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Journal articles on the topic 'Reform of priestly life'
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1
PHELAN, OWEN M. "NEW INSIGHTS, OLD TEXTS CLERICAL FORMATION AND THE CAROLINGIAN RENEWAL IN HRABANUS MAURUS." Traditio 71 (2016): 63–89. http://dx.doi.org/10.1017/tdo.2016.7.
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Hrabanus Maurus'sDe institutione clericorumis a masterpiece of clerical formation, emblematic of the Carolingian Renewal and esteemed by thinkers throughout the Middle Ages. In the third book, Hrabanus juxtaposes Augustine's teachings inDe doctrina christianawith Gregory the Great's instruction in theRegula pastoralisto craft an original case for a close connection between wisdom and moral life in priestly training. Hrabanus's effort concretizes long-standing concerns of Carolingian reformers reiterated in landmark reform documents from the late eighth and early ninth centuries. Moreover, throughout his life, Hrabanus periodically returns to his work on priestly formation for words and ideas to undergird subsequent efforts at integrating education with pastoral practice in a variety of genres, including his model sermons, his encyclopedic commentary, and his handbook for missionary conversion. In addition to highlighting Hrabanus's individual genius as one who adroitly applies traditional authorities in novel ways to contemporary problems, this study illumines the crucial role played by monasteries like Fulda as engines for the Carolingian reform.
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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.
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Carhuachín, César Gerardo. "Ulrico Zuinglio. Una biografía como teología." Revista Albertus Magnus 14, no. 1 (2024): 38–56. http://dx.doi.org/10.15332/25005413.10402.
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This work is an approach to the life of the Swiss reformer Ulrich Zwingli in the XVI century. In this work Zwingli’s life is understood as a locus theologicus, where his passion and commitment to the church and its reform is remarkable. This occurred during his pre-Reformed life, that is, during his priestly ministry in the cities of Glarus and Einsiedeln, and continued into his Reformed life, during his pastoral ministry in the city of Zurich. In the different stages of Zwingli’s life, the God’s presence is implicit, specifically in his concern for the Church, which is evident in the dominant and regulating images of his life that have theological content.
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Marques, Luís Felipe Carneiro. "ministerialidade do Sacramento da Penitência: repensar para renovar." Revista Eclesiástica Brasileira 83, no. 325 (2023): 484–505. http://dx.doi.org/10.29386/reb.v83i325.4890.
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Desde a Reforma Gregoriana, realizada pelo papa Gregório VII (1073-1085), sabe-se que a reforma da Igreja deve passar pela renovação do ministério presbiteral. Dessa forma, neste artigo, observaremos a ação presbiteral, no contexto do sacramento da penitência, e indicaremos algumas passagens necessárias e urgentes. Tudo precisa ser revisado: a forma, a teologia e o conceito. Temos um ministério cuja primeira intenção deveria anunciar o dom da misericórdia ilimitada de Deus, mas que se tornou um lugar onde se exprime o poder do padre, o clericalismo e, com isso, se experimenta a morte, a destruição da integridade espiritual, da dignidade humana e batismal. As improvisações para o ministério acabam gerando profissionais rígidos, burocráticos, devotos e indiferentes, carentes de consciência batismal, desprovidos de sentido eclesial de serviço e de lucidez missionária. A possibilidade de diagnosticar situações difíceis e dialogar sobre elas é uma contribuição para o futuro da vida da Igreja, que deve introduzir nova sensibilidade teológica.
 Abstract: Since the Gregorian Reformation, carried out by Pope Gregory VII (1073-1085), it is known that the reform of the Church must go through the renewal of the priestly ministry. Thus, in this article, we will observe the presbyteral action, in the context of the sacrament of penance, and we will indicate some necessary and urgent passages. Everything needs to be revised: form, theology and concept. We have a ministry whose first intention was to announce the gift of God’s unlimited mercy, but which has become a place where the priest’s power, clericalism is expressed and, with that, death is experienced, the destruction of spiritual integrity, dignity human and baptismal. Improvisations for the ministry end up generating rigid, bureaucratic, devout and indifferent professionals, lacking in baptismal awareness, devoid of an ecclesial sense of service and missionary lucidity. The possibility of diagnosing difficult situations and dialoguing about them is a contribution to the future of the Church’s life, which must introduce a new theological sensitivity.
 Keywords: Confessor’s Ministry; Penance Crisis; Reform.
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Sobolewski, Zbigniew. "Troska św. Jozafata Kuncewicza o podniesienie moralne i duchowe duchowieństwa unickiego." Teologiczne Studia Siedleckie 20, no. 2023 (2023): 129–44. https://doi.org/10.5281/zenodo.10343723.
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<strong><em>St. Josaphat Kuncevich's concern for the moral and spiritual support of the Uniate clergy</em></strong> The article is an attempt to present the figure and pastoral activity of Saint Josaphat Kuncewicz, Archbishop of Polotsk, the first martyr of the union. Referring to the saint's curriculum vitae, the author presents him as a zealous pastor, a father to the clergy and faithful entrusted to him, whose constant goal was the moral and spiritual revival of his diocese. Josaphat saw the need to reform the Polotsk Church and wanted to achieve it by morally uplifting the clergy. For this purpose, he used a catechism, prepared on the model of the catechisms of the Western Church, and the rules of priestly life, which are a reminder of the rules in force in the Church in Russia.
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Hohlov, A. "Family drama of the priestly wife Lyudmila Kapitonova (based on the materials of the state archive of the Republic of Tatarstan)." History: facts and symbols, no. 2 (June 15, 2023): 50–62. http://dx.doi.org/10.24888/2410-4205-2023-35-2-50-62.
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Introduction. The article uses a concrete historical example through an anthropological approach to make one of the first attempts in Russian historiography to highlight the problem of the place, role and position of women within the family and intra-church relations of the early XX century. Materials and methods. The analysis of archival material demonstrates a complex system of communication and deep psychological and cultural contradictions in the environment of the provincial parish clergy of the period under review. A woman was assigned a subordinate role in it, while her violation of the traditional order turned into adverseconsequences. Results. The increase in the level of education of women and, as a result, the strengthening of their intellectual, legal and cultural emancipation in the post-reform period, ran into patriarchal attitudes of the church environment. The clash of tradition and innovation resulted in acute interpersonal and intragroup conflicts, during which the parties often annihilated basic ethical rules. It is noteworthy that, acting as an arbiter in the clashes of subordinates, the hierarchy sought to counteract the penetration of cultural and psychological innovations into the Orthodox community. It happened that such protectionism went against the canons and legislation of the church, turning into a violation of the key principles of justice. Nevertheless, thanks to this orientation and practical approaches, the church sought to achieve mental homogeneity of the clergy and internal stability of the system in conditions of external social turbulence. Conclusion. The author comes to the conclusion that the church society was a closed system with a very peculiar matrix of norms and rules, hanging in a stable disequilibrium between traditionalism and post-reform modernism. The church, which was based on a patriarchal way of life, was not ready for the correction of gender roles in the conditions of innovative changes, even where this did not pose a direct threat to its cultural tradition.
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Aryanto, Antonius Galih Arga Wiwin, and Agus Widodo. "John Chrysostom’s Commentary on the Collection for Jerusalem in Rom 15:25–32." Verbum Vitae 40, no. 2 (2022): 551–73. http://dx.doi.org/10.31743/vv.13642.
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John Chrysostom (349–407) provides the most comprehensive commentary on the Pauline epistles from the patristic era. During his priestly mission in Antioch (386–397) and his episcopate in Constantinople (398–403), he wrote over 200 homiletic commentaries on the entire Pauline epistolary body of work. This research attempts to analyze how Chrysostom interprets Paul’s verses concerning the collection and uses them to organize and transform the ecclesial groups into communities of love, particularly paying attention to the poor. The study focuses on the works of John Chrysostom on Rom 15:25–29. Based on his interpretation, the status of debtors in the spiritual blessings is the main reason why the Romans had to be more earnest in almsgiving, imitating the Macedonians and the Achaeans who had helped the community in Jerusalem. He also encourages them to reform their lives, cutting off the superfluities, luxurious lifestyles, and bad attitudes in squandering money on other selfish needs. At the same time, he stirrers them up to meet their needs moderately, which meant using only the goods that are truly necessary for a healthy and dignified life so that they would always have something to share with the poor.
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Gręźlikowski, Janusz. "Czym był dla Kościoła Sobór Trydencki (1545-1563)? : (refleksje w 440-tą rocznicę od zakończenia obrad)." Prawo Kanoniczne 46, no. 3-4 (2003): 171–226. http://dx.doi.org/10.21697/pk.2003.46.3-4.07.
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In the history of canon law, as well as like in history of many other forms and aspects of ecclesiastical life, Trident Council (1545-1563) was of a great importance. Renovation work initiated by Council, thought as remedy for crisis situation intensified by reformation outbreak, was without any doubts a turning point not only in history of church legislation, but also in the history of Church itself. For hundred and forty years from ending of the conference of Trident Council is an occasion for discerning reflection over the role and importance of votes of that significant and grave event in the history of the Church, which was a great gift of the Spirit presented to the Church in hard times of XVIth century and turning point that started big, needed and salutary reform and renovation of the Church. Trident formed and changed the visage of Catholic Church more than any other ordinary Council except of The Und Vatican Council. The other Councils, despite their significance, influenced only specific areas of Church life, impressing their impact on them. It set a new direction and shape to the whole historical epoch. It was this Council that formed „catholic confession Church”, it gave him an order and shape in doctrinal and disciplinary area. Legal resolutions of the Council had first of all reformative character. Besides passing the resolutions, which had fundamental importance for Church’s work, as residency dictation, ban of benefices accumulation, establishing the clerical seminary, enforcing the obligatory legal form of marriages contracting or reform of religious law, the Council implemented all line of improvements and institutions started by Apostolic Capital.
 The great gift of the Spirit, reforms and renovation presented to the Church of the half of XVIth century in resolutions of Trident Council was to release comprehensive trend of assimilation by individual countries, nations, church’s provinces and dioceses the basic decrees and resolution, which were taken by Council’s fathers. Before everything else, situation that the Church winded up in required all that, because Church was from one side menaced by developing reformation, from the other side it was afflicted by crisis of its structures and institutions, collapse of discipline of priesthood and declining religious life. This situation forced to take on changes and reforms programmed by the Tridentinum and which concern widely understood religious renovation referring to priesthood and secular congregation, as well as Church structures themselves. In the same time, the point was both to correct recognition of totality of Council’s reformatory resolutions and to definitely implement them and enforce into life of mentioned church units.
 Acceptance of Trident resolutions meant the beginning of reforms on many areas of church and religious life. So no wonder, that efforts of popes from the end of XVIth century and the subsequent centuries were directed to propagate a conviction in Church’s consciousness, that Tridentinum should be recognized as not only the ultimate principle of faith, but also as rule of church discipline. Norms established earlier were integrated, specified and updated by Trident becoming a significant motor of further legislative activity of legislators in the Church. On the Council, foundations for development of modern canon law and its application in the Church were also set. Hereof, taking this all into consideration we can state, that this Council is a beginning of a new epoch for history of canon law. Its resolutions explained and determined dogmatic matters, strengthened organization and discipline in the Church, gave a new impulse to maintain shaken internal cohesion of the Church and created convenient conditions to take up offensive priestly action on wider scale. Thus they had significant impact on four centuries of life, activity and history of the church.
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Mandziuk, Józef. "O. Kasper Drużbicki SJ (1590-1662) i jego nauka o doskonałości chrześcijańskiej." Saeculum Christianum 24 (September 10, 2018): 128–38. http://dx.doi.org/10.21697/sc.2017.24.14.
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At their beginnings, Jesuits had a huge impact on the Catholic Church in Poland. They introduced the Council of Trent reform and stopped the spread of Protestanism. Amongst them, there were many mystics, great theologians, missionaries, saints and priests. One of them was Father Kasper Druzbicki, theologian, ascetic writer, preacher and administrator.One of his many theological works is a treaty about the shortest way to Christian perfection, which is God’s will fulfillment. The book is not just designed for those in consecrated life, but also in secular life who strive toward holiness.
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Fieraru, Iustina. "Țăranul român oglindit în paginile gazetei poporale „Libertatea” din Orăștie (1921–1926). Contribuții." Anuarul Institutului de Cercetări Socio-Umane Sibiu 31 (December 31, 2024): 177–93. https://doi.org/10.59277/aicsus.31.12.
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The birth, in the middle of the 19th century, of the newspaper published for peasant from Transylvania represented a special moment in the life of the Romanian peasantry. This type of press contributed to raising the level of this population’s political and social culture. The newspaper published for peasant ‘Libertatea’ from Orăștie, which was edited by the priest Ioan Moța, advocated for a better economic, political and social education of the Transylvanian villages. The Paper brings the image of a peasant who, following the electoral reform, became a ’peasant-elector’, meaning the owner of the universal vote. Invested in such attributes, he became involved in the social-political life of the rural community he was a part of. The political integrations of the peasants at the local community level were manifested by their formation in ‘peasant clubs’, as happened in Hunedoara County to defend the public interest. Other forms of political integration of the peasants were given by their meetings in reading societies, where someone debated political ideas. Also, the meetings with the village priests, who used to read them from newspapers, represented ways of political integration for the peasants who became voters.
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Rukmana, Lisa, and Yoan Mareta. "Sejarah Pemikiran Gerakan Reformasi." Jurnal EduSosial 2, no. 2 (2022): 67–80. http://dx.doi.org/10.22437/jeso.v2i2.22405.
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Abstrak: Reformasi mengubah wajah politik di Eropa kemudian perubahan itu terjadi di bagian-bagian dunia. Reformasi digagas oleh Martin Luther, seorang pastur di Jerman yang merasa prihatin dengan kondisi umat Kristen. Selain kepapaan masyarakat Kristen yang bertolak belakang dengan kondisi kehidupan mewah para penguasa dan para pastur Gereja, pemberlakuan praktek penjualan Surat Penghapusan Dosa atau yang disebut Surat Aflat menjadi penyebab munculnya dorongan untuk menyusun ulang pola kehidupan masyarakat Kristen. Luther memprotes penyelewengan pihak gereja dengan mencetuskan 95 Dalil dan memakunya di pintu gereja, usaha itu mendapat sambutan dari cendikiawan-cendikiawan Barat yang terbuka pikirannya. Buah dari penerimaan itu reformasi gereja bertransformasi menjadi gerakan pembaharuan pada kesadaran teokrasi yang lebih kuat, perubahan dan pembaharuan bentuk-bentuk hidup gereja, sikap aktif terhadap politik, hingga cara pandang reformasi bertransformasi memuat nilai-nilai utama yang menjadi landasan dan harapan berproses, bernegara dan bermasyarakat.
 Kata kunci: reformasi, gereja, Katolik Roma, Martin Luther, Calvinisme
 Abstract: The reforms changed the face of politics in Europe then those changes took place in those parts of the world. The Reformation was initiated by Martin Luther, a priest in Germany who was concerned about the condition of Christians. In addition to the poverty of the Christian community which is contrary to the luxurious living conditions of the rulers and priests of the Church, the imposition of the practice of selling penance letters or the so-called Aflat letter is the cause of the urge to rearrange the pattern of Christian community life. Luther protested against the irregularities of the church by inventing the 95 Theses and nailed them to the door of the church, the effort received a response from Western scholars who were open-minded. The result of the acceptance of church reform is transformed into a movement of renewal in the consciousness of a stronger theocracy, change and renewal of the forms of church life, an active attitude towards politics until the perspective of reform is transformed to contain the main values that are the foundation and expectations of the process, state, and society.
 Keywords : reformasi, gereja, Katolik Roma, Martin Luther, Calvinisme
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Werner, Janelle. "Living in Suspicion: Priests and Female Servants in Late Medieval England." Journal of British Studies 55, no. 4 (2016): 658–79. http://dx.doi.org/10.1017/jbr.2016.71.
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AbstractThis article examines ordinary priests in late medieval England who, despite clear guidelines to the contrary, employed and lived with female servants. Ecclesiastical legislation frequently and firmly warned priests against living with women, including servants, because of the potential for sexual temptation, scandal, or both. Historians have long assumed that most clerical households were homosocial, but looking closely at the living arrangements of ordinary parish priests reveals a different story. Evidence from the dioceses of Hereford and Lincoln suggests that elite clerical expectations were often ill-suited to the social and economic realities of parish life, and priests’ living arrangements reflect this incompatibility. Distrust of female clerical servants was heightened during periods of church reform, when these women bore the brunt of both reforming rhetoric and action.
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Keenan, James F. "Notes on Moral Theology: Ethics and the Crisis in the Church." Theological Studies 66, no. 1 (2005): 117–36. http://dx.doi.org/10.1177/004056390506600106.
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[The author provides a bibliographic study of recent publications concerning the scandal and the crisis in the Catholic Church. He focuses on three groups: priests (who are they?), the laity (how can they more fully participate in the life of the Church?), and bishops (what must they do to lead and govern more effectively?). The article concludes by looking at the need for both church structural reform and professional ethical training of church ministers, clerical and lay.]
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Balla, János. "Joseph II’s Reforms of the Piarist Order with Particular Regard to the Hungarian Province." PRÁVNĚHISTORICKÉ STUDIE 54, no. 3 (2025): 77–91. https://doi.org/10.14712/2464689x.2024.28.
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The aim of the study is to show the consequences for the Hungarian Piarist Order stemming from the ecclesiastical reforms of Joseph II. (r. 1765–1790). Both Maria Theresa (r. 1740–1780) and her son, Joseph II wanted to restructure and re-regulate the relationship between church and state. The wide-ranging reforms introduced during their reigns affected social, economic, cultural, judicial and legal life, as well as education. The Church and its different branches like the religious orders (ordo regularis) were the cohesive elements of this program: as a kind of supranational institution, it was the responsibility of the ecclesiastical administration to introduce, operate and control it. Without the state-church structure, the system as a whole would have remained dysfunctional. In fact, in relation to the objectives of Maria Theresa and Joseph II, we should not speak primarily of church reform, but of the modernization or centralization program of the multi-ethnic Habsburg monarchy. The Piarists are considered the most committed supporters of the 18th-century reform spirit, who, as a teaching order, also incorporated the new scientific achievements of the time into the education of the youth. The activities of the Piarists received great support from Maria Theresa and Joseph II, who entrusted them with the creation of many new educational institutions. Paradoxically, this relationship of trust almost led to the dissolution of the Order in the Josephine decade, when the Emperor sought to exploit the Piarists by dissolving the Order and employing its members in the state. This was ultimately hampered by scarce financial resources, but the existential fear of dissolution and the loosening of the order’s ties led many religious (lat. religiousus) to leave the community and continue their careers as diocesan priests or lay teachers.
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Weinstein, Benjamin. "Popular Constitutionalism and the London Corresponding Society." Albion 34, no. 1 (2002): 37–57. http://dx.doi.org/10.2307/4053440.
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In early November 1790, Edmund Burke noted the existence in England of “several petty cabals, who attempt to hide their total want of consequence in bustle and noise, and puffing, and mutual quotation of each other.” Burke's observation both informed and amused conservative opinion, but its condescension masked the seriousness of the situation that it described. Throughout Britain men were assembling into societies organized in celebration of French liberty and motivated by the prospect of parliamentary reform at home. While it was true that the leading members of these clubs sometimes indulged in “puffing” and “mutual quotation,” their commitment to reform was nevertheless deeply held. Joseph Priestley, for one, sacrificed his home, his laboratory, and nearly his life in defense of the cause; Maurice Margarot, Joseph Gerrald, and Thomas Muir sacrificed their freedom; sadly, Thomas Hardy sacrificed his wife and unborn child. For their equally obstinate devotion to reform, the Revolution Society, which took its name in commemoration of the Glorious Revolution rather than in envy of the French uprising, and the Society for Constitutional Information, a longtime reform leader reinvigorated after the fall of the ancien régime, became the objects of Burke's ridicule. But in his conviction that “contemptuous neglect” was the best method by which to defeat the “vanity, petulance, and spirit of intrigue” displayed by these societies, Burke exposed an embarrassing improvidence. For if, as he claimed, these associations were “inconsequential” in their own conduct, their agitation would eventually prompt the emergence of a new generation of populous and, therefore, menacing societies. By spring 1794, neither Burke nor Pitt would be able to ignore the reformers any longer. What were once “petty” had become “the mother of all mischief.”
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Voltmer, Rita. "Debating the Devil’s Clergy. Demonology and the Media in Dialogue with Trials (14th to 17th Century)." Religions 10, no. 12 (2019): 648. http://dx.doi.org/10.3390/rel10120648.
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In comparison with the estimated number of about 60,000 executed so-called witches (women and men), the number of executed and punished witch-priests seems to be rather irrelevant. This statement, however, overlooks the fact that it was only during medieval and early modern times that the crime of heresy and witchcraft cost the life of friars, monks, and ordained priests at the stake. Clerics were the largest group of men accused of practicing magic, necromancy, and witchcraft. Demonology and the media (in constant dialogue with trials) reveal the omnipresence of the devil’s cleric with his figure possessing the quality of a ‘super-witch’, labelled as patronus sagarum. In Western Europe, the persecution of Catholic priests played at least two significant roles. First, in confessional debates, it proved to Catholics that Satan was assaulting post-Tridentine Catholicism, the only remaining bulwark of Christianity; for Protestants on the other hand, the news about the devil’s clergy proved that Satan ruled popedom. Second, in the Old Reich and from the start of the 17th century, the prosecution of clerics as the devil’s minions fueled the general debates about the legitimacy of witchcraft trials. In sketching these over-lapping discourses, we meet the devil’s clergy in Catholic political demonology, in the media and in confessional debates, including polemics about Jesuits being witches and sorcerers. Friedrich Spee used the narratives about executed Catholic priests as vital argument to end trials and torture. Inter alia, battling the devil’s clergy played a vital role in campaigns of internal Catholic church reform and clerical infighting. Studying the debates about the devil’s clergy thus provides a better understanding of how the dynamics of the Reformation, counter-Reformation, Catholic Reform, and confessionalization had an impact on European witchcraft trials.
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Korotkova, Olena. "Crisis factors in social positions of Ukrainian archival arrangements XIX - beginning of XX century." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 49 (2019): 43–47. http://dx.doi.org/10.31861/hj2019.49.43-47.
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The purpose of the research is to determine the main causes and consequences of the emergence of crisis phenomena in the social positions of the Ukrainian clergy in the XIX – early XX centuries; the transformation of the clergy and peasantry relations, changes in the daily values of the Ukrainian clergy. Reforming Ukrainian agrarian society has led to a change in social attitudes and values among all strata of the population. Clergy, defending the imperial social traditions, lost credibility and control over the Ukrainian people. The priests had to perform many social functions, but the weakening of the practice of patriarchal traditions, the intensive displacement of many outdated elements from family life put new challenges to the clergy. Changes in the social positions of the clergy were manifested in the spread of anti-social behavior, the transformation of the traditional daily life of the spiritual elite and local priests. Mistrust of the clergy was intensified by forcible Russification in church worship. In the conditions of capitalization of society, clergy were not able to maintain their influence on the majority of the population of Ukrainian provinces.
 Keywords: clergy, social, antagonism, crisis, anti-social, reform, peasantry
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Ziezulewicz, William. "Sources of Reform in the Episcopate of Airard of Nantes, 1050–1054." Journal of Ecclesiastical History 47, no. 3 (1996): 432–45. http://dx.doi.org/10.1017/s0022046900076041.
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There is an element of drama in Anselm's description of the Synod of Reims in 1049 as the assembled bishops are asked to swear before the relics of St Remi that they had not achieved their positions in the Church through simony. The tension mounts as the archbishop of Reims excuses himself from the oath and asks for a private audience with the pope. Of the twenty bishops present, four confessed involvement with simony. One bishop, Hugh of Langres, accused of a long list of crimes in addition, fled the scene rather than submit to Leo IX's justice. However, of all the bishops implicated in the crime of simony, only one was deposed outright: Budic of Nantes, as the narrator of the acts of the synod tersely states:Finally, the bishop of Nantes came and confessed that his father was the bishop of hiscivitasand during his life he had received the gift of the episcopate and when he died he took his place for a payment of money. Because of this, by the judgement of the synod, he was deprived of his episcopal ministry. His pastoral staff and ring having been taken away, the office of priest alone was given to him through the intervention of the bishops.
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Hastings, Derek. "Nation, Race, and Religious Identity in the Early Nazi Movement." Religions 9, no. 10 (2018): 303. http://dx.doi.org/10.3390/rel9100303.
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This paper examines the dissemination of radical nationalist and racist ideas among Catholics within the early Nazi movement in Munich. While the relationship between the Nazi regime and the Catholic faith was often antagonistic after 1933, a close examination of the earliest years of the Nazi movement reveals a different picture. In the immediate aftermath of the First World War and within the specific context of Munich and its overwhelmingly Catholic environs, early Nazi activists attempted to resacralize political life, synthesizing radical völkisch nationalism with reformist, “modern” conceptions of Catholic faith and identity. In so doing, they often built on ideas that circulated in Catholic circles before the First World War, particularly within the Reform Catholic movement in Munich. By examining depictions of nation and race among three important Catholic groups—reform-oriented priests, publicists, and university students—this paper strives not only to shed light on the conditions under which the Nazi movement was able to survive its tumultuous infancy, but also to offer brief broader reflections on the interplay between nationalism, racism, and religious identity. The article ultimately suggests it was specifically the malleability and conceptual imprecision of those terms that often enhanced their ability to penetrate and circulate effectively within religious communities.
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Isichenko, Ihor. "„Ксьондзи-єзуїти” в унійному проєкті та романтичному міті". Studia Polsko-Ukraińskie 9 (18 липня 2022): 39–53. http://dx.doi.org/10.31338/2451-2958spu.9.2.
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The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 1573 forced the king to adhere to religious tolerance and to recognize the nobility’s right to free choice of religion. The Roman Catholic clergy, for the most part, did not want to grant Christians the Eastern rite of parity. The Society of Jesus, which formed a separate province in the Polish-Lithuanian Commonwealth in 1574, was guided not by political but by religious motives. Benedict Herbest (1531–1598) already in his work „Wypisanie drogi” („The Desribing of The Way”, 1566) discusses the prospect of restoring unity with the Orthodox Ruthenians. In the book „Wiary Kościołu Rzymskiego wywody” („The Arguments of the Roman Church’ Belief”) he explains Ruthenia’s departure from unity with Rome by lack of education and low religious consciousness. Piotr Skarga (1536–1612) wrote the book „O jedności Kościoła Bożego” („About the God’s Church’s Unity”, 1577), when he had not great authority in the Church and when he was little known in society. At the Brest synod in 1596 Skarga was not a participant and organizer, but only an observer and chronicler. Both Herbest and Skarga were only inflammatory polemicists who responded to the challenge of the Reform by calling for the consolidation of the Church in a single organism. The romantic myth is refuted by a closer acquaintance with their works and life experience.
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Jabłońska, Anna. "The Image of Parish Clergy Based on Wincenty de Seve’s Inspection (1608–1609)—Selected Aspects." Roczniki Humanistyczne 66, no. 1 SELECTED PAPERS IN ENGLISH (2019): 179–98. http://dx.doi.org/10.18290/rh.2018.66.2-9se.
Full textAbstract:
The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 65 (2017), issue 2
 The article discusses an important period in Church history, namely the so-called Church reform. It occurred after King Zygmunt August (1564) and the Polish clergy (1577) had adopted the resolutions of the Council of Trent. The implementation of those resolutions started at the turn of the 17th century. One of the proposals was to renew the life of clergy—their attitude to obligations and improvement of morals, customs and even appearance. Wincenty de Seve’s inspection in the years 1608–1609 concerned the area of the archdeaconry of Gniezno. For the purposes of this article, its four deaneries were analysed, i.e. Holy Trinity, Saints Peter and Paul, Łekno and Sompolno.
 The main purpose of the visitation was to inspect the parish, which played an extremely important role in society. The article discusses the image of the parish clergy emerging from the findings of the inspection, which took into account guidelines for the reform. This image shows that both those who were role models and those who drastically violated various norms were exceptions. The most numerous group were priests, who mostly met the requirements, but various irregularities were noticeable. The biggest problems of the next, slightly smaller group were women and alcohol. The offences also included ignorance, sloppiness and inappropriate clothing.
 The inspection shows that at the beginning of the 17th century, attempts were made to implement the reform of parish clergy, but traces of old habits and new requirements were still to go hand in hand.
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Bambawale, Usha. "The Place and Role of Women in Hinduism." Jnanadeepa: Pune Journal of Religious Studies Jan 2004, no. 7/1 (2004): 36–50. https://doi.org/10.5281/zenodo.4266332.
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Hinduism is a way of life. In the true sense one is born a Hindu and cannot be made one by conversion or by an ‘institution.’ The way of life is today called a ‘religion.’ The rules and regulations, norms and structure utilized for peaceful happy living patterns have been adopted into rites and rituals. Today the ossification of cus­- toms into religious explanations has made the way of life into a rigid pattern. Yet Hinduism is one religion that has had several socio­ religious reform movements and there have been drastic changes in life and worship to accommodate time and tide. This paper traces the path of the Hindu woman from ancient to modern times. It estab-­ lishes the fact that liberative attitudes have transcended religious oppression not limiting educational and social advancement of the Hindu woman. The forward march in the secular fields and the atti- tude of liberal values is more evident amongst the Hindu woman than among the women of other monolithic institutionalized religions in India. Today women have received their equal status in Hinduism by being accepted as priests and Gurus. The paper has three distinc-­ tive areas of discussion, 1.Hinduism, 2.The place of women in Hin-­ duism and her role as interpreted in society. 3. The Hindu women in context to the process of liberalization and her ability to change the social attitude with the help of law and education. A brief introduc­- tion at the beginning helps to draw meaningful conclusions. The author has stuck to the exclusive discussion of the Hindu women and the religion.
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Cordova, Romelle S., and Ruel S. Jundos. "Family Spirituality and its Influence on the Priestly Vocation of Diocesan Seminarians." Technium Social Sciences Journal 48 (October 8, 2023): 61–81. http://dx.doi.org/10.47577/tssj.v48i1.9570.
Full textAbstract:
The study aims to identify the level of influence of parents on the priestly vocation of the diocesan seminarian among the three dioceses of Negros Occidental. It also aimed to identify significant relationship between the participants and the level of influence of family and significant difference between the level of influence of family in terms of, forming a communion of person, serving life, participating in the development of society, and sharing in the life and mission of the church. It is identified that the level of influence of family on the priestly vocation of diocesan seminarians is ‘very high’ while the influence on the role of forming a community of person is the highest. There is a significant relationship between the level of influence of family on the priestly vocation of seminarians in terms of the identified variables. However, there is no significant difference between the levels of influence of family on the priestly vocation of seminarians in terms of the identified variables. Moreover, there is no significant difference between the level of influence of family on the priestly vocation of diocesan seminarians. On the other hand, the difference was significant in the level of influence of family on the priestly vocation of seminarians in terms of serving life and sharing in the life and mission of the church when grouped according to family income. The family income of 40,001-up obtained a higher level of influence of family on the priestly vocation of seminarians in terms of serving life and sharing in the life and mission of the church than others. Though, the level of influence of parents is very high, enhancement in some aspects were viewed.
 
 Keywords: dioceses, family spirituality, seminarians, influence of parents, priestly vocation
 
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MELVE, LEIDULF. "The Public Debate on Clerical Marriage in the Late Eleventh Century." Journal of Ecclesiastical History 61, no. 4 (2010): 688–706. http://dx.doi.org/10.1017/s0022046909992727.
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The article offers an analysis of the public debate on priestly marriage, conducted in the last decades of the eleventh century. This was the first debate on the subject in six hundred years, erupting in the context of the reform movement. Although the theme of priestly marriage was mentioned in the Carolingian period as well as in the tenth and first half of the eleventh century, it was the anonymous defence of clerical marriage, the Epistola de continentia clericorum, that gave rise to a wide-ranging public debate. The article examines this debate in terms of the argumentative approaches used by the participants, the aim being to emphasise an important undercurrent in the understanding of priestly marriage contrary to the official – or Gratian – view on the issue.
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Irchak, Iryna. "Monkhood of the Yordanskyi and Bohoslovskyi Convents of the City of Kyiv in the Second Half of the 18th Century." Ethnic History of European Nations, no. 68 (2022): 49–55. http://dx.doi.org/10.17721/2518-1270.2022.68.06.
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The article deals with the social composition of Yordanskyi and Bohoslovskyi convents in the second half of the 18th century before the secularization reform of 1786–1788. This topic has not found comprehensive coverage in historiography, as researchers of the history of these monasteries have paid more attention to the founding, coexistence of monasteries, their architectural features. The study is based on an analysis of archival documents from the funds of the Central State Historical Archive of Ukraine (Kyiv) (TSDIAK), on the information about nuns of Kyiv convents in 1777, which was published in the journal «Kyiv Antiquity», and on the work of previous scholars who described the monastic community of these monasteries. The study describes the dynamics of changes in the number of nuns: from 1757 to 1779–1780 the number of women decreased, but later until 1786 there was a reverse trend. The number of nuns in the Bohoslovskyi convent was higher than in 1757, but before the secularization reform, the Yordanskyi convent still outnumbered. It is determined that the average age of nuns was 51 and 52 years, as of 1779 most nuns belonged to the age range of 41–50 years. It is found the majority of the women came from the Left and Right Bank Ukraine, cases of living of representatives of other regions were isolated. The number of nuns of cossack and peasant origin was bigger than townswomen, nuns of noble origin as well as women who were priest widows or daughters. Violations of the norms and rules of monastic life by some nuns were considered, including escape, drunkenness, leaving the territory of the monastery without the consent of superioress, meetings with men. Cases of children living with nuns caused by the death of their parents are mentioned.
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Padinjarekkuttu, Isaac. "Priestly Formation: Historical Perspectives." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2000, Vol 3/2 (2000): 81–98. https://doi.org/10.5281/zenodo.4289808.
Full textAbstract:
As the title indicates, the aim of this essay is to study “priestly forma­tion” from a historical perspective in the context of the seminary system as it exists in the Church today. The theme of this issue of the journal, however, is broader, namely, vocation and forma­tion in general, which includes the whole spectrum of “religious life” as well. Here, too, the question of forma­tion is crucial. However, it will not be possible for me to deal with religious life within this short space, although much of what will be said is applicable to religious life as well.
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Stotts, Jonathan. "Obedience as Belonging: Catholic Guilt and Frequent Confession in America." Religions 10, no. 6 (2019): 370. http://dx.doi.org/10.3390/rel10060370.
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From the late 19th to the mid-20th century, the practice of private confession to a priest was a mainstay of Catholic parish life in the United States. By the 1970s, Catholics had largely abandoned the practice of private confession. One dominant narrative among Catholic theologians and clergy, identified chiefly with the papacy of John Paul II, attributes the decline in confession to the loss of healthy guilt that took place during the cultural upheaval of the 1960s. In conversation with the work of psychologist and philosopher Antoine Vergote, the present article challenges this narrative, arguing that a collective and unhealthy Catholic guilt existed among American Catholics well before the 1960s and in fact characterized the period in which private confession was practiced most frequently. I contend that obedience to moral prescriptions was not, for ordinary Catholics, part of an ethical program of self-reform but the condition for belonging to a church body that emphasized obedience. Finally, examining the relationship between weekly reception of communion and confession, I suggest that private confession emerged to support frequent communion, persisting only until the latter became standard practice among Catholics in the United States.
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Н.А., Попов. "ИСПОВЕДНИК АГАФАНГЕЛ (ПРЕОБРАЖЕНСКИЙ), МИТРОПОЛИТ ЯРОСЛАВСКИЙ И ЕГО ПРОЕКТ ЛИТУРГИЧЕСКОЙ РЕФОРМЫ". Scientific and Theological Bulletin of the Perm Theological Seminary, № 2(3) (18 червня 2021): 42–47. http://dx.doi.org/10.48622/permds.2021.3.1.006.
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Статья посвящена рассмотрению рекомендаций священноисповедника Агафангела (Преображенского) по упорядочению приходской богослужебной практики, которые были подготовлены в начале ХХ века. Святитель Агафангел, исполненный желания сделать храмовое богослужение органичной частью духовной жизни современных ему православных христиан, дерзнул изменить практику приходского служения в своей епархии, чтобы к началу работы Поместного Собора в нашей Церкви появился практический опыт осуществления литургических преобразований. Без этого Собору было бы трудно решить вопрос о целесообразности и осуществлении очередной после XVII в. реформы богослужения. The article is devoted to the consideration of the priest-confessor Agafangel (Preobrazhensky)’s recommendations on streamlining the parish liturgical practice, which were prepared at the beginning of the twentieth century. Saint Agathangel, full of the desire to make church service an organic part of the spiritual life of contemporary Orthodox Christians, dared to change the practice of parish ministry in his diocese, so that by the beginning of the Local Council work, our Church would have a practical experience of carrying out liturgical transformations. Without that, it would have been difficult for the Council to resolve the issue of the expediency and implementation of the next divine service reform after the 17th century.
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Dozeman, Thomas B. "The Priestly Vocation." Interpretation: A Journal of Bible and Theology 59, no. 2 (2005): 117–28. http://dx.doi.org/10.1177/002096430505900202.
Full textAbstract:
Biblical writers present a grand vision of the priestly vocation, in which the sacramental life of worship is translated into an ethical mission to the world. It is a vision in which the priestly vocation of the ordained in the sanctuary and the priestly vocation of the laity in the world work in concert to fulfill the divine vision of a transformed earth. 1
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Gurianova, N. S. "Canon of Sacred Texts among the Old Believers and Organization of Religious Life in the Communities." Vestnik NSU. Series: History and Philology 22, no. 8 (2023): 20–31. http://dx.doi.org/10.25205/1818-7919-2023-22-8-20-31.
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The article addresses the problem of Old Believers’ reasoning for organizing religious life in the communities. It focuses on a unique attitude toward the texts, which had an almost sacred status. The author outlines a process of formation of the canon of the Old Believers’ sacred texts in the second half of the 17th century. This canon included fragments from authoritative manuscripts and printed editions that provided foundational arguments for the opponents of the church reform in any disputes, primarily related to the reformation of the rite and liturgical practice of the Russian Orthodox Church. The author also indicates a process in the first quarter of the 18th century associated with the Old Believers’ continued attempts to find citations to expand the canon of sacred texts. The article analyzes the analysis of miscellany compiled by the Vyg Old Believers in the first quarter of the 18th century. It contained fragments of texts that several generations of defenders of the Old Rite had selected. From their perspective, these texts testified to the justness of their views on controversial issues of religious life. The contents of this miscellany, given in the appendix to the article, show how citations of these texts used to be practical tools to resolve debatable issues related to theology, rites, and liturgy, as well as the organization of everyday religious life in the communities. The miscellany's compilers were keen to find texts that strengthened their positions and enabled their disciples to defend the Old Rite in debates with official church representatives and within the religious and social movement. The article concludes by arguing that the Old Believers’ canon of sacred texts was significantly expanded in the first quarter of the 17th century to include fragments of texts, which covered not only issues of theology, liturgy, and rituals but also the organization of the communities’ everyday life (for instance, performing occasional Christian services when no priest is around).
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Kasimov, Evgeny Vitalievich. "Book review: Education and Christian enlightenment of the Chuvashs of Volga-Urals in the second half of the 19th – early 20th century: documents and materials from the funds of N.I. Ilminsky and Kazan Teachers’ Seminary (compiled by G.A. Nikolaev, R.R. Iskhakov; Cheboksary, 2023)." From History and Culture of Peoples of the Middle Volga Region 14, no. 3 (2024): 161–65. http://dx.doi.org/10.22378/2410-0765.2024-14-3.161-165.
Full textAbstract:
The review presents a description of the content of the collection of documents dedicated to the education and Christian enlightenment of the Chuvashs, who lived in the Volga-Ural region in the second half of the 19th – early 20th centuries. The author highlights aspects of the topic that are most fully reflected in the published documents: state of school affairs in rural areas, interfaith situation in the region, living conditions of parish priests and school teachers, activities of teachers and educators N.I. Ilminsky, I.Ya. Yakovlev, N.I. Zolotnitsky. The review positively assesses the detailed scientific reference apparatus of the book. It is concluded that the collection of documents expands our knowledge of the daily life of the peoples of the Volga region in the post-reform period of Russian history. For citation: Kasimov E.V. Book review: Education and Christian enlightenment of the Chuvashs of Volga-Urals in the second half of the 19th – early 20th century: documents and materials from the funds of N.I. Ilminsky and Kazan Teachers’ Seminary (compiled by G.A. Nikolaev, R.R. Iskhakov; Cheboksary, 2023). From History and Culture of Peoples of the Middle Volga Region. 2024, vol.14, no.3, pp. 161–165. https://doi.org/10.22378/2410-0765.2024-14-3.161-165 (In Russian)
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Lynch, Reginald M. "Thomas Aquinas and Priestly Formation: From His Life to Vatican II." Thomist: A Speculative Quarterly Review 88, no. 2 (2024): 181–213. http://dx.doi.org/10.1353/tho.2024.a922664.
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Abstract: This article outlines the relationship between Aquinas's thought and priestly formation, beginning in the thirteenth century and ending with the twentieth-century Magisterium. In relation to the other articles in this special issue, this article is meant to serve as a kind of introduction, providing important historical context for those more specialized treatments of the relevance of Aquinas's thought for different aspects of priestly formation today. Beginning with his personal formation for the priesthood, this article examines Aquinas's role in the formation of priests during his own life, and then the subsequent role of Aquinas's thought in priestly formation before the Council of Trent, and during the post-Tridentine period until the twentieth century.
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Stepanyuk, Andriy, and Romana Kiuntsli. "SPATIAL PLANNING OF TERRITORIES AS A NEW TYPE OF URBAN PLANNING ACTIVITY. PROBLEMS AND PROSPECTS." Architectural Bulletin of KNUCA, no. 22-23 (December 12, 2021): 95–101. http://dx.doi.org/10.32347/2519-8661.2021.22-23.95-101.
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Administrative and territorial reform in Ukraine is coming to an end. In the socio-economic life of the country, this reform contributed to the establishment of local self-government, in urban planning activities began spatial planning, the main task of which is the development of comprehensive plans for spatial development of the territories of united territorial communities.
 According to the current legislation, the main subject of local self-government in Ukraine is a united territorial community. Adoption of the Law 711-IX "On Amendments to Certain Legislative Acts of Ukraine on Land Use Planning" provides for the development of special urban planning documentation, which extends its effect to the community, which in turn allows the united territorial community to determine the planning and development of its own territory. Law 711-IX also introduces a new type of urban planning documentation - a comprehensive plan for the spatial development of the territory of the united territorial community. In order to successfully implement this project, it is necessary to assess all the challenges and risks in the field of administrative services, medicine, education, road and engineering infrastructure, environmental protection and cultural heritage when drawing up a community spatial development plan in modern conditions.
 The main problem in drawing up comprehensive plans is the spatial organization of agricultural areas and the interests of the peasant farmer, a representative of the middle class, whose opinion should be taken into account through surveys and analysis of his social and industrial activities, including taking into account his domestic and economic interests.
 When drawing up comprehensive spatial development plans, the project team should involve community specialists (architect, land surveyor), as well as community proxies (priests, teachers) who know regional issues, history and traditional crafts of the territories and will defend their development. As many community residents as possible should participate in the discussion and approval of project proposals for a comprehensive plan, in order to prevent resistance and understand the need to implement it.
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Kluz, Marek. "Kapłan sługą miłosierdzia. Refleksja moralno-pastoralna w kontekście Nadzwyczajnego Jubileuszu Miłosierdzia (8 grudnia 2015 – 20 listopada 2016)." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 413–31. http://dx.doi.org/10.14746/pst.2016.30.20.
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The Extraordinary Jubilee of Mercy announced in the bull Misercicordiae vultus by the Holy Father Francis, becomes an opportunity to reflect on the priestly vocation in the context of the truth about mercy. The practice of authentic mercy is a fundamental task of priestly life. In this perspective it seems that the mercy as the style of the priestly life requires to be presented again with new enthusiasm and with renewed pastoral activity. This is a key task for the Church.Therefore, the moral-pastoral reflections included in this publication aim to - in the light of the documents of the Church, especially the writings and statements of popes: John Paul II, Benedict XVI and Francis - encourage in the Holy Year to rediscover and revive the sense of identity and essential tasks of priestly ministry fulfilled primarily in preaching and practicing the virtue of mercy.
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Oliynyk, Andriy. "Liturgical and Pastoral Activity as a Crime in Soviet Ukraine: The Case of Greek Catholic Priest, Roman Bakhtalovskyy, CSsR (1897–1985)." Religions 12, no. 3 (2021): 174. http://dx.doi.org/10.3390/rel12030174.
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This article examines the liturgical life of the “Underground” Greek Catholic Church through the example of the life of the prominent priest, writer and poet, Roman Bakhtalovskyy, CSsR. After 1946, the Soviet government in Ukraine prohibited the activity of this Church. Therefore, the sacramental activity of Greek Catholic priests was performed in complete secrecy until 1989. The analysis of archival criminal cases is an important source of research during this difficult period for the Church, in which pastoral activity was a pretext for arrest and imprisonment, and sacred objects were seized during searches. This article analyzes in detail the criminal case of Fr. Roman Bakhtalovskyy, which was opened by special services in 1968–1969. The confiscated objects of analysis provide valuable information about the liturgical activity, devotional practices and spirituality of that period of persecution of Catholics in Soviet Ukraine which coincided with the reforms of the Second Vatican Council and their implementation elsewhere.
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Christopher, Stephen. "Priestly Purity." HIMALAYA 42, no. 2 (2023): 51–69. https://doi.org/10.2218/himalaya.2023.7820.
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This article analyzes the tribal aspirations of Sippis, traditionally a wool shearing caste closely associated with Gaddis. Sippis have different administrative classifications across three districts in Himachal Pradesh and Jammu. In most contexts, they self identify as part of the Gaddi tribe. In this regard, they are not alone; four other caste groups, partially integrated into Gaddi life, make similar claims of tribal belonging. They argue that Gaddis are a caste heterogeneous tribal community with entrenched forms of casteism and ritual exclusion. Some identify with the neologism “Scheduled Tribe Dalit” to reflect their intersectionality as both marginalized Dalits and tribal people. Sippis, however, demand tribal inclusion along different ideological lines, often de-emphasizing tribal casteism, and emphasizing status equivalence with Gaddi Rajputs and Brahmins. Sippis generally reject their subordination as landless peasants and unfree clients under patronage exploitation, a narrative central to many other self identifying Gaddi Dalits. In doing so, Sippis separate themselves from other Gaddi identifying caste groups as they appeal for Scheduled Tribe status in Kangra. Based on 22 months of fieldwork, I analyze the ideologies of Sippi exceptionalism in the domains of pilgrimage, ritual practice, vocational lifestyle, and belief. The widespread recognition of Sippis as the highest status group among Scheduled Caste Gaddis, both in terms of self stylization and tribal social acceptance, accounts for villages where lower status groups have legally changed their caste certificates to become Sippi. Attention to how reservation shapes spirituality has broader implications for the anthropology of affirmative action across South Asia.
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Kwirinus, Dismas, and Valentinus Saeng. "Konsep Pendidikan Karakter Anak Dalam Keluarga Disorot dari Surat Apostolik “Amoris Laetitia”." VOCAT: JURNAL PENDIDIKAN KATOLIK 3, no. 1 (2023): 1–8. http://dx.doi.org/10.52075/vctjpk.v3i1.175.
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The focus of this research examines "Implementation of Christian educational values and the responsibility of the laity for the development of priestly vocations among young people". Attention to priesthood vocations among young people requires concrete steps. Unity in concrete action is very necessary. Efforts that can and may be made such as fellowships and services to grow the priesthood towards the values and vocation of life as priests, among young Catholics. This paper aims to describe and analyze the involvement of the laity in the development of priestly vocations among young people. The author uses a descriptive qualitative method which produces data in the form of words and written or spoken from the people and the observed behavior. As for the findings of this paper, that the participation of the laity in developing priestly vocations among young people is evident in parish life. The genuine attention and openness of the people towards priestly vocations among young Catholics will be felt by those who have directed themselves to a life as priests.
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Andrei, Pecherin. "Church Warden in the Period after the Parish Reform (1961–1988). Touches to a Social Portrait." TECHNOLOGOS, no. 1 (2024): 23–33. http://dx.doi.org/10.15593/perm.kipf/2024.1.02.
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The article examines a change in the sociocultural characteristics of the institution of church wardens in the Urals during the Soviet period. The origins of the institution of church wardens and the range of their responsibilities are considered. A number of documents regulating their participation in the life of the parish are described. The resolutions of the Local Council of the Russian Orthodox Church of 1917–1918, which shaped church practices, and the trends that formed the basis of the new parish structure are analyzed. The influence on church wardens and their position in the parish of the Resolution of the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR “On Religious Associations” (1929) and other contemporary normative acts is explored. It is noted that the persecution of the Church in the thirties of the twentieth century reduced the group of church wardens to a historical minimum, but at the same time, the Great Terror of 1937–1938 in the Urals did not affect the wardens to the same extent as the clergy. Particular attention is paid to the change in the role of church wardens in the parish as a result of the parish reform of 1961, when the rector was actually removed from the management of the parish and the church warden took his place. Based on the analysis of conflict situations in parishes from the records of the regional Commissioner for the Affairs of the Russian Orthodox Church, a conclusion is made about the gradual secularization of the group under study, as well as a decrease in the moral qualities of its individual representatives. It is noted that as a result of the adoption of the Parish Charter of 1961, the final formation of a new type of wardens took place in the parishes. The latter ceased to depend on the priest in their activities, in fact being controlled only by secular legislation on cults and representatives of the Soviet government. The number of genuine church activists among them decreased thanks to the actions of the authorities, and they were replaced by people who were not distinguished by “religious fanaticism”. One of the characteristic features of church wardens was “secularization” characterized by a lack of religious consciousness. The adoption in 1988 of a new Charter on the governance of the Russian Orthodox Church contributed to the beginning of overcoming such negative trends.
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Smoleń, Jerzy. "Interpersonal communication versus building priestly community." Kwartalnik Naukowy Fides et Ratio 46, no. 2 (2021): 318–40. http://dx.doi.org/10.34766/fetr.v46i2.842.
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Building real priestly community without proper communication style is impossible. Accurate and good interpersonal relationships resulting from the act of communication raise up hope and give courage to concern for the development and the quality of the functioning of specific community. They also become the motivating influence in taking actions to deal with own development and with self-actualisation through cooperation. Everyday life shows that there are certain elements which impede building satisfactory priestly community. Crises, shocks, disasters which are a part of our life also affect priestly community. The article shows research results which present significant elements of interpersonal communication impeding and facilitating building communities, in my opinion, not only priests.
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Madsen, Richard. "Catholic Revival During the Reform Era." China Quarterly 174 (June 2003): 468–87. http://dx.doi.org/10.1017/s0009443903000287.
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This article focuses on three distinctive features of the revival of Catholicism in China: its relatively slow rate of increase, compared with other forms of Chinese religiosity; its relatively intense internal and external conflicts; and its peculiar mix of antagonism and co-operation with the government. These are explained in terms of three interpenetrating layers of the Chinese Catholic community: its priestly, sacramental religious vision, its social embodiment in rural society, and the legacy of political conflict between the Vatican and the PRC government. Though intimately interconnected, these layers of the Catholic Church have each developed at different paces and in somewhat different directions. The effects of this are seen most clearly in the problems faced by Chinese priests.
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Langevin, Dominic M. "Thomas Aquinas in Pastoral Formation." Thomist: A Speculative Quarterly Review 88, no. 2 (2024): 327–55. http://dx.doi.org/10.1353/tho.2024.a922669.
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Abstract: The thought and pedagogical methodology of St. Thomas Aquinas can and should inform priestly pastoral formation. To this end, the article begins by sketching the main elements of priestly ministry, aided by Thomas and the Second Vatican Council. It outlines modern systematic and magisterial approaches to priestly pastoral formation. For all of the surveyed sources, Jesus Christ is the model for priestly ministry and the focus for priestly formation. The article then presents how pastoral formation was a motivating force for Thomas in his writing and preaching. The author theorizes Thomistic helps for pastoral formation today. Thomas gives theological principles that are of fundamental importance for fruitful pastoral life. The most important is that all theology and pastoral practice flow from a unified, godly perspective. But Thomas's principles must be developed for pastoral practice. As such, the author proposes how theologians and seminary formators can further expand upon and implement Thomas's insights.
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M.B., Irshad. "A STUDY ON SOCIAL AND RELIGIOUS REFORM MOVEMENT IN INDIA AND THEIR EFFECTS." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 8–15. https://doi.org/10.5281/zenodo.2580621.
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<em>From the late 19th century a number of European and Indian scholars started the study of ancient India’s history, philosophy, science, religions and literature. This growing knowledge of India’s past glory provided to the Indian people a sense of pride in their civilization. It also helped the reformers in their work of religious and social reform for their struggle against all type of inhuman practices, superstitions etc. Since they had become associated with religious beliefs, therefore most of the movements of social reform were of a religious character. These social and religious reform movements arose among all communities of the Indian people. They attacked bigotry, superstition and the hold of the priestly class.</em>
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Havrylevska, Oksana. "Father Vasyl Bilynsky: a historical essay." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 149–58. http://dx.doi.org/10.52761/2522-1558.2019.14.15.
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The article examines the life and priestly activities of priest Vasily Bilynsky, his activity in the underground Ukrainian Greek Catholic Church. Based on the materials of criminal case, the period of arrest and investigation is described and analyzed in detail. The main stages of his public activity and priestly ministry are revealed, cooperation with leading figures of that time is characterized.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Rop, Michael Kiplagat, Eunice Karanja Kamaara, and Joseph K. Koech. "The Growing Socio-Cultural Acceptance of Priestly Celibacy among the Indigenous Nandi Community in Nandi County, Kenya." East African Journal of Traditions, Culture and Religion 7, no. 1 (2024): 133–49. https://doi.org/10.37284/eajtcr.7.1.2551.
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Priestly celibacy, a distinctive characteristic of the ministerial priesthood in the Catholic Church, has courted controversies within and outside the Church. Indigenous African communities largely held a cultural and philosophical thought on marriage as a foundation of continuity of life. Few studies have examined the emergence of priestly celibacy in the Catholic Church and due to the existing contextual gaps in studies on priestly celibacy, the paper critically assessed the acceptability/non-acceptability of priestly celibacy among the Nandi community, Nandi County, Kenya. The paper took a qualitative exploratory cross-sectional design. The study purposively sampled 33 community members including sages aged over 75 years in three distinct localities in Nandi County; Kobujoi, Kabiyet and Tindiret sub-counties for their indigeneity. Data was collected through interviews and focus group discussions. The data were transcribed before being subjected to a content analysis tool (NVivo 8, QSR International). The findings indicated that the Indigenous Nandi community could not fathom the practicality of priestly celibacy. They loathed Fr. Joseph Kuhn on sight (the pioneering Catholic priest in Nandi County in the 1930s). Celibate Catholic priests were not culturally and socially accepted by the Nandi community in the mid-20th century but by the turn of the 21st century, priestly celibacy had gained acceptance as indicated by the acclamation of Late Fr Martin Boyle (Irish Priest who settled in Taachasis, Tindiret in the 1990s). The two White priests from different eras and contexts reflect the evolving nature of priestly celibacy in the Nandi Community, Nandi County, Kenya. The gradual societal shift towards priestly celibacy at the community level has probably arisen because of the value attached to purity in religious festivals and ceremonies. Thus, the study concludes there still exist cultural and social rigidities among the Nandi Community with regard to priestly celibacy in the Catholic Church. The study recommends that the celibacy requirement for the Catholic priesthood should be upheld based on the growing acceptance of priestly celibacy among the community
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Pshenychnyi, T. "UKRAINIANIZATION OF THE LITURGICAL LIFE IN 1917–1918." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 146 (2020): 63–67. http://dx.doi.org/10.17721/1728-2640.2020.146.11.
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Socio-political transformations caused by the Ukrainian revolution of 1917–1921, made not only political issues relevant but also cultural and even ideological. In the struggle for statehood could not be ignored church problems that became very popular in society not in 1917, but only in 1918. It is this year that the autocephalous movement in the Ukrainian church space of the centre-region, whose members declared their desire to create a Ukrainian Orthodox Church independent of the Russian Orthodox Church, is appearing and actualized. The article reflects the process of Ukrainianization of liturgical life as an integral part of the autocephalous movement. An example of the activities of Ukrainian composers at the beginning of the 20th century shows their place in the creation of church works in Ukrainian, which became part of the spiritual heritage of Ukraine and the world. In addition, the authors point to the educational movement, which was caused by Ukrainianization of church life and its scale. The Ukrainian church tradition is the heritage of the Ukrainian people. It has been formed for centuries and belongs today to the national cultural heritage of the state. It is based on the spiritual experience of generations, which at the genetic level affects the formation of the mentality of the nation. This metaphysical process goes beyond the limits of human rationality and empiricity and is practically not always guided. Domestic cultural space of Ukraine was formed under the influence of various factors. One of them was the church. The place of the church in the life of the Ukrainian people, of course, should not be underestimated. Soviet historiography attempted to deny this fact, to interpret it in its own, ideologically atheistic dogmas, and order. However, from a historic retrospective, today we have a great opportunity to see that, to a large extent, it was in the church environment that we managed to preserve the original traditions of the Ukrainian people, its sacred legacy, language. The authors aim is to show the phenomenon of Ukrainianization of liturgical life in Ukraine in one of the most dramatic periods in the national history of the twentieth century. 1917 became the frontier in the modern history of Ukraine. Revolutionary events intensified the initiatives of the Ukrainian intelligentsia that long settled on the margins of social consciousness. Competitions for statehood brought to the general churchreligious issues. The All-Ukrainian Orthodox Church Council in 1918, which gave rise to political battles of the time, frankly testified to the presence in the Ukrainian society of the population who sought ecclesiastical autocephaly for the Ukrainian Orthodox Church. In this regard, the national idea was closely intertwined with the Christian tradition of the people, since the latter was firmly rooted in national culture. Despite all the difficulties that arose during discussions about the theme of the independence of the domestic church space from the Russian Orthodox Church, the Third, the last and the key, the session of the Council became the most significant for the Ukrainian church in the search for its own national identity. She was tried to show through the prism of various factors, in particular – spiritual music and liturgical ritual. Thus, a special Commission on Ukrainianization of the Liturgy was created, which considered the reform of church chants, which included both leading musicians and priests. An urgent issue that was discussed during the meetings of the commission on the Ukrainianization of liturgical life in the Ukrainian church was the introduction of universal church singing in Ukrainian churches. Ultimately, one of the key consequences of the church debate during the First All-Ukrainian Church Council was the question of Ukrainianization of the Ukrainian church in general and its clear separation from the Russian cultural space. Thus, analyzing the entire spectrum of socio-political processes at the end of 1917 – early 1919, we can state the fact that for the first time in many decades Ukrainians have had a real chance to declare themselves on the geographical and political map of Europe.
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Bossy, John. "Prayers." Transactions of the Royal Historical Society 1 (December 1991): 137–50. http://dx.doi.org/10.2307/3679033.
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In 1945, which is beginning to seem a long time ago, Dom Gregory Dix published The Shape of the Liturgy. In the last two chapters of the book he expressed a view about the devotional and liturgical practice of the late Middle Ages which will provide a convenient starting-point for my subject. He said that the trouble about the medieval Mass was its separation of the ‘corporate offering’ assumed to have occurred in the primitive liturgy from the ‘priesthood of the priest’; the notion of worship it expressed, like the doctrine of the eucharist it exemplified, was ‘inorganic’. The effect of this was to let in, especially during the fifteenth century, non-liturgical, individualist forms of devotion which were unparticipatory and obsessed with historical facts about the life of Christ, notably with the facts of his Passion. ‘The quiet of low mass afforded the devout an excellent opportunity for using mentally the vernacular prayers which they substituted for the Latin text of the liturgy as their personal worship … The old corporate worship of the Eucharist is declining into a mere focus for the subjective devotion of each separate worshipper in the isolation of his own mind.’ Liturgical doing had subsided into inactive seeing and hearing, on the way to being engulfed in a miasma of private thinking and feeling. The Protestant reform of the liturgy amounted to pickling this pre-Reformation devotional tradition while dropping the ritual performance to which it had been loosely attached.
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Захаров П., П. свящ. "George Tyrrell as a representative of the modernist movement of the Catholic Church." Церковный историк, no. 2(12) (September 15, 2023): 15–24. http://dx.doi.org/10.31802/ch.2023.2.12.001.
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В статье раскрывается эволюция взглядов известного английского модерниста католической церкви Джорджа Тиррелла. Исследование его произведений и трудов других католических богословов через призму его биографии показывает, как, будучи католическим священником, членом ордена иезуитов и преподавателем семинарии, увлеченность модернистскими идеями и желанием реформ привели его к полному разрыву с католической церковью. Будучи последовательным приверженцем неосхоластики в первой половине своей жизни, к её концу он пришел к публичному осуждению римского Папы и отрицанию необходимости института самой церкви, что не могло не вызвать жёсткого ответа со стороны официальной иерархии. Анализируется вклад Тиррелла в движение католического модернизма, которое в итоге привело ко II Ватиканскому собору. The article covers the evolution of George Tyrrell's concepts, who was a famous English modernist of the Catholic Church. The investigation of his works and those of other Catholic theologians through the lens of his biography clearly demonstrates how his devotion to the ideas of modernism and his fervent desire to reform the Catholic Church led him to excommunication, despite him being a Catholic priest, a member of the Jesuit order, and a seminary teacher. Being a persistent supporter of neo-Scholasticism in his early life, later George Tyrrell began to publicly rebuke the Pope and even deny the necessity of the Catholic Church as an institution, which, in turn, could only have caused a harsh reply from its side. The article also analyzes Tyrrell's contribution into Catholic modernism, which eventually resulted in the Vatican II.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.
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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Pasati, Yohanes Dwi Penta. "Visi Teologis dan Manajemen Pembinaan Calon Imam berdasarkan Ratio Fundamentalis Institutionis Sacerdotalis." Felicitas 3, no. 2 (2023): 89–104. http://dx.doi.org/10.57079/feli.v3i2.108.
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The purpose of this study is to comprehend the basic guidelines of priestly formation in which priesthood candidates purify their vocation motivation and align it with the priestly vision, which isbased on a theological vision of Christ as the High Priest. This theological vision of Christ as the High Priest is then elaborated specifically in a rule of life for the priesthood candidates. This rule of life is constructed based on six aspects of formation: personality, spirituality, community, intellectual, pastoral, and vocation. After interpreting the theological vision, the priesthood candidates are invited to develop their vocation together in a community of priesthood candidates where they are invited todevelop themselves together in various fields of skills. This is what is called managerial activity, which even in formation, the elements of management affect the lives of the priesthood candidates. Based on this, the priestly formation is based on a formation guideline contained in the Ratio FundamentalisInstitutionis Sacerdotalis formation document. The goal of priestly formation is for the candidates to realize their future identity as priests of Christ. Therefore, in order to achieve this goal, priesthood candidates engage themselves in various activities that lead to the goal of formation. In the management term, this cycle is referred to as management functions. The management function itself consists of planning, organizing, implementing, supervising, and evaluating.