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Journal articles on the topic 'The priest'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

van, Oort Johannes. "Bir Dinî Kimlik İnşâ Örneği Olarak Gnostik-Maniheist Hristiyanlığın Ortaya Çıkışı." Oksident 1, no. 2 (2019): 221–36. https://doi.org/10.5281/zenodo.3596054.

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Institution of cohen (priesthood) began with Harun and passed from father to son until today. This class which is considered to be religiously high and valuable is divided into two groups: cohen gadol (the high priest) and cohen (priest). While the high priesthood is only represented by one person, the number of priest is more than one. This class has privileges as well as responsibilities. During the period when the Temple of Solomon was standing, the practice of worship was realized only by the high priest / priests. Because the high priest was very special, the dress he wore during the wors

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Güngör, Muhammed. "Yahudilikte Özel Bir Sınıf, Yahudi Din Adamları Kohenler." Oksident 1, no. 2 (2019): 193–218. https://doi.org/10.5281/zenodo.3597061.

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Institution of cohen (priesthood) began with Harun and passed from father to son until today. This class which is considered to be religiously high and valuable is divided into two groups: cohen gadol (the high priest) and cohen (priest). While the high priesthood is only represented by one person, the number of priest is more than one. This class has privileges as well as responsibilities. During the period when the Temple of Solomon was standing, the practice of worship was realized only by the high priest / priests. Because the high priest was very special, the dress he wore during the wors

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3

Diffey, Daniel S. "David and the fulfilment of 1 Samuel 2:35: faithful priest, sure house, and a man after God’s own heart." Evangelical Quarterly 85, no. 2 (2013): 99–104. http://dx.doi.org/10.1163/27725472-08502001.

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After the rejection of Eli and his family as priests God declared that he will raise up a faithful priest. The identification of this priest has been a point of difficulty among scholars. The most widely held view is that 1 Kgs. 2, with the installation of Zadok as priest, gives the identity of the faithful priest. This essay proposes a different solution. The books of 1 and 2 Sam. offer both thematic and linguistic connections between the faithful priest of 1 Sam. 2:35 and David. The promise of the faithful priest, therefore, is to be viewed through a Davidic lens.

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4

Odarchuk, Nataliia, Elina Koliada, and Iryna Kalynovska. "The image of the ukrainian orthodox priest in the literary works of Liubov Vasyliv-Baziuk." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 12, no. 21 (2019): 67–74. http://dx.doi.org/10.34079/2226-3055-2019-12-21-67-74.

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The article explores the image of the Ukrainian orthodox priest of the beginning – middle of the 20th century by analyzing the literary works of Liubov Vasyliv-Baziuk, a contemporary Canadian writer of the Ukrainian origin. Liubov Vasyliv-Baziuk was born and brought up in Western Ukraine in the family of an orthodox priest. For this reason the idea of love for the Ukrainian church, which has been plundered and destroyed for centuries is one of the leading in the authoress’ works. The struggle of the Orthodox Church for the right to exist, establish, and expand itself on the Ukrainian lands fil

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5

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 alon

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Kim, Jungwoo. "Suggestions for the Formation of Priests in the 21st Century Korean Church." Society of Theology and Thought 92 (June 30, 2025): 196–236. https://doi.org/10.21731/ctat.2025.92.196.

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Priest formation has been a continuous and important topic throughout the two thousand years of church history. In particular, in the midst of rapidly changing times, the Korean church is also facing the global phenomenon of a decline in the number of priests and religious, and has reached a point where it must seriously reflect on how to prepare and educate seminarian who will devote themselves to pastoral work in the future church. In particular, the important reason we have to reflect on the issue of priest formation in the Korean church is the decline in quality of those who pursue priestl

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7

Blasius Superma Yese and Alfonsus Ara. "Pastor Paroki Dan Tanggung Jawabnya Menurut Ketentuan Kitab Hukum Kanonik 1983." Jurnal Magistra 2, no. 1 (2024): 87–103. http://dx.doi.org/10.62200/magistra.v2i1.85.

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Parish is a term used within the Catholic Church to refer to a particular community of believers. The community of faith is entrusted to a specific priest appointed by the diocesan bishop. The parish priest is the shepherd for the people in the parish. Parish priests are given duties and responsibilities, which are regulated in the legal provisions of the Catholic Church.A good and in-depth understanding of the community of believers in the parish and of the duties and responsibilities entrusted to the parish priest is expected to help priests to be able to carry out their pastoral duties prop

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Burba, Domininkas. "Livonijos kanauninko, Vilkaviškio klebono Vincento Bakuzičiaus biografija. Keletas XVIII amžiaus Lietuvos Didžiosios Kunigaikštystės katalikų dvasininko portreto detalių." Lietuvos Didžioji Kunigaikštystė Luomas. Pašaukimas. Užsiėmimas, T. 5 (November 14, 2019): 67–81. http://dx.doi.org/10.33918/23516968-005003.

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BIOGRAPHY OF CANON PRIEST OF LIVONIA, PARISH PRIEST OF VILKAVIŠKIS WINCENTY BAKUZICZ. A FEW STROKES TO THE PORTRAIT OF THE EIGHTEENTH-CENTURY ROMAN CATHOLIC PRIEST OF THE GRAND DUCHY OF LITHUANIA The key figure of this article is the late eighteenth-century canon priest of Livonia and parish priest of Vilkaviškis and Vaukavysk Wincenty Bakuzicz. Historical information on this person is scarce. His career of a clergyman began with the service in Vilnius Chapter, however during Bar Confederation (1768–1772) he got involved in its activities, travelled with a mission to Teshin and later was impri

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Christmas Jonathan Simanugkalit, Warseto Freddy Sihombing, and Erman Sepniagus Saragih. "Kristus Sebagai Imam Besar." Jurnal Teologi Injili dan Pendidikan Agama 2, no. 2 (2024): 33–51. https://doi.org/10.55606/jutipa.v2i2.292.

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This research is intended to understand the role of Christ as High Priest and its significance for Christ Tarutung's Christ Full Gospel Bethel Church. A priest had responsibilities regarding the presentation of offerings, and the high priest served as head of the priests. Christ, as the High Priest, served as intercessor for humans and sacrificed his blood and himself to atone for human sins. The pastor in GBIS Love of Christ, as leader, is responsible for guiding and shepherding the congregation. The research method in this scientific work is a qualitative method with a descriptive approach (

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10

Nihan, Christophe. "The Titles of the High Priest of Jerusalem in the Pre-Hasmonean Period." Religions 14, no. 4 (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

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Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0." Studia Philosophica et Theologica 19, no. 2 (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 usin

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12

Lina, Paskalis, and Dominggus Mite Kota. "Dimensi Kemanusiaan Seorang Imam: Tinjauan Etika Kebajikan Kristian." Forum 53, no. 2 (2024): 111–30. http://dx.doi.org/10.35312/forum.v53i2.657.

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The reality of scandals involving priests in the Catholic Church has recently caused deep wounds to the Church. This fact also requires the Church to pay serious attention to the human formation of her priests. This study aims to retrace the human qualities of a priest that can contribute to the development of virtues necessary in his vocation and priestly ministry. By utilizing an analytical study of texts and various official Church documents, the authors seek to bring to the fore the main qualities that the Church requires and expects from a priest. As a result, firstly, the author finds th

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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 (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 con

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14

Horan, Sean M., Peter C. J. Raposo, and Shannon T. Carton. "Priest as Teacher II: Understanding Priests’ Communicative Misbehaviors." Communication Quarterly 62, no. 1 (2014): 18–35. http://dx.doi.org/10.1080/01463373.2013.822902.

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15

Nordenstorm, Leif. "Predikstolens frihet och frihetens gränser." Scandinavian Journal for Leadership and Theology 10 (November 20, 2023): 140–56. http://dx.doi.org/10.53311/sjlt.v10.109.

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Freedom of preaching: Cathedral chapters evaluation of freedom and its limits The notion of “freedom of preaching” (actually “freedom of the pulpit”) has been used in the Church of Sweden to describe the idea that a priest has the right to preach freely, without the fear of sanctions from authorities. However, this notion is not mentioned in either the Swedish church order or in church law. In the Church of Sweden, cathedral chapters are the instance handling supervisory matters about priests. If a priest has expressed him- or herself inappropriately on one or several occasions, the matter may

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16

Jansen-Winkeln, Karl. "Historische Probleme Der 3. Zwischenzeit." Journal of Egyptian Archaeology 81, no. 1 (1995): 129–49. http://dx.doi.org/10.1177/030751339508100115.

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Republication of a statue of Bes in the Oriental Museum, Durham, showing that interpretations based on earlier copies are untenable. The statue was dedicated by a High Priest Shoshenq, but his son Harsiese was only an ordinary prophet of Amun. Starting from the chronology of Aston, JEA 75, the author distinguishes the king, Harsiese A, from a High Priest, Harsiese B, who held office under Osorkon II. The slightly earlier High Priest Takeloth F is identified with the later king Takeloth II. It is further suggested that the ‘Theban Twenty-third Dynasty’ consists of two rival lines, each with its

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17

Okoh, Blessing Uenosen, and David Tejere Ejenobo. "The Significance of the Priest in the Healing of the Ten Lepers: A Contextual Interpretation of Luke 17:12-14." RESEARCH JOURNAL OF HUMANITIES AND CULTURAL STUDIES 9, no. 1 (2023): 67–76. http://dx.doi.org/10.56201/rjhcs.v9.no1.2023.pg67.76.

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The significant place of Priest in the development of human society in the biblical era highlights the fact that it is an important issue in our modern church today. If the office of Priest had a place in the Bible, does it still have a in the contemporary religious institutions? How relevant is the office of Priest today? These and other relevant questions regarding the significance of the office of the Priest are what this paper tried to investigate. To achieve this objective, the study examined the role of the Priest in the story of the healing of Ten Lepers in Luke 17:12 – 14. The study ad

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18

Lobo, Joseph. "Public Property Called Priest." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2010, Vol 13/2 (2010): 6–35. https://doi.org/10.5281/zenodo.4283488.

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The focus is on ministerial priesthood. It is difficult to combine institutional priesthood and the prophetic function These roles can be combined in the living out of the Eucharist, which is more than a cultic celebration of the Mass. Sharing in the priesthood of Christ is through sharing in His self-sacrificing mission. Being one with Christ makes the priest one with people. A priest is a public person, with priesthood claiming the totality of his human person. The power and authority that a priest has comes from his self-emptying like Christ. Important characteristics of priestly service in

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19

Ciappara, Frans. "Parish Priest and Confraternity: Conflict at the Parish Church of St Catherine’s in Zejtun, Malta, 1769–1801." Confraternitas 23, no. 1 (2012): 3–14. http://dx.doi.org/10.33137/confrat.v23i1.19124.

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The Council of Trent made the parish priest the head of the parish, but for a long time priests found it difficult to affirm their authority. Chief among their opponents were the confraternities led by the parish elites. This article examines the difficult relations between Don Francesco Maria Xuereb (1769–1801), parish priest of the Maltese parish of Saint Catherine’s (in Zejtun), and members of the local confraternity of the Holy Sacrament, who led a revolt against him. The charges levelled against the priest were several, but the <i>Sacra Congregazione dei Vescovi e Regolari</i>

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20

Suwito, Benny. "Pengembangan Pastoral Katekese Paroki." Lux et Sal 1, no. 2 (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 t

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Sheth, Noel. "The Spirituality of a Diocesan Priest." Jnanadeepa: Pune Journal of Religious Studies Jan 2005, no. 8/1 (2005): 145–65. https://doi.org/10.5281/zenodo.4266092.

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A diocesan priest has often been considered inferior to a reli- gious priest. The Second Vatican Council neglected the dioc- esan priest to a large extent. In this article the author pays atten- tion first to those means that are more characteristic or more  appropriate to the specific spirituality of a diocesan priest, and  then takes up some common spiritual means to holiness which have a particular application to diocesan priests. Finally, the au thor mentions certain aspects of Indian spirituality that would help diocesan priests in India to be more inculturat

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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 sp

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Kazin, Michael, and Irv Drasnin. "Radio Priest." Journal of American History 76, no. 3 (1989): 1014. http://dx.doi.org/10.2307/2936570.

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Morgan, Frederick. "The Priest." Hudson Review 54, no. 2 (2001): 252. http://dx.doi.org/10.2307/3852654.

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PÓLEMOS. "GRAHAM PRIEST." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 2, no. 4 (2014): 167–94. http://dx.doi.org/10.26512/pl.v2i4.11575.

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Gornick, Lisa. "Priest Pond." Prairie Schooner 87, no. 3 (2013): 24–50. http://dx.doi.org/10.1353/psg.2013.0134.

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Martin, Daniel J. "My Priest." Pleiades: Literature in Context 42, no. 2-1 (2022): 155–62. http://dx.doi.org/10.1353/plc.2022.0122.

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Kadžytė, Gražina. "The Last One among the 20th Century Priests – Folklore Collectors." Tautosakos darbai 52 (December 30, 2016): 258–66. http://dx.doi.org/10.51554/td.2016.28877.

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Rich collections of the Lithuanian Folklore Archives, now amassing over 2 million pieces, are the result of ceaseless efforts not only by the researchers, but also by numerous volunteer assistants, among which there were quite a number of enlightened Lithuanian priests. Priest Antanas Valantinas (1916–2004), an active collector of folklore from the second half of the 20th century, also belonged to this group. His 100th anniversary was celebrated this year. In 1958–1989, responding to the invitation of his contemporary folklorists to join in the work of folklore collecting, this priest recorded

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29

De Boer, Wietse. "Professionalization and Clerical Identity: Notes On the Early Modern Catholic Priest." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 369–77. http://dx.doi.org/10.1163/187607505x00227.

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AbstractThis contribution critiques the current practice of studying the early modern Catholic clergy within the parameters of confessionalization and professionalization theories. Measuring the features of the early modern priest with the standards of the institutional reforms to which he was subjected, is an inevitably reductive operation. Once we take the perspective of the priest and study his career from a variety of angles (including family, education, economic opportunities, and career choices), his cultural profile may prove to be the far more complex outcome of often competing forces.

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Hatta, Mawardy. "KONTROVERSI PERSOALAN IMÂMAH DI KALANGAN KAUM SYI’AH." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 2 (2017): 129. http://dx.doi.org/10.18592/jiiu.v15i2.1296.

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Imamate is the main Shi'ite doctrine. They use the term Imam as a substitute for a degree of prophet office after his death. Shi'ites in particular Imami Itsna Asy'ari and Isma'ilism found an eligible priest to be after Prophet Muhammad’s death is Ali bin Abi Talib. While the Prophet never specify who should be a priest, he only mentions the qualities of a priest and accidental properties that are owned by Ali bin Abi Talib, so Ali should be chosen become a priest. Thinking about the Imamate, Shiites refer to events that occurred in Ghadir Khum, where the prophet has returned from the Farewell

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Mraczek, Michał. "Oczekiwania wiernych wobec księdza w świetle współczesnych badań pastoralnych i socjologicznych." Wrocławski Przegląd Teologiczny 25, no. 1 (2019): 119–30. http://dx.doi.org/10.52097/wpt.2256.

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The paper is an attempt to present the current expectations of the faithful from priests. John Paul II said that a priest should be an icon of Jesus’ Heart. A priest should be a man who proclaims God, but at the same time is close to people and their issues. A priest may not run away from the modern world and in that very world he should lead people to God. Today’s expectations from a priest are strong faith, witness to God and holiness of life, but also being “human”. He should also be a real shepherd who offers and devotes his life to others, who has time for the faithful. The sociological s

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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 priest

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Stockel, H. Henrietta. "The Broken Hallelujah." Nova Religio 18, no. 2 (2014): 83–93. http://dx.doi.org/10.1525/nr.2014.18.2.83.

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This article describes the effects of the recent shortage of priests on an historic association between the Franciscan Order and the Chiricahua and Mescalero Apaches. To retain their priest at the St. Joseph Apache Mission on the Mescalero Apache Reservation in New Mexico, the tribe held two separate traditional Apache Blessing Ceremonies in 2013. Now recovering from being a priestless parish, St. Joseph Apache Mission struggles to meet its spiritual and financial needs as parishioners cope with acclimating to an unfamiliar diocesan priest.

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Halawa, Desti Ratna Sari. "Pandangan Jhon Chrysostom tentang kualifikasi Seorang Imam: Refleksi Komparatif Buku The Priesthood dan 1 Timotius 3:1-7." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 3, no. 1 (2021): 45–54. http://dx.doi.org/10.52220/magnum.v3i1.65.

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Being a priest or pastor suddenly who only studied the Bible for 3 months is an issue that is considered a problem in the church environment. Priests play a role in guiding the congregation to gain salvation, know God and have a soul that is increasingly purified from day a day. In carrying out this role there are conditions that must be possessed so that in his ministry, he becomes a priest who succeeds in shepherding the souls entrusted by God. For this reason, this study aims to provide an overview of the qualifications of a priest in the book The Priesthood and in 1 Timothy 3: 1-7. Through

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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

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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 (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

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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 (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

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Janković, Ivan. "Necessity changes the law: A case of incomplete implementation of canon law regarding autocastration." Pravni zapisi 13, no. 1 (2022): 318–30. http://dx.doi.org/10.5937/pravzap2201318j.

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Canon law - in this case: the Rules (CANONES) of the Orthodox church - mandates that a priest who castrates himself must be defrocked (deprived of ecclesiastical status). This provision appears in the oldest source of canon law, the Apostolic canons (4th century CE), to be repeated in the first canon of the First Council of Nicaea as well as in numerous subsequent codices. In the only instance of autocastration by a priest in the modern era in Serbia (in 1861) that we know of, the provision was not fully implemented. Instead, the autocastrated priest was barred from performing religious servic

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Maly, Anđelo. "Biskupska i prezbiterska (ili svećenička?) služba u Svetom pismu." Diacovensia 26, no. 2 (2018): 235.—253. http://dx.doi.org/10.31823/d.26.2.3.

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It is quite difficult to speak about bishops and presbyters and their ministries in the Holy Scripture since biblical terminology explains their functions quite differently than they are known today. According to this, the author primarily emphasizes the terminology and some scriptural evidences of ministries in question. The author explains words such as presbyter, bishop (episkopos) and priest, showing first how the biblical word for presbyter (=elder) diverges from the biblical word priest (kōhēn; hiereus). Similarly, the biblical word episkopos (bishop) does not have the same modern meanin

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Januddin, Januddin. "KEDUDUKAN IMAM DESA SEBAGAI AMIL ZAKAT DALAM PERSPEKTIF HUKUM SYARIAH." Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam 17, no. 1 (2023): 42–53. http://dx.doi.org/10.61393/tahqiqa.v17i1.85.

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In the concept of sharia economics, the distribution of zakat that is evenly distributed and on target is one of the efforts in economic equality to minimize the poverty rate in Aceh in particular. This function is integrated into the role played by Amil zakat as zakat manager including the village priest. This study aims to determine the role of village faith as amil zakat from the perspective of Syariah Low then the legal basis for the prohibition of village priests from receiving zakat in a position as a zakat senior. The method used is a case study by collecting data through in-depth inter

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Horan, Sean M., and Peter Jesus Cruz Raposo. "Priest as Teacher III: Parishioners’ Responsiveness and Priests’ Vocational Qualities." Communication Quarterly 63, no. 3 (2015): 239–53. http://dx.doi.org/10.1080/01463373.2015.1039715.

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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 nonver

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Deteșan, Daniela. "Ecclesiastical patrimony in Mărginimea Sibiului (second half of the 19th century)." Journal of Church History 2020, no. 2 (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 schoo

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Latyshev, Dmitry Mikhailovich. "Military Priest’s Ethos in the Patriotic War of 1812: Mission on the Battlefield." Общество: философия, история, культура, no. 12 (December 11, 2020): 66–73. http://dx.doi.org/10.24158/fik.2020.12.10.

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Under the conditions of an anthropological turn in the contemporary scientific idea there can be seen an escalating interest to a “man of 1812”, his behav-iour on the battlefield among all-encompassing vio-lence. One of the main figures translating the mili-tary norms and orders for soldiers was a military priest. Based on the sources of private origin there is reconstructed the mission of a military priest on the battlefield. Besides, the present study analyzes the specifics of understanding the concepts of war and motherhood by the clergy, how the priests un-derstood the set tasks and their

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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 (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

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Knapp, Jeffrey. "Spenser the Priest." Representations 81, no. 1 (2003): 61–78. http://dx.doi.org/10.1525/rep.2003.81.1.61.

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SCHOLARS HAVE GENERALLY agreed that the "new Poet" of Edmund Spenser's Shepheardes Calendar (1578) helped spark England's literary renaissance, but they have overlooked one of Spenser's primary inspirations for his innovative conception of the poet: the innovative conception of ministry developed in the Reformation English Church.

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FUJII, Masato. "The Brahman Priest." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 2 (1991): 1054–50. http://dx.doi.org/10.4259/ibk.39.1054.

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Weeder, Michael. "The Old Priest." Anglican Theological Review 104, no. 3 (2022): 362. http://dx.doi.org/10.1177/00033286221113893a.

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Csízy, Katalin. "Emperor and priest." Acta Antiqua Academiae Scientiarum Hungaricae 50, no. 4 (2010): 419–30. http://dx.doi.org/10.1556/aant.50.2010.4.5.

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Kołodziejczyk, Sebastian Tomasz. "Towards Graham Priest." Polish Journal of Philosophy 7, no. 2 (2013): 5–6. http://dx.doi.org/10.5840/pjphil2013726.

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