses in Mycenaean Greece." Thesis, University of Nottingham, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437026.

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Williams, Anthea Elizabeth. "Priests in the making or priests already? : life stories of candidates for ordination in the Church of England." Thesis, University of East London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.533018.

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At a time when the Church of England was encouraging a greater variety of forms of professional ministry, but still retained selection criteria reflecting earlier organizational norms, my diocesan work with ordination candidates became a journey of exploration worth taking whatever the outcome. In this context, I collected rich life-story narratives using the Biographic-Narrative Interpretive Method, twenty-one of which later became the raw material for this study. As I began my research, I noticed in Michel Foucault's 1981-2 lectures at the College de France, published as The Hermeneutics of the Subject, significant correspondences between his concern with the relationship between the subject and truth, and the narratives of those with whom I had worked in the ministerial vocational context. I asked the central research question: Do these narratives of religious subjects show signs of a concern for the relationship between the subject and truth - of the subject progressively aligning itself with the truth that it thinks? I argued that, in spite of Foucault's assertion in his lectures that Western theology is fundamentally inimical to the survival of that 'spirituality' he sees as the progressive alignment of the self with truth, his extension of the term 'spiritual exercises' used by Pierre Hadot opens the way for a new theological appreciation of philosophy as a way of life. I found, by posing to the narrative material six questions designed to test the presence of 'spirituality' in the lives of ordination candidates, that the idea of the progressive alignment of the self with truth seemed to be alive and well in vocational theological discourse. This conclusion was reinforced at the institutional level by my discourse analysis of a vocational publication, Ministry in the Church of England. Having conducted semi-structured interviews with my subjects, which confirmed my findings further, I then discovered, in a detailed narrative analysis of all the interview material provided by four selected subjects, evidence for the self-constituting capability of narrative as a 'spiritual practice of the self'.

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Li, Weiping. "The Continuing Formation of Priests in China." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/489.

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With a deeper reflection on the case of Fr. Haibo Wang and based on my personal experience and research, this essay aims to explore the urgent need of continuing formation of priests in China by looking into the historical background of the Church in China and inadequate seminary formation; giving some theological reflections; and then suggesting a pastoral plan.

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Yang, Der-Ruey. "The education of Taoist priests in contemporary Shanghai." Thesis, London School of Economics and Political Science (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405603.

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This thesis is an analysis of the means by which Taoism as an ancient religious tradition is reproduced in contemporary Shanghai - the largest commercial metropolis in 'post-socialist' China. More specifically, it investigates the tension between "modern schooling" and "traditional apprenticeship" in the state-sponsored formal schooling of Taoist priests organized by the Shanghai Taoist Association through its affiliated school - the Shanghai Taoist College. Through examining the institutional context, the teaching/learning practices, and the politico-economic conditions of modem Taoist schooling, this thesis argues that the modern Taoist schooling is actually a measure of Chinese government to impose its programme of modernization by 'modernizing' or 'reinventing' rather than to 'perpetuating' Taoist tradition. It tends to impart Taoist novices with a modern habitus, which is characterized by the inanimate, alienating temporality and its associative knowledge paradigm corresponding to the irresponsive, rigid, socialist public-supply economy. However, modern Taoist schooling does not succeed in transforming current Taoist priests as its modernizing effect is first neutralized by the most essential and most traditional module of their curriculum - ritual skill training - and then further sabotaged by the traditional economic pattern that the graduate students must adopt for survival. Hence, although modem schooling and its relevant institutions do effect a major impact on official Taoism in current Shanghai, current Taoist priests nevertheless gradually take up the characteristic habitus of their predecessors - with an the animistic, responsive temporality, a knowledge paradigm based on practical skills, and a mixed politico-economy that incorporates market economy, gift economy, and tributary economy. As a result, despite some setbacks caused by the state's modernization programme, the traditions of Taoism are still thriving - in various syncretic forms.

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Madden, Jeffrey D. "Personality and occupational stress in Roman Catholic priests /." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487681148541544.

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Dykema, Peter Alan 1962. "Conflicting expectations: Parish priests in late medieval Germany." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282607.

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This study investigates the expectations various groups in late medieval German society held of their parish priests and how these expectations were mediated through specific relationships. By analyzing the qualities, skills, duties and services required of the parish clergy by those in the priest's own social network--the episcopal and patronal structures above him and the parish and clerical communities around him--this study reveals the mutual obligations and contradictions inherent in the priest's situation. The strategies employed by individuals and groups to articulate and enforce their demands are examined as well as the means by which priests could negotiate or resist in order to protect their own interests. The result is a web of expectations, the individual strands of which are inspected in three major parts of the study, corresponding to the demands of the episcopal hierarchy, the intentions of a late medieval movement to educate the simple priest, and the perspective from the parish. In fifteenth-century Germany, the bishops of Constance sought to reduce their crushing debt by introducing new taxes upon the clergy of the diocese. The parish priests banded together and defied the bishop in 1492, negotiating a payment favorable to them. Another source of revenue directly contradicted diocesan law as bishops tolerated the presence of concubines among their priests in return for the payment of an annual fee. Manuals for parish priests were in high demand throughout the late medieval period; their popularity only increased after the invention of the printing press. Written to inform priests how to carry out their daily duties and avoid sacrilege, these manuals helped to steer the basic training of the parish priest toward a vocational profile combining the aura of the cultic priest with the standardized efficiency of the professional minister. Perspective from the parish encompasses the differing viewpoints of patron, priests and parishioners. The case of Wurttemberg reveals how Count Eberhard (†1496) used parish resources in an attempt to reshape devotion in his lands. In towns and villages served by a number of priests, a local clerical brotherhood often existed alongside lay parish structures. Conflict and cooperation is measured both between the clergy and the laity as well as within the ranks of the priests themselves.

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McGee, Maria. "Men are like a chest of drawers- women are like a wardrobe : - A qualitative comparative study about gender structure within The Church of Sweden -." Thesis, Linköping University, Department of Behavioural Sciences and Learning, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-16760.

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1958 was the year women became recognized as priests in The Church of Sweden- this event formed the initial idea for the study. This is a qualitative comparative inquiry, which seeks to understand gender structures within The Church of Sweden. It has its focus on men and women’s working conditions, which includes their experience of reality and their experienced differences and similarities in their role as priests. Six priests from one concealed diocese have been interviewed and the methodological approach is induction, which has been applied to best ability. Cross-case analysis has been implemented to enable comparison of gender conditions. Through the stage of analysis the data have been interpreted with an open mindset and was not structured in groups by male vs. female. This allowed patterns to emerge with all possibilities, not only with gender taken into consideration. Organizational and gender theories along with previous research have been the main resource for this project. The historian Yvonne Hirdman and the scientist Rosabeth Moss Kanter are two theorists in whom the results are mainly based upon, together with statements and quotations from my informants. The findings in this thesis are due to structural and gender mechanisms. A suggestion to discard the theological conviction and defining resentment against female priests as an issue solely determined by working environmental problem is to be considered. The main differences found in gender due to a structural consequence are the experience of career opportunities and discrimination. It is clear that the structure of The Church of Sweden limits ones career opportunities within a position but also sets limitations due to the lack of higher alternative positions. The women in my study have been victims of the structural powers of men and/or organizations, which could be understood through Kanter´s three-factor theory. The female priests are all struggling with their working description, the assumption of gender difference in this issue is to be drawn. This is also true when it comes to the informant’s role as priests. There are expected differences in leadership between men and women and women are being compared to their male colleges which is an indication of Hirdman´s theory A vs. a. Female vicars working conditions as well as the hierarchy system of The Church of Sweden are suggestions of further studies in the field.

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Lafferty, David M. "Constructing priests' spiritualities fashioning spiritual practices and integrating spirituality in the lives of Roman Catholic diocesan priests in the United States /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Kiffman, Robert M. "The implementation of universal law in Canada in the matter of decent support for active diocesan priests and diocesan priests in retirement." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10212.

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The implementation and application of the universal law by the Canadian Conference of Catholic Bishops and particular churches will have a profound effect upon the quality of life for Roman priests in active ministry and priests in retirement in Canada. The obligation of the churches to provide decent support and residence is clear. However, what is the situation of a priest facing retirement today? Chapter One provides the theological foundations and treats some of the canonical issues. Church documents, which provide the Church's teaching in the matter of social justice, establish the theological foundations of decent support and residence. The Christian virtue of justice applies in a context of commutative and distributive justice. Sacramental orders occasions participation in the official ministry of the Church, a share in the mission of the Church and the diocesan bishop, and integration into the sacerdotal college. The worker is worthy of his pay but support is also due should a priest be incapable of ministering. Chapter Two examines Christus Dominus, Ecclesiae sanctae, 1, and its expression in canon 538, S 3. The bishops' conference and diocesan bishops are to provide appropriate support to parish priests who retire. Bishops are to establish norms in this regard. Chapter Three considers some of the financial elements involved in providing support and residence to retired or incapacitated clergy with particular focus on canon 1274. Chapter Four considers the application of universal law to norms established by the Canadian Conference of Catholic Bishops and other selected conferences. The author notes important differences and provides a critique. Chapter Five examines briefly two Canadian diocesan pension plans and the concrete effect on Father Anypriest. (Abstract shortened by UMI.)

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Lau, Walter Chak-Wah. "The commission of Israel as a kingdom of priests." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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West, Nick. "Agents of transmission: Egyptian priests and traditional sacerdotal lore." Thesis, University of Reading, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.577773.

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The thesis explores the extant evidence concerning the transmission of traditional sacerdotal lore by Egyptian priests into the wider Mediterranean during the Hellenistic and Roman periods. I focus on the following research questions. 1) What does the fragmentary evidence tell us about the activities of Egyptian priests concerning the transmission of sacerdotal lore? 2) What is the range of information disseminated by Egyptian priests into a Greek cultural milieu? 3) How influential was the literary output of Egyptian priests upon subsequent Greek writers? 4) Should we distinguish sharply between literary personae impersonating Egyptian priests and historical priestly individuals? 5) How do notions of the Egyptian priesthood in Graeco-Roman literature from the Hellenistic and Roman periods compare with earlier Greek literature? 6) How have modem scholars interpreted the notion of Egyptian priestly transmission and what role does this notion play in hypotheses concerning magical traditions such as characteres'l 7) How does priestly agency affect current beliefs about Greek and Egyptian cultural interaction? The thesis may be divided roughly into two distinct parts. The first, comprising chapters one to four, focuses on literary texts while the second, comprising chapters five to seven, analyses a variety of Late Antique magical artefacts. Chapter one compares the Osiris myth of Plutarch and Diodorus with native Egyptian sources in light of the influence of Manetho. Chapter two explores the influence of Chaeremon on subsequent Greek authors on animals and religious practices. Chapter three examines the relationship between Greek zoological notions of Egyptian animals and the allegorical interpretation of hieroglyphics. Chapter four reassesses the Hieroglyphica of Horapollo in light of sacerdotal presentation strategies in Iamblichus' De Mysteriis and other texts. Chapter five explores priestly influence on iconography found in Late Antique magical gems and papyri. Chapters six and seven reassess the purported Egyptian background and Egyptian priests' contribution to the magical characteres. - 2-

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Au, Ho Vanessa, and 區皓. "Buddhist monks and Daoist priests in Jinyong's "condor trilogy"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B42925848.

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Hoard, Laurie. "Ancient Egyptian priesthood." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Berberian, Glyssie Mills. "The chief priest Zadok in tradition and history." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Waltermire, Bradley J. "Princes, priests, and people : is Saudi Arabia the next Iran /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Sep%5FWaltermire.pdf.

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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, September 2005.
Thesis Advisor(s): Glenn E. Robinson, Dorothy Denning. Includes bibliographical references (p. 91-98). Also available online.

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Lon, Yohanes Servatius. "The right of association and its application to secular priests." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/10121.

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The right of association is a natural right founded on the social nature of human beings. As a natural right it is inherited by every person, and therefore, it is to be preserved, protected and promoted by all people, by every government and legal system. As members of the human society, the secular priests enjoy this right and the Church has formally recognized it in its legislation. Thus the 1983 Code of Canon Law contains several norms governing the establishment, scope, limitations, and different aspects of the association of secular priests. Canon 278 of the 1983 Code presents principles related to this association in light of the nature and dignity of priesthood. The canon promotes the associations which foster holiness of secular priests, provide fraternal assistance in their priestly ministry, and promote unity among themselves and their bishop. All these principles imply that the right of association of secular priests is always exercised within the context of ecclesial communio. The limitations set forth in the Code are not solely to defend the right of association, but also to safeguard the dignity of priesthood and the rights of others in the Church. Rights in the Church are essentially ecclesial by their very nature. Therefore, competent ecclesiastical authority has the right and responsibility to respect this right, to recognize the statutes of the association, to see that secular priests refrain from establishing or joining associations which are not compatible with priestly dignity, and to oversee their wellbeing with a fraternal spirit and pastoral solicitude. In brief, the statutes of these associations should take into account the freedom of secular priests, the nature and mission of the Church as communio and missio, the common good of the Church, the dignity of clerical state, and the competence of the Church's authority.

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Hennessey, Roger. "Anglican priests on priesthood : from representative person to integrative symbol." Thesis, University of East Anglia, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327132.

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The thesis is divided into three sections which are a review of literature concerned with the Anglican priesthood, a description of the research methodology, and an analysis of the data collected by interviewing 35 Anglican clergy. The literature review traces the stages of becoming a priest, from vocation through to selection, formation and ordination. At each stage it asks what a priest is expected to do, and what a priest is expected to be. As the review proceeds it will be seen that there are different opinions about these questions. The review concludes by showing how the literature divides into those who tend towards seeing the priest as functional, and those who tend towards a symbolic understanding of the ministry. The research methodology is grounded theory. In summary this involved interviewing priests, asking them about what they believe, what they do, and ways in which they understand both themselves and their priesthood. The data from these interviews provided a grounded base of personal experiences upon which to rest the analysis of priesthood. The data analysis begins with priests' descriptions of themselves as being representatives of God and the people. These descriptions lead to the construction of a triangular shaped "map" of the terrain upon which priesthood happens. The map, or "arena of operations", follows through the analysis and it is bounded by three aspects - namely, the Individual person, the Community of people, and God. In the data priests' claims to be representative people are thoroughly explored but, out of the exploration, evidence emerges that their representative activities and their daily routines may lead to an additional understanding of priests being integrative of the Individual, the Community, and God. Evidence is presented to suggest that the priest who is fully operational in the three cornered arena may have moved beyond being a representative person and towards being the facilitator and symbol of the integrative.

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Menocal, Lydia María. "Preparing priests for the pastoral care of a multicultural diocese." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Ndeanaefo, Aloysius Okey. "Priests' Perceptions of the Leadership Styles of U.S. Catholic Bishops." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5506.

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The United States Catholic bishops have used their authority to address the child sexual abuse scandal, but it has been problematic that no one has yet evaluated their exercised leadership styles. In this phenomenological study, I explored U.S Catholic priests' perceptions of the bishops' leadership styles related to how they handled the child sexual abuse scandal. Knowing the bishops' leadership styles was paramount to fill the research gap. The theoretical frameworks underpinning this study were transformational leadership, transactional leadership, charismatic leadership, and servant leadership. Data collected through interviews with 11 Catholic priests revealed their perceptions of how the behavioral characteristics of each leadership style influenced the management of the child sexual abuse scandal. Collected data were deductively coded, then subjected to a thematic analysis procedure. The research findings highlighted the bishops' predominant use of servant leadership style. The resulting themes were that (a) the bishops felt they were forced to listen, (b) they lacked the charisma to convince, (c) they were more interested in protecting the church, and (d) they paid remunerations to victims. The U.S Catholic bishops would benefit from this study as it reveals the remaining gaps in their predominant use of servant leadership style. The positive social change implications point to the bishops' using this study to facilitate more effective leadership styles when handling and preventing similar future crises while collaborating with the clergy, the religious, the faithful, and law enforcement officials in creating and sustaining awareness of child abuse prevention policy to avert future harms.

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Lattanzi, Giulia <1986&gt. "Priests, Poets, Criminals, Lunatics: The Detective Fiction in Chesterton's Works." Master's Degree Thesis, Università Ca' Foscari Venezia, 2012. http://hdl.handle.net/10579/2265.

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In questa tesi ho analizzato tre raccolte di racconti gialli di Chesterton: The Farther Brown Stories, The Poet and the Lunatics e The Paradoxes of Mr. Pond, i cui protagonisti sono tre straordinari investigatori dilettanti. La predilezione di Chesterton per il genere giallo si spiega partendo dal presupposto che esso fosse quello che più si avvicinava al suo atteggiamento intellettuale nei confronti del mistero della vita.

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

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Marshall, Peter. "Attitudes of the English people to priests and priesthood, 1500-1553." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332959.

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Vesteinsson, Orri. "The Christianisation of Iceland : priests, power and social change 1000-1300." Thesis, University College London (University of London), 1996. http://discovery.ucl.ac.uk/1317508/.

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The dissertation deals with the institutional development of the church in Iceland from the 11th century to the end of the 13th and the influence of the church on the development of secular power structures in the same period. It is concerned mainly with identifying and describing factors which explain how the Icelandic church was originally fostered by the aristocracy; how the chieftains' involvement with the church helped them consolidate their authority and accumulate more power; how the church only very slowly began to create its own identity and how class-consciousness among clerics developed. The question of cult-continuity is considered and the sources for the history of the church in the 11th century are subjected to scrutiny. The importance earlier scholarship has attached to the early 12th century as a formative period of the Icelandic church is reconsidered. The introduction of the tithe in 1097 is discussed in detail and its significance subjected to revaluation. Evidence for early church building is assembled and the development of ministerial organisation is described. Particular emphasis is attached to the definition of church-ownership in the 12th century and a new interpretation of the church's bid for increased control over ecclesiastical property in the late 12th century is presented. The social origins of the bishops are considered and their administration and political involvement is described. Emphasis is put on studying the changing social status of priests, from being mainly chieftains or influential farmers, to whom ordination was a means to augment their temporal authority, to becoming younger and illegitimate sons who by the mid 13th century had adopted an ecclesiastical identity and who differentiated between secular and ecclesiastical interests.

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OÌ„, Ceallaigh S. J. M. "Landlords, priests and people : Cloughaneely and north-west Donegal 1830-1890." Thesis, Queen's University Belfast, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421012.

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Hennessey, Daniel F. "Saint Peter the Apostle: Model for Priests of the New Evangelization." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:104222.

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Thesis advisor: Margaret E. Guider
Thesis advisor: Thomas D. Stegman
The purpose of this thesis is to present the theme of the New Evangelization from an historical perspective and to propose the Apostle Peter is a good example for priests who are intent on advancing the New Evangelization. The thesis, whose primary audience is the priest, consists of three chapters. The first chapter, "Evolving Understanding of Mission: On the Way to the New Evangelization", focuses on the Church‘s development of understanding of mission and evangelization from the early 20th century to the early 21st century. It draws insights from three major periods in the life of the Church, including the pontificates of Pope Benedict XV, Pope Pius XI, Pope Pius XII, and Pope Saint John XXIII (1914-1963), the Second Vatican Council (1962-1965), and the pontificates of Pope Paul VI, Pope John Paul I and Pope Saint John Paul II (1963-2005). The second chapter, "New Times Call for New Approaches: The New Evangelization More Deeply Understood", continues by presenting insights about the New Evangelization as gained from Benedict XVI and the Synod for the New Evangelization for the Transmission of the Faith. The third and final chapter, "Peter the Apostle, Disciple and Evangelist: Revealed through Encounters with Christ" focuses on the specific theme of how the apostle Peter serves as an exemplary model for priests as disciples and evangelizers. This chapter analyzes five Scripture passages that describe Peter‘s encounters with Jesus Christ and his evolving self-understanding as disciple and evangelizer. It will also presents reflections on the implications of these passages for priests committed to the New Evangelization
Thesis (STL) — Boston College, 2014
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Ugwokaegbe, Paul U. (Paul Ugochukwu). "Adlerian Life-Style, Social Interest, and Job Satisfaction Among Catholic Priests." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc332752/.

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The purpose of this study was to seek an understanding of the problem of low morale among Catholic priests based on the principles of Individual Psychology. The relationship of Adlerian life-style and social interest to job satisfaction among 210 pastors randomly selected from 13 of the 14 Catholic dioceses in Texas was investigated. The Life-style Personality Inventory (LSPI) was used to measure the Adlerian life-style. The Social Interest Scale (SIS) was used to measure the Adlerian concept of social interest. The Job Descriptive Index (JDI) was used to measure job satisfaction.

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Johnston, James Vann. "Fostering and preserving the common life of diocesan priests canon 280 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Vésteinsson, Orri. "The Christianization of Iceland : priests, power, and social change 1000-1300 /." Oxford : Oxford university press, 2000. http://catalogue.bnf.fr/ark:/12148/cb372169700.

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Black, Brian. "Dialogue as discourse : priests, kings and women in the early Upanisads." Thesis, SOAS, University of London, 2003. http://eprints.soas.ac.uk/29281/.

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The purpose of this thesis is to provide a discourse analysis of the early Upanisads, focusing primarily on the dialogues. We will pay close attention to character development and the description of social situations. In looking at the dialogues, we will argue that the literary presentation of the philosophical ideas is an integral part of the claims that Upanisadic composers were making about reality. Brahmin composers use the dialogue form to explicitly connect particular people, practices and institutions with philosophical ideas. The Upanisads establish the proper mode of conduct for four kinds of dialogical situations; lessons taught by a brahmin teacher to a brahmin student; debates between brahmins and other brahmins; discussions between brahmins and kings; and conversations between brahmins and women. These dialogues serve to outline to both brahmins and their dialogical partners, the proper techniques by which individuals discuss philosophy. This thesis is organised into four main sections. Each section also deals with a particular institutional practice through which brahmins discuss religio-philosophical ideas. The discussions between teachers and students are linked to initiation; conversations between brahmins and other brahmins are presented in the form of a debate; discussions between brahmins and kings are connected to the court and the conversations between brahmins and their wives are linked to household. When we look at the Upanisads in this way, we can better understand their differences from previous Vedic texts, which primarily concentrate on the sacrifice, and how they thus represent a shift in how knowledge is constituted in early historic India.

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Lon, John Servatius. "Indonesian bishops' conference and priestly formation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Gaffney, Christopher. "Priests, religious, and public office in the 1983 Code of Canon Law." Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/5901.

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The subject of this study is canon 285, par. 3 of the 1983 Code of Canon Law which forbids clerics from assuming any public office (officia publica) which entails a participation in civil power (civilis potestas). This canon represents a notable shift of perspective away from the requirement in the 1917 Code of obtaining permission to assume a public office involving the exercise of civil power. The emphasis is now on a straightforward prohibition with no direct reference to exceptions in the law. It is the hypothesis of this study that while canon 285, par. 3 is verbally stronger, more emphatic, and less specific with regard to exceptions than the prior legislation, when interpreted and applied in the context of the church as communio, it reflects an extremely nuanced approach to this issue on the part of the law which does not favour the hard and fast rule that public offices are open to the laity and closed to the clergy. The methodology of the dissertation is structured on the recognition that canon 285, par. 3, like all human laws, came into existence because someone, the legislator, perceived a value which could benefit the community, formulated a norm to achieve that value, and finally asked the community to act on the norm and appropriate the value. Thus, the study lists those values which, in different periods, the legislator has sought to uphold by legislation concerning clerical and religious participation in civil power. It finds that the value underlying the contemporary law is the ministerial health of the communio. A textual and contextual analysis of canon 285, par. 3 concludes that the legislator signifies his intention of focussing on the juridical status of sacred ministers which, of its nature, is changeable and not on the unchangeable elements of ordination. In this light, there appears to be no direct link between the prohibition from public office and the nature and effects of ordination. Furthermore, since permanent deacons are exempted from the prohibition in virtue of canon 288, it seems reasonable to infer that the prohibition from public office is not based on the incompatibility of such offices with the clerical state and encourages a pastoral flexibility and sensitivity. In a concluding section, the study treats of the power of diocesan bishops to dispense from canon 285, par. 3 which, when considered in the context of communio, highlights the necessity of employing such structures as the presbyteral council, the conference of bishops, and the pastoral council, in the evaluation and application of the canon.

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Jay, Sian Eira. "Shamans, priests and the cosmology of the Ngaju Dayak of central Kalimantan." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315898.

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39

Condron, Patrick A. "The responsibilities of bishops for priests who cannot return to active ministry." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Levey, Colin Russell. "The acquisition of professional knowledge by Anglican parish clergy with particular reference to their pastoral role." Thesis, University of Sussex, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295982.

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41

Swart-Russell, Phoebe. "The ordination of women to the priesthood : a critical examination of the debate within the Anglican communion, 1961-1986." Doctoral thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17180.

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Bibliography: pages 407-418.
This thesis sets out to make a comprehensive study of the debate on the ordination of women to the priesthood in the Anglican Communion. This required, first and foremost, an historical examination of the development of the debate. Chapters 1-3 trace the movement of thought and attitude within the churches which make up the Communion, focusing particularly on the Church of the Province of Southern Africa, the Church of England, and the Episcopal Church of North America. A gradual shift in attitudes is revealed, away from grossly sexist understandings of women's roles in the church, and towards an acceptance that women have both the gifts and the calling for priesthood and indeed, for any role in the church. The next step after tracing the movement of attitudes in the past, was to examine the attitudes of the present. Chapter 4 contains the results of empirical research, undertaken in South Africa, on present-day attitudes and arguments in the debate. These, as might be expected, reveal a wide spectrum of opinion, from ultra-conservative stereotypes of women's role to an open acceptance of women occupying any role for which they have the gifts and abilities. Each response, of course, produced theological and scriptural evidence in its own support. Chapters 5 and 6, therefore, provide a biblical and theological evaluation of the evidence and arguments upon which these responses were based, both for and against the ordination of women to the priesthood. The biblical and theological evaluation revealed the crux of the thesis - namely, that the debate on the ordination of women to the priesthood is an integral part of the phenomenon of ecclesial and social sexism. The arguments of the opponents of women's ordination are invariably based on sexist modes of thought. At the same time, however, the arguments of the proponents of women's ordination are, to a large extent, influenced and. shaped by those same sexist modes of thought which they are attempting to address. For this reason the arguments in favour of women's ordination are unable to create a new theology in which the full humanity of Christian women as created in the image of God is a non-negotiable assumption; a theology in which therefore the priesthood, and women's participation in it takes on a new form closer to the revelation of the servant priesthood of Christ. Chapter 7 thus moves beyond the debate on women's ordination to an analysis of the structures and principles of sexism, and especially the manifestations of the sexism in past and present church history. It is only by the complete abolition of sexism in the churches that the true priesthood of both women and men can be achieved. In Chapter 8 the first tentative steps towards this goal are explored. It is obvious that the abolition of sexism in the churches must primarily take place through the self-liberation of Christian women and men from sexist patterns of thought and behaviour. Groups such as the Movement for the Ordination of Women in Britain can contribute much towards this end by their outreach to their members who in turn can communicate with fellow parishioners. In this way various groups may be started in the parishes, and house churches may be influenced in their teaching and thinking.

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Hanik, Thomas J. "A study of the priestly blessing in its literary, rhetorical, and theological context." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Lawson, John D. "A Study of the History of the Office of High Priest." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1468.pdf.

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44

Laver, Sue 1961. "Poets, philosophers, and priests : T.S. Eliot, postmodernism, and the social authority of art." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37755.

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This comprehensive analysis of T. S. Eliot's literary-critical corpus provides both a long-overdue reassessment of the nature and extent of his commitment to notions of aesthetic autonomy, and an Eliotic critique of the hypostatization of art that characterizes both philosophical postmodernism and its literary-theoretical derivatives.
The broader context for these two primary objectives is the "ancient quarrel" between the poets and the philosophers and its various manifestations in the work of a number of prominent post- and anti-Enlightenment thinkers. Accordingly, I begin by highlighting several fundamental but much-neglected (or misunderstood) features of Eliot's critical canon that testify to his life-long preoccupation with this still resonant issue. Specifically, I demonstrate that there is a logical connection between his sustained opposition to those who seek in literature a substitute for religious faith or at least philosophic belief, his critique of various more or less sophisticated forms of generic confusion, and his robust defence of the integrity of different discursive forms, social practices, and disciplinary domains. In anticipation of my Eliotic critique of philosophical and literary-theoretical postmodernism, I then locate Eliot's account of these characteristic features of "the modern mind" within the context of Jurgen Habermas remarkably congenial The Philosophical Discourse of Modernity.
In successive chapters, I next provide detailed analyses of Eliot's account of the discursive and functional integrity of art, literature, poetry, and criticism. By way of providing additional support for the concept of "integrity," and indicating its relevance to contemporary debates about the relationship between literature, criticism, and philosophy, I advert to the work of a number of other contemporary philosophers, John Searle, Goran Hermeren, Monroe Beardsley, Peter Lamarque, Paisley Livingston, and Richard Shusterman chief among them. I then demonstrate that Eliot's critique of the hypostatizing and levelling tendencies of many of his predecessors and contemporaries can itself legitimately be brought to bear on the similar practices of contemporary postmoderns such as Jacques Derrida and Richard Rorty.
I conclude by suggesting that a return to Eliot's literary critical corpus is both timely and instructive, for it provides a much-needed corrective to some late twentieth-century trends in literary studies, and, in particular, to the influence of philosophical postmodernism upon it.

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Wemm, Nancy R. "A Different View from the Pulpit: The Life Stories of Female Episcopal Priests." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1236648477.

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Koons, Thomas P. "The decent support of inactive diocesan priests who remain in the clerical state." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Morris, Willie J. "Strings /." View online, 2010. http://repository.eiu.edu/theses/docs/32211131524721.pdf.

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Cella, John Henry. "A study of the concept of a clerical institute from the 1917 Code to the 1983 Code." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Granberg, Stanley Earl. "A critical examination of African leadership and leadership effectiveness among the Churches of Christ in Meru, Kenya." Thesis, Open University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311904.

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Ross, Kenneth D. "A biblical mandate for the care and development of the pastor." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Dissertations / Theses on the topic 'Priests'

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