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Journal articles on the topic 'Priests'
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1
Drucker, Donna J. "An “Aristocracy of Virtue”: Cultural Development of the American Catholic Priesthood, 1884–1920s." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 227–58. http://dx.doi.org/10.1525/rac.2011.21.2.227.
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AbstractThis article examines advice literature directed at English-speaking members of the American Catholic priesthood in the Gilded Age and Progressive Era. From the Third Plenary Council of Baltimore in 1884 through the late 1920s, advice literature transformed from emphasizing how the priest should be a man set above the laity into emphasizing how the priest should be part of a broad priestly fraternity, taking on the role of a public citizen speaking out on issues of the day. After the modernist controversies of the first decade of the twentieth century that stifled their intellectual development, American priests’ seminary training particularly emphasized virile masculinity, athletic rigor, and duty and conformity to their superiors. In the late nineteenth century, advice literature encouraged priests to see their lives together in rectories as schools of charity, where all of the priests would, with the assistance of obedient and nonthreatening household staff, encourage each other to be men of prayer and self-sacrifice despite each others’ individual foibles. Every aspect of a priest's life, from the rectory environment to his clothing and bearing, was supposed to mark him as a man set apart. During and after World War I, however, advice literature shifted from addressing the priest's life in his rectory and parish alone to encouraging him to participate in civic duties as an American citizen. Diocesan priests like John A. Ryan took a lead role in advocating for social reforms that married public policy with social and economic justice. While priests’ sacramental duties remained at the center of their lives and ministries, advice literature nonetheless encouraged them to rethink their place in the sociocultural landscape and to become more vocal promoters of Catholic values in the public sphere.
2
Woo, Vincent W. "The Celebration of Daily Mass with No Faithful Present after Vatican II." Jurist: Studies in Church Law and Ministry 80, no. 1 (2024): 53–83. http://dx.doi.org/10.1353/jur.2024.a929952.
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abstract: In many large gatherings of priests, seminaries, and formation houses, daily concelebration among priests has become the default option in recent decades. A canonical question arises. Can a priest who has daily access to a concelebrated Mass legitimately choose to celebrate alone due to his devotion to the Eucharist? Contrary to the prevalent misconception that Vatican II aimed at eliminating private Mass through the promotion of concelebration, canon 904 encourages priests to offer daily Masses even when the faithful cannot be present. Canon 906 allows priests to celebrate Mass alone for a just and reasonable cause. Canon 902 stipulates that a priest has the complete freedom to offer Mass individually. This article shows that it is licit for a priest to celebrate alone even if there is a concelebration available, as long as the concelebration does not take place simultaneously in the same church or oratory. A Mass celebrated even without the participation of the faithful remains the center of the entire Church and the heart of priestly existence. The canonical right of a priest to celebrate alone, based on Vatican II's teachings on daily Mass in the life of a priest, must be safeguarded.
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Piotrowski, Daniel. "Znaczenie ofiary w życiu kapłana według nauczania Benedykta XVI." Studia Teologii Dogmatycznej 8 (2022): 65–77. http://dx.doi.org/10.15290/std.2022.08.05.
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This article presents the sacrificial nature of a priest’s life by elucidating the concept of sacrifice through the offerings of the Old Testament. The division of imperfect offerings by Old Testament priests is portrayed as a foreshadowing of Christ’s ultimate sacrifice on the cross, as well as the offerings of the New Testa-ment and the connection of every priest to Jesus’s sacrifice. The sacrificial char-acter of a priest’s life is underscored. Firstly, the concept of sacrifice is defined, followed by an exploration of the Old Testament offerings, which provides an image of the Old Testament priesthood and sacrificial worship. The conclusions draw attention to the priest’s role as a servant of God, ready for sacrifices, an unblemished individual adhering to divine law. The archetype of sacrifice in the Old Testament, according to Benedict XVI, is Abraham’s offering, a precursor to Christ’s sacrifice on the cross. The New Testament sacrifice offered by Jesus on Golgotha remains relevant today, enacted in every Mass as an unbloody offering. Every priest is incorporated into this sacrifice by celebrating it during the Eucharist. The entirety of a priest’s life bears a sacrificial nature. Priests offer the unbloody sacrifice on their own behalf and on behalf of all believers. They do so by the authority and command of Christ, who selects priests and empowers them through ordination to perform the unbloody sacrifice.
4
Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 190–212. http://dx.doi.org/10.35312/spet.v19i2.177.
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In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.
5
Quillien, Louise. "Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 71–89. http://dx.doi.org/10.1163/15692124-12341305.
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Abstract Through a study of Babylonian priestly clothing, one can see the social role and attitudes of priests in Babylonian cities, not only when they worship deities, but also in their daily lives. Information on priests’ clothing is rare in cuneiform texts. A Hellenistic ritual from Uruk gives interesting insights that one can compare with the data from the daily records from the Neo-Babylonian period. It appears that outside the temple, the priests wore “civil” clothes. Religious garments were kept in particular rooms of the temples, and their terminology is archaic and similar to the garments of the gods. During worship, each category of priest had its own specific dress identifying its status and its role in the rituals. These garments were sometimes adorned with motifs representing celestial symbols or protective deities.
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Kappler, Stephan, Innocent Okozi, Francois Diouf, and Katharina Hartinger. "The Impact of the COVID-19 Pandemic on the Psychological Well-Being of Catholic Priests in Canada." Religions 13, no. 8 (August 8, 2022): 718. http://dx.doi.org/10.3390/rel13080718.
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Among the general population, frontline workers have been identified to be at heightened risk for negative mental health consequences related to the COVID-19 Pandemic. Catholic priests, who minister to approximately 30% of Canadians, in their role as frontline workers, have been profoundly limited in the provision of pastoral care due to public health restrictions. However, little is known about the impact pandemic distress has on this largely understudied population. Four hundred and eleven Catholic priests across Canada participated in an online survey during May and June 2021. Multiple regression analysis examined how depression, anxiety, traumatic impact of events, loneliness, and religious coping style affect the psychological well-being, satisfaction as a priest, and priestly identity of participants. Results demonstrated that pandemic distress significantly impacts the psychological well-being of priest participants. Depression and loneliness surfaced as significant considerations associated with lowered psychological well-being. While neither anxiety nor traumatic distress reached a significance threshold, the religious coping style of participants emerged as an important factor in the psychological well-being of priests. Results of the study contribute to the understanding of how the pandemic has impacted a less visible group of frontline workers.
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Smirnova, Svitlana. "From the manuscript of the priest Volodymyr (Valerian) Mykhailovych Georgievskyi (autobiography)." Scientific Yearbook "History of Religions in Ukraine", no. 33 (2023): 213–26. http://dx.doi.org/10.33294/2523-4234-2023-33-1-213-226.
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A part of the handwritten insert to Sitsynskyi’s book “Historical information about parishes and churches of the Podilia eparchy. Kamianets county. ‒ Kamianets-Podilskyi 1895”, which is stored in the library of the Kamianets-Podilskyi State Historical Museum-Reserve, is published. This part of the manuscript concerns the life and activities of the priest, local historian, archaeologist, museum worker, rector of the Kamianets-Podilskyi Institute Volodymyr (Valerian) Mykhailovych Georgievskyi. Along with the description of his biography, it is found that the manuscript contains information about repressed representatives of the Podilian clergy. It also contains a number of interesting information about Podilian priests and parishioners. It is found that the author of the manuscript is V. M. Georgievskii, who was brought up in a priest’s family (his grandfather and father were priests). He was first convicted and served his sentence during the arrests of the Podilian clergy in the 1930s. In 1942, he returned to the town of Kamianets-Podilskyi and took an active part in the cultural life of the city. For cooperation with the Germans during the occupation of Kamianets-Podilskyi (1941‒1944), V. Georgievsky was repressed by the Soviet authorities for the second time. It is stated that the manuscript is an important source for researching the history of the Orthodox Church in Ukraine, genealogy of priestly families, repressions against the clergy, religious beliefs of Ukrainian society a hundred years ago. Keywords: museum worker, priest, archaeologist, repression, village of Kadyivtsi, village of Chornokozintsi, village of Zaluchchia, Kamianets-Podilskyi, Volodymyr (Valerian) Georgievskyi
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Dmytrenko, Vitalii. "Priests of Kulazhyntsi village of the second half of the 18th century." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 40 (July 3, 2023): 159–67. http://dx.doi.org/10.32626/2309-2254.2023-40.159-167.
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The purpose of the research is to analyze the demographic aspects of the life of the parish priests of the village of Kulazhyntsi in the 18th century. The research methodology is based on an anthropological approach with using historical-genetic, historical-comparative and quantitative methods. The scientifi c novelty is that for the fi rst time the parish priests of the village of Kulazhyntsi in the 18th century became the object of an analysis aimed to fi nd out the main demographic characteristics of their life activities. Conclusions. During the 18th century Kyrylo Anisimov and Mykhayilo Verbovskyi were priests of St. Michael’s Church in the village of Kulazhyntsi. Th ere were from 354 to 828 believers in the priesthood. So, on average, there were 635 people per pastor. From the end of the 1760s, the regular staff list of the parish met the of- fi cial requirements for the clergy of the parish church and included a priest, a deacon, a psalmist and a sexton. Priests were ordained to the parish aft er the age of 26, apparently closer to the age of thirty, which corresponds to the established canonical norms. Th e priests lived for more than 66 years, therefore, they reached the milestone of old age, which is marked in early modern socie- ty as sixty years of age. Mykhaylo Verbovsky happened to be the son-in-law of Kyrylo Anisimov, which was a typical phenomenon in the Pyriatyn protopopy of that time. Reverend Kyrylo’s fam- ily structure was nuclear, and rev. Mykhaylo’s one was extended, because unmarried children of the deceased Kyrylo lived in it. Th e average size of a priest’s family in Kulazhyntsi was 8.8 peop- le. This indicator is higher than the average population of priestly families of the protopopy. The families were dominated by women. Th ere were twice as many children as adults. Father Mykhaylo fi rst became a father at the age of 26, and the last child was born when he was 41. In total, there were 8 children in his family, who were born once every two years.
9
Sokołowski, Marek. "Film Dilogy about Faith, Suffering, and Illness. Media Images of Catholic Priests Based on the Films Father Stu and Johnny." Kultura i Edukacja 142, no. 4 (2023): 153–64. http://dx.doi.org/10.15804/kie.2023.04.09.
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The aim of the article is the issue of the media image of two priests, created for the needs of popular culture in biographical feature films. The first of them is the American priest Stuart Ignatius Long, portrayed in the film Father Stu. The second is the Polish priest Jan Kaczkowski, shown in the film Johnny. The films, due to the fact that they present people called to the priesthood, priests of the Catholic Church who devote themselves to religious activities, meet the criteria of religious cinema. The research issue was to determine whether the film productions about the mentioned priests are film hagiographies of clergy, confessional religious cinema or only loosely refer to the true biographies of priests. Priests, who struggled with their own handicap and illness for most of their lives, which they never hid from their faithful, did not hinder their pastoral ministry.
10
Fuad, Chelcent. "Priestly Disability and Centralization of the Cult in the Holiness Code." Journal for the Study of the Old Testament 46, no. 3 (February 26, 2022): 291–305. http://dx.doi.org/10.1177/03090892211032245.
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This article analyzes how the notion of priestly disability in Lev. 21.16–23 is used in the Holiness Code (H) to construct social identity, shape culture, and organize the society of ancient Israel based on the cultural model of disability. The present study finds that the laws concerning the disabled priests were used in H as a strategy for reconstructing and narrating a new social order, namely, the centralized cult. Although the disabled priests, in contrast to able-bodied priests, were marginalized insofar as they were banned from the most elite rites, they maintained a higher status in the cult compared to other groups in both the priestly and non-priestly communities. Thus, their unique priesthood status was affirmed regardless of their disability. Furthermore, by reinforcing the idea of the officiating priests as the normate image, H’s discourse on priestly disability centralized the authority in the cult of ancient Israel and granted power to the priests.
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Monteiro, Yohanes Hans, Fransiskus Bala Kleden, Yohanes De Brito Nanto, Hendrikus Sie, and Kornelius Kesar Frengki Keta. "PERAN IMAM DALAM TEOLOGI RAHMAT THOMAS AQUINAS DAN RELEVANSINYA DENGAN DISKURSUS PROBLEMATIK HIDUP PARA IMAM MASA KINI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (February 6, 2024): 70–89. http://dx.doi.org/10.34150/jpak.v24i1.677.
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The long history of the Catholic Church shows that until after the Second Vatican Council, a priest was seen as an important mediator of God's grace. This article aims to describe the role of the priest in Thomas Aquinas’ Theology of Grace and its relevance for the problematic discourse on priests today. The sacrament of priesthood is a sign of special grace that enables priests to have the authority to offer sacrifices (celebrate the eucharist), forgive sins, bless, teach and sanctify. However, the problems or abuses committed by today’s priests appear to challenge the broad and respected consensus regarding the role of priests that has long been entrenched. The concept of the grace of the sacrament of priesthood continues to be challenged. The method used in this research is a qualitative descriptive method. The data source in research is the presentation of spoken or written words or sentences sourced from Church documents, books, research results, journal articles and also other written sources that can be accounted for. Based on the research results, it was found that, a priest is a link in creating good relationships, from God to humans and from humans to God. Therefore, amidst the problems of today’s priests, it is necessary to realize that the sacrament of priesthood does not necessarily make a priest holy and free to live without the challenges of the world. The free grace of the sacrament of priesthood requires the active participation of a priest to fulfill the reception of that grace, maintain and distribute it properly. To be able to carry out his duties as a distributor of grace in the world, anywhere, anytime and in any situation, priests must have deep and strong spiritual integrity and manifest faithful obedience to God and His Word.
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Suwito, Benny. "Pengembangan Pastoral Katekese Paroki." Lux et Sal 1, no. 2 (April 18, 2021): 131–44. http://dx.doi.org/10.57079/lux.v1i2.18.
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Catechesis is the soul of the Church. Every priest has a responsibility to secure his faithful to get to know well about his faith. A priest not only celebrates the sacraments but also teaches the truth of christian faith. Therefore, priests as “the catechesist of catechesists” must develop the pastoral of catechesis in their parishes. But, it is not easy to develop it without a good planning. Priests need to know which subjects and also how this duty can be indicated well. In order to estabilish that, priests have to look at all oppurtunities in their parishes until they find the posibility to indicate a good pastoral of catechesis.
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Babota, Vasile. "Alexander Janneus as High Priest and King: Struggling between Jewish and Hellenistic Concepts of Rule." Religions 11, no. 1 (January 12, 2020): 40. http://dx.doi.org/10.3390/rel11010040.
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Josephus refers explicitly to Alexander Janneus in his narratives in both War and Antiquities only as king. Janneus’s high priestly office is only implied, and that in a context that is hostile to him (War 1.88//Ant. 13.372). If one looks at Josephus’s list of high priests in Ant. 20.242, there he reports that Janneus acted both as king and priest for “twenty-seven years”. Was it Josephus who did not want to refer explicitly to Janneus as high priest in his narratives, was this dictated by his source/s, or by some other reason/s? More specifically, why is there a contrast between the narratives and the list? This study adopts source-critical, comparative, and interdisciplinary approach. It also compares Janneus with other rulers from the Hellenistic world with whom he shared many characteristics. However, certain aspects make the Hasmonean high priestly monarchy unique, dictated mainly by theological reasons. That of Janneus is an example of an institutional clash. Josephus was aware of the complexity and controversial aspects surrounding the institution of Hasmonean kingship and its combination with the high priesthood. For various reasons he chose not to identify Janneus explicitly as high priest in his narratives, but rather focus mainly on the royal policy. As an alternative, the Flavian historian drafted an idealized list of high priests in Ant. 20.225–245 that became the basis for developing his theocratic model of government, which—he probably hoped—could co-exist under the Roman emperor.
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Jemielity, Witold. "Władze kościelne i cywilne w Królestwie Polskim na przykładzie diecezji sejneńskiej 1818-1918." Prawo Kanoniczne 53, no. 1-2 (January 9, 2010): 367–86. http://dx.doi.org/10.21697/pk.2010.53.1-2.17.
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Sejny Diocese was in the boarders of Warsaw Metropolis in the Congress Kingdom of Poland. The congregation hardly ever experienced presence of their priests, they rarely met them during priests` visits, neither were they preached in the form of pastorals. The Popes and bishops were the kind of people-symbols of unity of the whole Church and Diocese for their congregation. On the spot, in the parish, the parish priest was a real priest, landlord, and a registrar acting on behalf of the government. He, like other priests, took an oath of loyalty not only to the bishop, but also to the Tsar. The King-Emperor came from Orthodox Church. He himself and his surrounding lived convinced in superiority of secular authorities over the church ones, as it was according to eastern tradition. The government decided as regards the choice of the bishop, parish priest and other clergymen, setting up the parish and building churches. He also nationalized the parish land and calculated the priests` salaries, he wilfully closed down religious convents, issued regulations connected with staying of the priests at the place they worked in and wearing soutane. However, he did not enter the area of church doctrine. In churches people often prayed to God for the Tsar`s family, warmly welcomed their members when they were passing through. Orders regarding secular matters were announced from the pulpit. Looking back to the XIX the century lets us notice the difference in comparison to contemporary times.
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Rojas, DD, Jose. "GAUDIUM SACERDOTALE A Program for Priestly Renewal." Philippiniana Sacra 46, no. 137 (2011): 283–96. http://dx.doi.org/10.55997/ps2002xlvi137a1.
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Established in 2007 by Archbishop Leonardo Z. Legaspi, O.P., this program of renewal for priests aims to assist priests who desire to rekindle their zeal and enthusiasm in their priestly life and ministry. The Archdiocese of Caceres used to send priests to different centers of priestly renewal in the country until this renewal program was conceptualized. Prior to this, the Archdiocese had sent two of its priests to take part in the CBCP-sponsored Assist Ministry Program for Priests in the hope that upon returning, they could initiate themselves a similar program of renewal as part of the continuing formation of priests in the Archdiocese. Nothing to this effect, however, immediately materialized until then Auxiliary Bishop of Caceres, Bishop Jose R. Rojas, organized a team of committed talk-givers, spiritual directors, guidance counselors and psychologists, including those priests who had been trained by the Assist Ministry and the graduates of other renewal programs elsewhere in the country. Bishop Rojas subsequently formulated a program which he named Gaudium Sacerdotale, drawing inspiration from the title of the book, “The Joy of Priesthood”, written by Stephen Rosetti of Saint Luke Institute in Silver Spring, Maryland, U.S.A. The content, however, of this program does not necessarily reflect the philosophy behind the programs offered by the American-based institute. The first batch of Gaudium Sacerdotale participants included ten priests of the Archdiocese of Caceres. Since then, Gaudium sacerdotale has evolved from being an archdiocesan to a regional program of renewal for priests in Bicol. The program is now on its fourth year of implementation. (F. Tordilla)
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Borowski, Andrzej. "Kapłan i kapłaństwo w kręgu tematów literackich." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 249. http://dx.doi.org/10.21906/rbl.175.
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Priests were present in world literature from its beginning as a closely linked literary and religious culture. Priests were the first writers. Sacred and secular texts show priests as an intermediary between god and man, especially in the act of sacrifice. Sometimes he is a personification of certain religious, moral and political issues. Catholic priests are sometimes depicted as followers of Christ and servants of the servants of God. They may be heroic figures, reflecting life for God and people, or practical, close to people in their daily lives with a sense of humor. A priest serves as a moral authority, although he is not devoid of human weaknesses and shortcomings, with tolerance condemned in the satirical songs.
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Rogozny, Pavel G. "“Red Priests” as Phenomenon of the Epoch of the Revolution and the Civil War (The Destiny of Iona Brikhnichev and Mikhail Galkin)." Almanac “Essays on Conservatism” 102 (March 1, 2020): 702–11. http://dx.doi.org/10.24030/24092517-2020-0-1-702-711.
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The phenomenon of priests taking off dignity after the revolution was a common one. But Brikhnichev and Galkin were not only former priests, but also high-ranking leaders of the “Union of Atheists”. Both of them were active supporters of the new power, and members of the Bolshevik party. Brikhnichev was a writer and poet before the revolution. He was defrocked for his Christian radicalism. Galkin was a priest of the Metropolitan parish before the revolution. He himself offered his services to the Bolsheviks in carrying out the separation of the Church and State and published his proposals in “Pravda” newspaper. Then he took off his orders and became an atheist. The careers of Brikhnichev and Galkin ended when the new government no longer needed the services of former priests-propagandists. Very often the priests, both former or active, were called ”red priests“.
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Mango, Hendrikus, and Beatus Celvinsantius Riwu Rau. "Makna Ketaatan bagi Para Calon Imam Diosesan dalam Terang Injil Yohanes 8: 32-33." AKSIOMA : Jurnal Sains Ekonomi dan Edukasi 1, no. 5 (May 23, 2024): 204–15. http://dx.doi.org/10.62335/5xn16y09.
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The calling to be the ministers of Word and Sacrament is considered God’grace granted upon His people of God who are faithful and willing follow His path. This sacred calling of priesthood undergoes in a long-tiring process started from basic to higher formation (read education) when the candidates take their philosophical and theological studies, and finally they are ordained priests for the services of God’s people. The Interdiocesan Seminary of Saint Peter, Ritapiret in Flore, Indonesia is an educational body for the candidates of the local priests under the local Church of Maumee diocese, where in the candidates grow and mature in many aspects, including intelectual, spiritual, missionary and human characteristics which are centered in the loving service characteristics that have been lived out by the High Priest, Jesus the Lord. ‘The meaning of obedience for the the Diocese priestly candidates in the light of John 8: 32-33’ aims at searching and tracing the divine values treasured in the Gospel of John 8: 32-33, on which the writer will base the whole juxtaposition on the matter of the spirit of obedience which are comprehended and lived out by the Interdiocesan seminarians – the candidates of the local Church priests.
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Horan, Sean M., and Peter C. J. Raposo. "Priest as Teacher I: Understanding Source Credibility." Journal of Communication and Religion 36, no. 1 (2013): 73–91. http://dx.doi.org/10.5840/jcr20133614.
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This study is the first in the Priest As Teacher series, which applies instructional communication research to the church. To that end, this first study examined Catholic parishioners’ perceptions of their priests’ credibility to see how it related to perceived nonverbal immediacy and socio-communicative orientation (e.g., assertiveness and responsiveness). Perceptions of priests’ credibility were directly related to perceived immediacy, priests’ responsiveness and, to a lesser extent, assertiveness. Parishioners’ perceptions of credibility were key in understanding their own reports of nonverbal responsiveness during mass. Implications, limitations, and future research are discussed.
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Žižić, Ivica. "Liturgijski temelj zajedništva prezbitera s biskupom." Diacovensia 26, no. 1 (2018): 117.—131. http://dx.doi.org/10.31823/d.26.1.6.
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Starting from the change and development in the understanding of the presbyterate and the episcopate at the Second Vatican Council, the author introduces the liturgical understanding of ministerial priesthood based on a comparative analysis of the ceremonial rite for the ordination of priests. The ministry of presbyters and bishops must always be understood from their ministerial, that is, their communal relationship with one another as well as with God’s people. The author develops the given topic in three units: the discovery of the liturgical foundation of ministerial priesthood; the bishop and priest as ecclesial subjects in the light of the ordination of bishops and priests; according to the liturgical theology of communion: some indications for lex vivendi. Through the contextual and comparative analysis of ordination and with a special emphasis on the original euchological context, the author concludes the reflection by reading the distinctiveness of the correlation of priestly and bishop’s ministry, whose identity and communion is given and formed by the worship of the Church.
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Deteșan, Daniela. "Ecclesiastical patrimony in Mărginimea Sibiului (second half of the 19th century)." Journal of Church History 2020, no. 2 (December 1, 2020): 39–56. http://dx.doi.org/10.24193/jch.2020.2.3.
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Abstract: The article analyses the status of the priests, parishes, and churches in Mărginimea Sibiului in the second half of the nineteenth century. The data and information selected from the Archive of Săliște Archpriestship valorize the cultural, social, and economic dimensions of the inhabitants, most of them Orthodox. As sources, we have used various general annual reports of the archpriests, inventories of parishes and archpriestships, accounts of priests on the size and status of the parishes, bishop’s circular notes, protocols of the archpriestship synods, document summaries, and school statistics. The analysis confirms the existence of so-called dynasties of priests, church funds and school funds, women’s reunions, priest conferences and religious circles. The churches have been preserved in good status and they were provided with church-specific items and valuable assets, icons, cult books, and priest outfits.
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Spraitz, Jason, Kendra N. Bowen, and Louisa Strange. "Proposing a Behavioral Taxonomy of Priest Sexual Grooming." International Journal for Crime, Justice and Social Democracy 7, no. 1 (March 1, 2018): 30–43. http://dx.doi.org/10.5204/ijcjsd.v7i1.387.
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Sexual grooming is generally thought of as the way that would-be abusers build trust and camaraderie with their victims in order to lower the victims’ inhibitions and eventually take advantage of the situation. Minimal levels of empiricism have focused on the sexual grooming patterns of abusive Catholic priests in the United States. In order to help close this gap, we conducted a retrospective content analysis of publicly available documents of credibly accused priests from one diocese in Illinois. Findings suggest that accused priests from this diocese used any of eight grooming techniques in order to abuse their victims; one of these tactics is specific to priest offenders. Using that knowledge, we propose and discuss a behavioral taxonomy of priest sexual grooming as well as the direction that future research should take in assessing this potential taxonomy.
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Ahanotu, Leonard U. "Navigating between cultures: Cross-cultural challenges of Nigerian Catholic priests working in the United States." Missiology: An International Review 47, no. 3 (July 2019): 315–35. http://dx.doi.org/10.1177/0091829619858597.
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The issue of cross-cultural movements of professionals within organizations in the 21st century’s networked-style of the global organization has created the question of how to prepare professionals to meet the demands of satisfactory service in a culture different from their home culture. The absence of the cross-cultural preparation of professionals is causing cross-cultural maladjustments among many professionals, and the Nigerian Catholic priests who move from Nigeria to the United States face this reality. Given the priest shortage in the United States, the US Roman Catholic Church recruits many priests from overseas and a significant number of these priests are being recruited from Nigeria, whose culture is very different from US culture. The work of these priests helps to solve the shortage problem but is creating new challenges in some Catholic parishes because of cultural differences. The priests continually face cross-cultural challenges to succeed in their pastoral work. There is little research on the cross-cultural problems and other experiences of these priests in adjustment and in carrying out their duties. This qualitative study investigated the cross-cultural experiences of Nigerian priests serving in the United States. Interviews with 12 Nigerian priests serving in four different regions of the United States yielded 11 themes. Participants described five common challenges and identified six strategies to facilitate adjustment. The themes influenced the use of Kolb’s learning theory to design pre-departure cross-cultural training for Nigerian priests.
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Jehaut, Rikardus. "Diocesan Bishops Intervention Towards Priests Being Involved in Partisan Politics: An Indonesian Context." Journal of Asian Orientation in Theology 02, no. 02 (August 25, 2020): 163–76. http://dx.doi.org/10.24071/jaot.2020.020203.
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This article aims to analyze critically the intervention of a diocesan Bishop towards priests being involved in partisan politics in the light of can. 287 2 Code of Canon Law and various affirmations of the Churchs Magisterium, which remain relevant and actual today, with particular reference to the Indonesian context, taking into account the case of a Catholic priest who ran for office and the involvement of several priests of a certain diocese in partisan politics. The author argues that as the leader of the particular church, the diocesan bishop must protect the unity of the whole Church and as consequently, he is obliged to insist on the implementation of all ecclesiastical laws, including in connection with the prohibition on priests not to engage in partisan politics (can. 287, 2). If an individual or group of priests is found to have violated this provision, the Diocesan Bishop must intervene quickly, precisely and decisively in due time. Such an intervention can be seen as an imperative sine qua non in order to protect the identity of the priest and his mission in the world and respect the political role of the laity. The form of intervention can be a verbal warning, written warning, and some canonical sanctions. It should be noted that within the Indonesian context, the intervention like this must be taken because there can be no justification for the direct involvement of the priest in partisan politics, at least at the moment, and also its destructive effects: create tension and division among the faithful and coulddeteriorate the credibility of priests and Churchs institution.
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Ikić, Niko. "Elementi Strossmayerova razumijevanja i formacije svećenstva te njegov odnos prema svećenicima." Diacovensia 26, no. 2 (2018): 277.—293. http://dx.doi.org/10.31823/d.26.2.5.
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Basing his understanding of priesthood on the relevant Church documents of the time, Josip Juraj Strossmayer sought to form his priests primarily as pastoral associates who would be able to respond theologically to all liberal attacks of the time. Based on Strossmayer’s fragmented thoughts on this subject, collected from his circular and other letters to priests, the goal of this article is to depict his image of a priest and the profile of his formation of a pastoral associate, who is in dialogue with God and the world. The path to the goal leads through a brief presentation of the liberal spirit of his time, through creating the stone composition of his pastoral mosaic of a priest with a short ecumenical view, and the sketching of his theological and pastoral understanding of the essence and the role of his priest and his formative endeavour. All of this reflects Strossmayer’s episcopal and fraternal relationship of love and communion towards the priests. Imbued with friendship, he cares for their spiritual, cultural, intellectual, and theological growth.
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Anna, Panteleeva. "Heterotopia of Infrastructure and Infrastructure of Heterotopia: Priest in the Hospital Space." TECHNOLOGOS, no. 1 (2022): 103–11. http://dx.doi.org/10.15593/perm.kipf/2022.1.08.
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The article is devoted to the experience of hospital priests’ serving. M. Foucault's philosophical ideas about the nature of medicine, as well as his historical works devoted to the formation of the power-disciplinary functions of medical institutions were chosen as the theoretical framework of the study. In addition, we used his theoretical reflections on heterotopia. Thus, the author focuses on issues related to the intersection of multiple spaces with their own social rituals on the territory of the hospital. The author of the article has studied, described and analyzed the experience of prayer service, as well as the experience of the presence and interaction in the hospital space of its various inhabitants, in particular priests and medical personnel. The article presents the results of a field study conducted at the N.V. Sklifosovsky Research Institute in 2018-2019. The research was carried out in the form of participant observation, later supplemented by an interview. The data obtained allows us to describe the practices of interaction between the priest, patients and the hospital's medical staff. We are making an attempt to analyze the specifics of the hospital space in which this interaction takes place. We pay special attention to the place the priest takes in this space and the significance he has: on the one hand, we strive to discover the influence which the priest has in the interaction with other inhabitants of the hospital space, and on the other hand, to show the influence that he himself experiences being in this space. These observations allow us to assert that the hospital space has the signs of heterotopy and creates opportunities for the alternative ordering of interaction. These opportunities are realized by priests and at the same time, their implementation does not depend on the level of the priest’s awareness about them. Our observations were supplemented by interviews, the analysis of which allows us to confirm our assumption about the unintended overriding of the order of interaction on the part of the priest. In addition, interviews allow us to expand our understanding of the hospital space, complementing it with details from the subjective experience of our informants.
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Riyadi, Stanislaus, Eko. "Transformative Leaders: Reflection on Priesthood in the Midst of Covid-19 Pandemic in the District of Sleman - Yogyakarta." Journal of Asian Orientation in Theology 02, no. 02 (August 25, 2020): 149–62. http://dx.doi.org/10.24071/jaot.2020.020202.
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Every darkness brings its own hidden light. The Covid-19 pandemic has shocked everyone and forced them to think about their existence and identity in a new fashion. This pandemic creates a crisis and a challenge to pass through this tough experience to a richer mode of life. Priests are called to think again about their identity and the meaning of being a priest in this pandemic. This research aims to know creative ways of the priests in the District of Sleman to undergo their mission as leaders of the Catholic community, especially in leading the parish to be a transformative Church that commits herself to solidarity and responsibility to the suffering of the people without any discrimination. Observation has been taken through a quantitative research and deep discussion with personal experiences of the priests. In this pandemic, any priest is called to take the first step to engage themselves in a web of cooperation and collaboration with people from different backgrounds. Priests are called to transform themselves to be able to lead other people into transformation. They should be transformative leaders of the community.
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Kurniawan, Valentinus Febianto Bayu. "Tinjauan Kekudusan Pelayanan dari Pelayanan Sakramen yang Berdosa menurut Santo Agustinus dari Hippo." FOCUS 1, no. 2 (December 25, 2020): 75–82. http://dx.doi.org/10.26593/focus.v1i2.4531.
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The sacrament is a sign of God’s presence in the world. Through the sacrament mankind finds salvation. Men received the sacraments with the help of priests. Therefore, there is a demand for holiness for the priests. The question is, if as a sacrament minister, a priest does not show holiness, can the sacrament still bring salvation? To answer this question, this paper uses the idea of Saint Augustine of Hippo. Saint Augustine insists that the sacrament can still save because Christ works in it. In addition, there is a de- mand for priests to always practice self-sanctification.
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Jasper, Cynthia R., and Mary Ellen Roach-Higgins. "ROLE CONFLICT AND CONFORMITY IN DRESS." Social Behavior and Personality: an international journal 16, no. 2 (January 1, 1988): 227–40. http://dx.doi.org/10.2224/sbp.1988.16.2.227.
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This study proceeded from the general theoretical position that dress is a significant element in role enactment and addressed the specific question of why there is apparent conflict regarding what form of dress is appropriate to enactment of the role of the Roman Catholic priest. Data analyzed were drawn from a study of 5,475 American Catholic priests. Priests who conformed to church regulations regarding dress differed from nonconformists in their beliefs about their roles as priests and in their opinions of church reform, commitment to the priesthood, feelings of anomie, rank within the priesthood, and age.
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Hansson, Per. "Hur gick det sen?" Scandinavian Journal for Leadership and Theology 10 (January 25, 2023): 15–35. http://dx.doi.org/10.53311/sjlt.v10.69.
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What happened after? A study of the careers of priests within the Church of Sweden who have been assigned a rebuke or probationary period. The purpose of this study is to examine whether a rebuke or probationary time affects the careers of priests within the Church of Sweden. It is the diocesan chapter that decides on such measures. The reason may be a breach of consecration vows or that the priest has damaged the esteem of ordained ministry to a great extent. The purpose is primarily to protect the congregations from unsuitable priests. The career of a study group of 35 priests who received a rebuke or probationary period was compared with a control group of 42 priests, who were reported to the diocesan chapter but where the case did not lead to any action. Data were collected for every three years 2004–2019. The priests have been followed through a register study for up to 10 years or until retirement. The careers of priests in the study group are negatively affected. For five years they have an average lower position. The year after the decision, about 25% are without employment in the church. After five years, the careers of these priests are on a par with the careers of the control group. The results indicate that priests in the study group have a worse career than the priests in the control group. This is particularly obvious in the first five years after the decision. The purpose of the disciplinary decisions is partly fulfilled by the fact that these priests for a period do not work within the church. This study is one of the few, which examines the careers of professionals who have received some form of reprimand. It thus constitutes a new contribution to the research on professionals.
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Nihan, Christophe. "The Titles of the High Priest of Jerusalem in the Pre-Hasmonean Period." Religions 14, no. 4 (April 14, 2023): 529. http://dx.doi.org/10.3390/rel14040529.
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This article studies the main titles documented for the high priest of Jerusalem in the Hebrew Bible as well as in a few other sources from the Persian and Hellenistic periods. In dialogue with recent scholarship on the topic, particularly an important article by Noam Mizrahi it argues that the title הכהן הגדול (ha-kohēn ha-gādôl), “high” or “great priest” probably originates in the late monarchic period (seventh century BCE), but only became the standard designation for the high priest during the fifth century BCE. An alternative title, כהן הראש (kohēn ha-ro’š), “head” or “chief” priest, was introduced in Chronicles and other writings in order to designate the high priests of the preexilic period specifically. Finally, a third title, המשיח (ha-kohēn ha-māšîaḥ), “the anointed priest”, was used for some time in priestly circles as part of a bid to transfer a key royal attribute (anointment) to the high priest of Jerusalem, but was eventually replaced with the more standard designation הכהן הגדול.
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Jehaut, Rikardus. "Antara Larangan dan Pengecualian: Ihwal Partisipasi Aktif Imam dalam Partai Politik dan dalam Jabatan Publik." Jurnal Ledalero 19, no. 2 (December 19, 2020): 101. http://dx.doi.org/10.31385/jl.v19i2.207.101-113.
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<p><em>This article - inspired by the notorious case of an Indonesian priest in North Sumatra running for public office despite stern and repeated warnings from his bishop not to do so - aims to elaborate the theme of active participation of priests in politics in the light of can. 285 § 3 and can. 287, § 2 of Code of Canon Law, using the method of juridical exegesis and historical-critical analysis of various legal grounds and various affirmations of the Church's Magisterium. Through careful study, the author shows that the Church, while acknowledge the political right of priests as well as the provision for exeption, imposing a prohibition on them from participating actively in the political arena. The ratio legis behind such prohibition are threefold, namely safeguard canonically the identity and the mission of the priests; priest as a symbol of unity, fraternity and peace; respect for the peculiar duties of the laity in politics. The author argues that the priests should not be given a permission to take any public office and should not take sides in the area of party politics since there are no situation that make it necessary to intervene in that way.</em></p><p> </p><p><strong>Key words</strong>: <em>Active participation, politic, priest, prohibition, exeption</em><em></em></p>
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Ugwu, Collins, Virginus Uchenna Eze, Ncheke Alfred Ndukka, and Ugwu Salom Amarachi. "Leviticus 13:1-8 and The Handling of Pandemic Victims Among Priests in Nsukka, Enugu State, Nigeria." KAMASEAN: Jurnal Teologi Kristen 4, no. 2 (December 21, 2023): 187–203. http://dx.doi.org/10.34307/kamasean.v4i2.265.
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Leviticus 13:1-8 presents God’s instruction to his people, Israel, on how to combat the health pandemic. The hermeneutical propagations will help the priests and church leaders fight the virus, especially among priests in Nsukka, Enugu State. According to this text, the priest is to act as a health instructor in a situation of overwhelming health challenges. It describes health challenges and the role of the priest in overcoming them. Therefore, this text can serve as a model for combating contagious diseases like Covid-19. It is on record that the emergency of the Corona virus pandemic overwhelmed the health workers. This opened a gap, which necessitated that other people, like the priests, could come in and fill it. A rhetorical-exegetical method of biblical interpretation was used. Again, observations and interviews sufficed to ascertain the extent to which the priest helped enforce precautionary measures for Covid-19 as advanced by the World Health Organization and the National Center for Disease Control. It was discovered that the priests and other ordained men of God in Nsukka, Enugu State, are not totally committed to the extra services of helping the health workers in their fight against Covid-19. This is because it does not reflect on their sermon. Also, social distancing was not observed in the churches visited, and no testing kits, not even infrared thermometers, were found in most of the churches visited. Worse still, some laity were observed entering and worshiping without a facemask and no sanction. Washing of hands with soap and use of alcohol-based hand sanitizer were noticed not to be in place in most of the remote places of worship centers that were visited. Therefore, this paper engages the priests and religious leaders within the study area to preach health protocols, provide testing materials, and establish isolation centers to assuage Covid-19 pandemic.
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Koten, Yosef Keladu, Ignas Ledot, and Kris Ibu. "Oscar Romero dan John Prior: Model Imam Terlibat." Jurnal Ledalero 22, no. 2 (December 23, 2023): 200. http://dx.doi.org/10.31385/jl.v22i2.372.200-219.
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<p>This article aims to introduce two inspiring figures or models of involved priests, namely Oscar Romero and John Prior. Through comparative analysis of qualitative data, it is discovered that there are differences between Romero and John in terms of historical background, context, and methods or forms of involvement. Romero was a priest who later became a bishop and faced the authoritarian government in El Salvador, while Prior was a priest and intellectual who was concerned with the internal realities of the Church in Indonesia. Romero used the method of preaching and prophetic discourse, while John’s method is sharing the Scriptures. Despite these differences, both are two inspirational figures who contextualize their faith in God by being in solidarity with and living with the poor. The suffering experienced by the marginalized has honed the sensitivity to act and the ability to go beyond the boundaries of social partition. They do not confine themselves to a sacred space and stay away from the profane world, but instead merge themselves into the midst of people who are marginalized either by an oppressive regime or by stigmatization. Romero and John are models of involved priests because for them involvement with the marginalized is a form of priestly accountability before God and the people they serve.</p><p><br />Key words : involved priest, profile, method, Oscar Romero, John Prior</p>
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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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Horan, Sean M., Peter C. J. Raposo, and Shannon T. Carton. "Priest as Teacher II: Understanding Priests’ Communicative Misbehaviors." Communication Quarterly 62, no. 1 (January 2014): 18–35. http://dx.doi.org/10.1080/01463373.2013.822902.
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MARKOVIĆ, NENAD. "THE CURIOUS CASE OF HERESANKH, A PERFECT PLAYER OF THE SISTRUM OF MIN AND A PRIESTESS OF THE KING’S SISTER PHILOTERA." ИСТРАЖИВАЊА, no. 29 (December 26, 2018): 7–21. http://dx.doi.org/10.19090/i.2018.29.7-21.
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The present paper aims to resolve problems around the identification of Heresankh, a perfect player of the sistrum of Min and a priestess of the king’s sister Philotera, and to propose her position within the powerful family of high priests of Memphis during the Ptolemaic rule. The study reveals that she most likely belonged to the secondary branch of the same family, both lines having the joint ancestor in the priest Anemhor, who was in fact the father of Nesisti-Pedubast, the earliest known high priest of Ptah under the Hellenistic Dynasty. She most likely lived between 249 BC and 183 BC. The marriage union of her related parents, Neferibre and Herankh, must have influenced her social standing at Memphis since Heresankh is the only known priestess of the most important sanctuaries within the Memphite necropolis, namely the Sarapieion, the Osirion of Rutiset and the Anoubieion, all located at Saqqara and Abusir.
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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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Burrows, Donald. "Priests." Musical Times 128, no. 1733 (July 1987): 371. http://dx.doi.org/10.2307/964525.
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Ferreira, Sandro. "A vida dos presbíteros no Brasil sob a ótica dos ENPs. Desafios e perspectivas." Revista Eclesiástica Brasileira 72, no. 286 (February 15, 2019): 276. http://dx.doi.org/10.29386/reb.v72i286.879.
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O presente artigo enfoca a vida dos presbíteros no Brasil, apontando desafios e perspectivas, a partir dos ENPs (Encontros Nacionais de Presbíteros). Esses Encontros tiveram seu início no ano de 1985 e se constituíram como um momento forte de reflexão e debate sobre a vida e o ministério presbiteral, realizado a partir da perspectiva dos próprios presbíteros. Desde então, os ENPs somaram algumas conquistas, não obstante as resistências e os desafios. O presbítero, na Igreja e na sociedade, apresenta-se como alguém que cuida de diversas pessoas. Mas, enquanto cuidador, de que tipo de cuidados ele necessita? Quais são os desafios enfrentados pelos presbíteros brasileiros na ótica dos ENPs? Quais as contribuições desses Encontros Nacionais para os presbíteros do Brasil? Na tentativa de auxiliar os presbíteros a superarem os seus desafios pessoais e pastorais, os ENPs apontam para uma Pastoral Presbiteral que os ajude a enfrentar os obstáculos da vida comunitária, ou seja, unidos ao presbitério e em comunhão com o bispo, sem perder de vista que o presbítero evangeliza em conjunto com os leigos.Abstract: This research, aims to focus on the life of the priests of Brazil, pointing out some challenges and perspectives that derive from the CNM (Clergy National Meetings). The CNM begun to happen in 1985 and became an especial moment of reflection and debate on the priestly life and ministry from their own perspective. From its beginning until now, the CNM accumulated some victories, not without some kind of opposition and challenges. The priest emerges, within the church and the society, as someone who looks after many people. However, as people’s keeper, what kind of care he also needs? From the perspective of the CNM’s, what are the challenges faced by the Brazilian priests? What are the contributions of the National Meetings to the priests of Brazil? As an attempt to help priests to overcome their personal and pastoral challenges, the CNM look forward to a Pastoral care for the priests, which may help them to face the obstacles presented by the communitarian way of living, which means, to be united to the presbytery and in communion with the bishop, not forgetting that the presbytery evangelizes together with the lay people.
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Jones, Timothy Paul. "Prophets, priests, and kings today? theological and practical problems with the use of the munus triplex as a leadership typology." Perichoresis 16, no. 3 (July 1, 2018): 63–85. http://dx.doi.org/10.2478/perc-2018-0017.
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Abstract It has become widespread, not only among pastors and conference speakers but also among scholars such as Vern Poythress and John Frame, to utilize the threefold offices of Christ as a typology for church leadership. According to this application of the threefold office, different church leaders possess prophetic, priestly, and kingly capacities in differing degrees, and the most appropriate role for each leader depends on which of these capacities happens to be strongest. According to some proponents, the offices of prophet, priest, and king function as leadership personality types, with prophets identified as those leaders who are gifted as teachers, priests as those who care for people’s needs, and kings as planners and organizers. This article undertakes an exploration of these three leadership roles and contends that, though the munus triplex itself is a venerable and biblical structure, the appropriation of prophet, priest, and king as typological categories for church leadership is not. Through examination both of relevant Old Testament texts and of New Testament appropriations of these offices of leadership, it is demonstrated that the typological categorization of leaders as prophets, priests, or kings falls far short when it comes to biblical support. Particularly absent in Scripture is any clear identification of these offices with specific traits that different church leaders possess in differing degrees. Kingship and priesthood in particular are not individualized traits but a communal identity, shared by the whole people of God and grounded in union with Christ
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Eguiarte B., Enrique A. "El sacerdocio en san Agustín: Communio y Confessio." Mayéutica 48, no. 105 (2022): 59–92. http://dx.doi.org/10.5840/mayeutica2022481054.
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The article addresses the theme of priesthood as communio and confessio, showing first of all how the priest must make his life a prolonged Eucharist by becoming not only the minister of the Eucharist, but also how his life must be transformed into bread broken and shared for his brothers and sisters. On the other hand, the union of the priest with the cross of Christ is highlighted, and the Augustinian image of the olive oil mill and the commitment to bear good fruit for God is developed. Following the text of Conf. 10:39, the importance of the priest living in union with Christ is emphasized. Communion implies a participation in the cross of Christ and the four dimensions of the cross of Christ according to St. Augustine and its implications in the priestly life are pointed out. The importance of the priest as an agent of communion and unity within the Church is also highlighted. All these ideas are illustrated with the figures of some of the most famous priests of universal literature.
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Connors, Ryan. "The Spiritual Formation of Priests: Lessons from St. Thomas Aquinas." Thomist: A Speculative Quarterly Review 88, no. 2 (April 2024): 263–84. http://dx.doi.org/10.1353/tho.2024.a922666.
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Abstract: Saint Thomas Aquinas is often considered a model for the intellectual formation of future priests. His positive influence on their spiritual formation merits further consideration. This essay examines three areas of St. Thomas's teaching that prove useful for those in priestly formation: (1) the true nature of holiness as a life animated by the theological and moral virtues and the gifts of the Holy Spirit, (2) the sanctifying capacity of philosophical and theological study, and (3) the importance of the Eucharist in the lives of seminarians and priests. In each case, St. Thomas's teaching conforms to the documents of the Church's Magisterium that guide the work of priestly formation.
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Vasilyev, Alexey V. "Military clergy reorganization in the Paul’s I of Russia military reform." RUDN Journal of Russian History 20, no. 3 (December 15, 2021): 426–36. http://dx.doi.org/10.22363/2312-8674-2021-20-3-426-436.
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The article examines an important historical stage in the development of military clergy. During this period, effective systems of military administration, training and recruitment and social protection of its members were established. In the process of the Emperor Paul's reform the military clergy acquired the features of a political institution. This was manifested in the active intervention of the state in the managerial system of the clergy. And the head of the military priests becomes the ober-priest of the Russian army and navy. A system of candidates selection for the positions of military priests has been built. A specialized educational institution was established for recruiting military clergy from the children of military clergy - the Army Seminary. After leaving the military department, martial ober-priests are provided with places in urban parishes, and martial priests are appointed to the rural churches of the dioceses from which they came to serve. A pension was introduced for the military clergy who were unable to continue serving because of age or illness. The military clergy were extracted from the subordination of the Holy Synod. And in the person of the ober-priest it was subordinated to the highest political leadership. As a result, the organization of the military clergy, which was optimal from the point of view of military-political management and effective use, was integrated into the military organization of the state. But this came into conflict with the canonical church norms and the position of the holy synod. After the tragic death of emperor Paul, this organization was largely dismantled.
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Prayidno, Iswadi. ""Engkaulah Imam Selama-lamanya menurut Melkisedek"." Lux et Sal 1, no. 1 (November 1, 2020): 1–10. http://dx.doi.org/10.57079/lux.v1i1.1.
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Letter to the Hebrews is one of the most difficult and, at the same time, intriguing writings in the New Testament. Its author is responding to a particular crisis of the christian community. His theology is based on the basic christian teachings but then is developed as a response to the congregation’s need. One of his original ideas is the high priestly of Christ. It is significant because Jesus did not come from the line of the High Priests of Israel. This paper intends to understand why the author of Hebrews presents Jesus Christ as a High Priest according to Melchizedek and to see the significance of this Christology in responding to the current crisis.
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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.
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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.
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Babich, Irina Leonidovna. "The Fates of Priests in Russia: THE VVEDENSKYS." Исторический журнал: научные исследования, no. 2 (February 2020): 123–32. http://dx.doi.org/10.7256/2454-0609.2020.2.32466.
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The research subject of this study is the fate of a priest in Russia: Fr. Dmitry Vvedensky, who began his ministry before the Revolution, lived through Soviet camps, was convicted three times, managed to survive the difficult conditions of camp life and continued to serve after the death of Stalin.The research object of this study is the Vvedensky dynasty of priests.The author considers D. Vvedensky's life in the context of the priestly environment in which he found himself. At the microhistory level, the author describes the fate of one of the representatives of the Russian Orthodox clergy during a civilizational breakdown. The study was prepared on the basis of two kinds of sources: firstly, archival materials from the state archives (the State Archive of the Russian Federation and the Central State Historical Archive of Moscow) and private collections (the Vvedensky family archive, which was donated to the Church and History Museum of the Men's Stavropegalny Danilov Monastery of the Russian Orthodox Church ); secondly, interviews with the descendants of the Vvedensky family: the granddaughter of Fr. Dmitry - Lyubov', the grandson of Fr. Dmitry's brother - Rostislav, the niece of Fr. Dmitry's wife - I. K. Miloslavina, the granddaughter of the second priest serving in the same "Life-Giving Spring" Church with Fr. Dmitry, - E. P. Thebes.The scientific novelty of this research is its introduction into scientific circulation of new archival materials concerning the life of Russian priests, including from new archives, in particular, the Vvedensky archive stored in the Danilov Monastery.The study of priestly fates on the example of the Vvedensky family has made it possible for the author to identify the main trends in the life of the priesthood at the turn of the Russian-imperial and Soviet periods in the history of Russia.
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Tortorici, Zeb. "Cross-Generational Abuse." Historical Reflections/Réflexions Historiques 46, no. 1 (March 1, 2020): 13–30. http://dx.doi.org/10.3167/hrrh.2020.460102.
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This article analyzes the influence of confessional manuals on Catholic priests who solicited sexual favors from parishioners during confession throughout colonial New Spain. It proposes that we think about centuries of sexual encounters between priests and parishioners through the concept of cross-generational abuse, which describes intersecting forms of priestly exploitation based on chronological age differentials, allegorical power relations based on the rhetoric of spiritual kinship, and priests’ own abilities to profess redemption years after conviction and thereby regain positions of authority over parishioners. The plurality of these forms of abuse move beyond the usual associations of cross-generational sex solely with the question of age. It opens up the category of cross-generational sex and enlarges its potential to be a topic for historical reflection.
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Zaia, Shana. "Kings, Priests, and Power in the Neo-Assyrian Period." Journal of Ancient Near Eastern Religions 19, no. 1-2 (December 10, 2019): 152–69. http://dx.doi.org/10.1163/15692124-12341308.
Full textAbstract:
Abstract Despite a relative dearth of information in the surviving corpus about Assyrian priests’ more routine concerns, the Assyrian state correspondence contains some details that can improve our knowledge of priests’ daily lives, rights, and responsibilities. Using four case studies, this paper analyzes situations in which priests are accused of misconduct or crimes to better understand the powers and expectations of individual priestly offices as well as the realities of everyday life that might have rendered these boundaries more flexible or surmountable. These cases of irregularities reveal that cultic personnel had distinct economic, legal, and judicial roles and were sometimes able to extend their powers when necessary to manage issues such as crime and shortages in resources, only requesting royal intervention as a last resort.
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James Cin Len Khai and Ma. Lourdes C. Medina. "Exploring the Relationship between Spiritual Well-being and Psychological Well-being among Novice Clergy and Senior Priests in Myanmar: A Basis of Development and Implementation of a Psycho-Spiritual Intervention Program." GSC Advanced Research and Reviews 19, no. 2 (May 30, 2024): 190–203. http://dx.doi.org/10.30574/gscarr.2024.19.2.0187.
Full textAbstract:
The study explored the in-depth experiences of spiritual well-being and its role on psychological well-being among clergy towards development and implementation of a Psycho-Spiritual Intervention Program. In particular, the study looked into the lived-experiences of spiritual well-being through the quality of relationship that one has within each component of spiritual well-being and its role on psychological well-being among novice clergy and senior priests because novice clergy and senior priests are the most important stages in priestly life. There is a big difference between these two groups in terms of number of years in priestly life, year of ordination, age and occupation. In order to achieve breadth and depth in the understanding of this phenomenon, the researcher employed the explanatory sequential mixed-method design. A total of 271 clergy (135 novice clergy and 136 senior priests) completed questionnaires about spiritual well-being and psychological well-being, 10 novice clergy and 10 senior priests were then selected for in-depth interviews. The results of regression analyses showed that overall spiritual well-being is a significant predictor of psychological well-being among the clergy. Personal component of spiritual well-being alone and environmental component of spiritual well-being alone were significant predictors of psychological well-being among novice clergy and senior priests respectively. The interviews substantiated these results. It further revealed that transcendental and communal component of spiritual well-being still appear in the picture of the relationship between spiritual well-being and psychological well-being among the clergy. These components, however, were manifested in different ways among the novice clergy and the senior priests. The findings specifically showed that the experience of spiritual well-being within the personal component benefits personal growth, environmental control, self-acceptance, purpose in life and emotional stability among the novice clergy. The experience of spiritual well-being in environmental component, on the other hand, benefits peace of mind, self-acceptance and others-acceptance, increased ability of problem-solving skills, increased happiness and a better physical health among senior priests. The implications of the study for clergy, for counseling practice and for future research have discussed.