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Journal articles on the topic 'The priest'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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 (April 30, 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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2

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 fills Vasyliv-Baziuk’s creative heritage. Living amidst high morality principles, surrounded by sacred literature as well as priests, bishops, and metropolitans, Vasyliv-Baziuk couldn’t help absorbing the most precious and valuable from the spiritually close people. Her father was an example of sacrificial love, devoted service to God and people, and readiness for self-abnegation for the sake of his neighbor. It is because of this that the Orthodox priest is depicted in Vasyliv-Baziuk’s books as a completely positive character and is represented through a set of chronological events in the way the authoress perceives them. The created image of a Ukrainian priest is collective; it is not based on one character, rather on several. It is composed of features of priest Yosyp, Liubov’s father, Archimandrite Serafym, her grandfather, who took monastic vows after his wife’s death, priest Vasyl Varvariv, her uncle, priests Hlib and Marko, Metropolitan Ilarion, and others, who appear on the pages of the books «They served Church and the Ukrainian people», «In the whirl of the totalitarian regimes», and «The roads of life». The wholeness of a character is designed as a totality of its constituents which in their turn represent everyday life of the character, his social activity, inner world etc. After a thorough analysis of the works by Liubov Vasyliv-Baziuk we have come to a conclusion that the image of the priest is composed of the following constituents: parish priest, priest-confessor, priest-prayer, priest-educator, priest-parent, priest-patriot, priest-diplomat, priest-opinion leader, and priest-manager. Each constituent has been described in the article and confirmed by citations from the literary works. Not all the characters of the priests whom we come across in the books possess all the above components, but collectively they create an integral image of the priest. The authoress succeeds in reaching the objective portrayal of the then clergy’s life and creating in the readers’ minds an ideal image of the Ukrainian Orthodox priest, who has an educational potential and can be a worthy example to follow.

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3

Simon, Avelinus Moat. "Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 190–212. http://dx.doi.org/10.35312/spet.v19i2.177.

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In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.

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4

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

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5

Jansen-Winkeln, Karl. "Historische Probleme Der 3. Zwischenzeit." Journal of Egyptian Archaeology 81, no. 1 (December 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 own High Priest: 1) Takeloth II and Iuput I, with High Priest Osorkon B (perhaps resident at Herakleopolis), and 2) Pedubast I and Shoshenq IV, with High Priests Harsiese B followed by Takeloth E (perhaps resident at Hermopolis). Since Pedubast is also attested in Lower Egypt, he probably had allies there. Finally, the High Priest Shoshenq of the Bes statue is identified with the king Shoshenq who renewed the statue Cairo CG 42192 for Psusennes II.

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6

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

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7

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

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8

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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9

Ikić, Niko. "Elementi Strossmayerova razumijevanja i formacije svećenstva te njegov odnos prema svećenicima." Diacovensia 26, no. 2 (2018): 277.—293. http://dx.doi.org/10.31823/d.26.2.5.

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Basing his understanding of priesthood on the relevant Church documents of the time, Josip Juraj Strossmayer sought to form his priests primarily as pastoral associates who would be able to respond theologically to all liberal attacks of the time. Based on Strossmayer’s fragmented thoughts on this subject, collected from his circular and other letters to priests, the goal of this article is to depict his image of a priest and the profile of his formation of a pastoral associate, who is in dialogue with God and the world. The path to the goal leads through a brief presentation of the liberal spirit of his time, through creating the stone composition of his pastoral mosaic of a priest with a short ecumenical view, and the sketching of his theological and pastoral understanding of the essence and the role of his priest and his formative endeavour. All of this reflects Strossmayer’s episcopal and fraternal relationship of love and communion towards the priests. Imbued with friendship, he cares for their spiritual, cultural, intellectual, and theological growth.

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10

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. Personal memoirs, such as the diary of Girolamo Magni, parish priest of Popiglio (Pistoia), arc especially helpful for the study of priests' careers and identity.

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11

Spraitz, Jason, Kendra N. Bowen, and Louisa Strange. "Proposing a Behavioral Taxonomy of Priest Sexual Grooming." International Journal for Crime, Justice and Social Democracy 7, no. 1 (March 1, 2018): 30–43. http://dx.doi.org/10.5204/ijcjsd.v7i1.387.

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Sexual grooming is generally thought of as the way that would-be abusers build trust and camaraderie with their victims in order to lower the victims’ inhibitions and eventually take advantage of the situation. Minimal levels of empiricism have focused on the sexual grooming patterns of abusive Catholic priests in the United States. In order to help close this gap, we conducted a retrospective content analysis of publicly available documents of credibly accused priests from one diocese in Illinois. Findings suggest that accused priests from this diocese used any of eight grooming techniques in order to abuse their victims; one of these tactics is specific to priest offenders. Using that knowledge, we propose and discuss a behavioral taxonomy of priest sexual grooming as well as the direction that future research should take in assessing this potential taxonomy.

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12

Hatta, Mawardy. "KONTROVERSI PERSOALAN IMÂMAH DI KALANGAN KAUM SYI’AH." Jurnal Ilmiah Ilmu Ushuluddin 15, no. 2 (July 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 Pilgrimage stopped in Ghadir area Arafah. Then, he appointed and inaugurated Ali bin Abi Thaib to be his successor as priest. This event is believed by a group of Imami Itsna Asy'ari and Isma'ilism as the basis for the appointment of Ali as priests. In addition they also use Qur’anic verses that are understood and interpreted according to their version, as a proposition or argument in strengthening the doctrine of the Imamate. While the group did not seem to wear Zaidiyyah the arguments and the Ghadir event.

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13

Kufel, Sławomir. "KAPŁAN OŚWIECONY." Wiek Oświecenia 36 (November 2, 2020): 11–25. http://dx.doi.org/10.31338/0137-6942.wo.36.1.

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The article is a fragment of a larger study, entitled Polish Project. Enlightenment in the First Republic of Poland (in preparation). Benedict Chmielowski’s New Athens is an extremely important text for the development of Polish culture in the eighteenth century, revealing the essence of the functioning of the “enlightened unenlightenment”. This term, which is more and more often used, is employed to denote the phenomena previously described as “enlightened Sarmatism”. New historical research makes it necessary to change the previous understanding of Sarmatism in a quite significant way, limiting the use of this concept when describing cultural phenomena of the eighteenth century. New Athens is a good example of the application of the method of cultural “enlightened unenlightenment”, and the article tries to bring closer the basic determinants of this method. This is important, especially since shortly after the publication of Chmielowski’s work, in 1769, Stanisław Konarski created the final theoretical form of the Polish Enlightenment, different from the unenlightenment, but also from European practices.

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14

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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15

Jemielity, Witold. "Władze kościelne i cywilne w Królestwie Polskim na przykładzie diecezji sejneńskiej 1818-1918." Prawo Kanoniczne 53, no. 1-2 (January 9, 2010): 367–86. http://dx.doi.org/10.21697/pk.2010.53.1-2.17.

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Sejny Diocese was in the boarders of Warsaw Metropolis in the Congress Kingdom of Poland. The congregation hardly ever experienced presence of their priests, they rarely met them during priests` visits, neither were they preached in the form of pastorals. The Popes and bishops were the kind of people-symbols of unity of the whole Church and Diocese for their congregation. On the spot, in the parish, the parish priest was a real priest, landlord, and a registrar acting on behalf of the government. He, like other priests, took an oath of loyalty not only to the bishop, but also to the Tsar. The King-Emperor came from Orthodox Church. He himself and his surrounding lived convinced in superiority of secular authorities over the church ones, as it was according to eastern tradition. The government decided as regards the choice of the bishop, parish priest and other clergymen, setting up the parish and building churches. He also nationalized the parish land and calculated the priests` salaries, he wilfully closed down religious convents, issued regulations connected with staying of the priests at the place they worked in and wearing soutane. However, he did not enter the area of church doctrine. In churches people often prayed to God for the Tsar`s family, warmly welcomed their members when they were passing through. Orders regarding secular matters were announced from the pulpit. Looking back to the XIX the century lets us notice the difference in comparison to contemporary times.

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16

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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17

Quinn, Dermot. "A Wise Priest." Lonergan Review 9 (2018): 130–35. http://dx.doi.org/10.5840/lonerganreview2018910.

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18

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

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19

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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20

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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21

Clark, George Makana. "The Incomplete Priest." Ecotone 8, no. 1 (2012): 21–38. http://dx.doi.org/10.1353/ect.2012.0038.

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22

Deangelis, Dick. "The Hurricane Priest." Weatherwise 42, no. 5 (October 1989): 256–57. http://dx.doi.org/10.1080/00431672.1989.9929336.

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23

Rumsey, Andrew. "The Misplaced Priest?" Theology 104, no. 818 (March 2001): 102–14. http://dx.doi.org/10.1177/0040571x0110400204.

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24

Smith, Lesley. "The priest doctors." Journal of Family Planning and Reproductive Health Care 33, no. 2 (April 1, 2007): 131. http://dx.doi.org/10.1783/147118907780253962.

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25

BURDEN, DENNIS H. "COURTIER AND PRIEST." Essays in Criticism XXXIX, no. 3 (1989): 247–54. http://dx.doi.org/10.1093/eic/xxxix.3.247.

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26

Kehm, George H. "Priest of Creation." Horizons in Biblical Theology 14, no. 1 (1992): 129–42. http://dx.doi.org/10.1163/187122092x00080.

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27

Hollingworth, Miles. "Augustine the Priest." Expository Times 127, no. 11 (July 25, 2016): 546–47. http://dx.doi.org/10.1177/0014524616650383.

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28

Ford c.s.c., John T. "Newman the Priest." Newman Studies Journal 8, no. 1 (2011): 88–90. http://dx.doi.org/10.5840/nsj20118112.

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29

Horan, Sean M., and Peter Jesus Cruz Raposo. "Priest as Teacher III: Parishioners’ Responsiveness and Priests’ Vocational Qualities." Communication Quarterly 63, no. 3 (May 27, 2015): 239–53. http://dx.doi.org/10.1080/01463373.2015.1039715.

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30

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 meaning as it has today, where it means the third order of ordained minister, while in the Bible it means a supervisor or a protector of the community. It is possible to say, the author concludes, that the offices of bishop (episkopos) and presbyter (=elder) should be considered in the sense of duty, while the priest (kōhēn; hiereus) deals with sacred things. Furthermore, basing the evidence on biblical texts, the author gives some clarification about the development of the offices of priests, presbyters, and bishops, both in the Old and in the New Testament. The scriptural data reveals that these offices have emerged and evolved in response to a variety of needs and leadership in the community. In conclusion, the author asserts that it is quite difficult to establish a clear terminological and functional link between biblical terms and duties of priests-presbyters-bishops and their actual offices. At least, according to the Scripture, it could be said that a priest, priest-presbyter, or a bishop-presbyter should be considered as offices that tend more to sacred and spiritual things rather than temporal things. Their ministries (as known today) are mostly linked with successive theological reflections, when they became more ordered, uniformed, and regulated.

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31

Ostrovskaya, E. A. "Mission Possible: Russian Orthodox Priest Blogs." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 44–59. http://dx.doi.org/10.24833/2541-8831-2021-1-17-44-59.

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The paper dwells on the modern phenomenon of the clergy going online and exploring new audiences. The empirical study conducted by the author concerned the activities of popular Orthodox Russian-speaking bloggers whose heightening media presence is aimed at digital missionary work and catechism. The research was organized in accordance with the theoretical framework of the concept of communicative figurations that was coined by Andreas Hepp. This constructivist approach implies that mediatization blurs the borders between previously disentangled actors and encourages the growth of their interactions and, thus, a tighter social reality. To embody a communicative figurations-oriented study, the author lays down the methodological foundations that are able to express the nature of personal practices and the reflections on them. So, the methods consisted of case studies, expert and field interviews, and online text analysis. The findings can be set out in the following manner. Online media activity and social networking allow wider transparency and a wider span of audience. Despite stereotype and politicized doxa, the online demand for a specific niche of purely catechetic Orthodox priest blogging has existed for a decade and a half. Over the years, the media practices of missionary work, catechism, and preaching have been formed, mainly in such social networks as VK.com, LiveJournal, Instagram, and in YouTube channels. This dynamic has been growing: priest blogs have acquired the audiences of some tens of thousands of subscribers. It is due to the fact that priest offer a contemporary language when addressing the public for the purpose of missionary work and catechism. They attract an audience of the Russian-speaking network of actors that is diverse in age, gender, and country of residence. Seeing and aiming beyond the conservative confines of an offline parish and church, blogging priests have the opportunity to create their own audience — reach out to a particular generation, choose the style and content of a sermon or testimony of faith. In turn, the audiences choose priest bloggers according to their interests and the preferable ways of religious participation. Orthodox blogger priests strive to consolidate their efforts, to promote various forms of testimony of faith in the digital space. The central direct consequence of the mediatization of catechism and missionary practices is the promotion of a new image of a priest and a new version of the priest‒layman interaction, both contributing to a new church construct.

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32

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 own mission, which took place in the context of the Orthodox culture and not through the lens of political rhetoric. Such an understanding of war formed an original content of church minister’s mission in the field. The mis-sion of military priests was both preserving the con-fessional identity and participation in the “holy war” as it was called for by state-approved slogans. The author concludes by stating that the ethos of a mili-tary priest was not monolithic, which was deter-mined by the peculiarities of understanding the concept of war by the clergy.

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33

Jehaut, Rikardus. "Antara Larangan dan Pengecualian: Ihwal Partisipasi Aktif Imam dalam Partai Politik dan dalam Jabatan Publik." Jurnal Ledalero 19, no. 2 (December 19, 2020): 101. http://dx.doi.org/10.31385/jl.v19i2.207.101-113.

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<p><em>This article - inspired by the notorious case of an Indonesian priest in North Sumatra running for public office despite stern and repeated warnings from his bishop not to do so - aims to elaborate the theme of active participation of priests in politics in the light of can. 285 § 3 and can. 287, § 2 of Code of Canon Law, using the method of juridical exegesis and historical-critical analysis of various legal grounds and various affirmations of the Church's Magisterium. Through careful study, the author shows that the Church, while acknowledge the political right of priests as well as the provision for exeption, imposing a prohibition on them from participating actively in the political arena. The ratio legis behind such prohibition are threefold, namely safeguard canonically the identity and the mission of the priests; priest as a symbol of unity, fraternity and peace; respect for the peculiar duties of the laity in politics. The author argues that the priests should not be given a permission to take any public office and should not take sides in the area of party politics since there are no situation that make it necessary to intervene in that way.</em></p><p> </p><p><strong>Key words</strong>: <em>Active participation, politic, priest, prohibition, exeption</em><em></em></p>

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34

Staal, Frits. "Simultaneities in Vedic ritual." Journal of Historical Pragmatics 4, no. 2 (June 6, 2003): 195–210. http://dx.doi.org/10.1075/jhp.4.2.04sta.

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The use of language primarily displays succession, not simultaneity. It is common for people to talk at the same time or interrupt each other, but this is reduced to cases of succession. Vedic ritual involves not only succession but also simultaneities that are structural.1 In the “Soma swelling” rite, many priests recite two groups of mantras, A and B. First, one priest recites A while touching the bundle of Soma stalks. He then steps aside and recites B without touching Soma. At the same time, the next priest recites A and touches Soma. The result is that A and B are recited simultaneously but Soma is touched once by only one priest at a time. Other structural simultaneities may be attributed to a “horror of gaps.” A separate class are stage directions. A final comment is made on multifunctionality in space, a parallel to the temporal concept of simultaneity.

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35

Tinambunan, Edison R. L. "Kolegialitas: Suatu Bentuk Formasi Berkelanjutan Imam." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 351–66. http://dx.doi.org/10.35312/serifilsafat.v30i29.17.

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Ongoing formation is a subject which is very actual at this present time in relation with priesthood which has been pointed out by the Second Vatican Council. The church has promulgated various documents to this urgent need. One aspect of the ongoing formation is priesthood collegiality to Jesus Christ as high priest, to church where is incardinated, to hierarchy as his institution, to the other priests as his colleagues and to lay people who is also his peer of pastoral service. The intention this writing is to revive priest that the effectiveness and efficacy of pastoral service is collegiality.

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36

Wygralak, Paweł. "Obraz kapłana-duszpasterza w nauczaniu św. Grzegorza z Nazjanzu." Vox Patrum 64 (December 15, 2015): 569–79. http://dx.doi.org/10.31743/vp.3731.

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The article presents the thoughts of St. Gregory of Nazianzus on the attitudes of priests in their pastoral work. The bases of this study are selected speeches and works of poetry by St. Gregory. The Bishop of Nazianzus indicates first and foremost the importance of the spiritual formation of each priest. Without reducing the importance of an intellectual formation, he puts the concern for the development of the inner life in the primary place. The deeply spiritual priest, having a thorough theological knowledge, can take up the mission of proclaiming God’s word responsibly. The fruitfulness of this ministry also depends on the discernment of the spiritual, moral and intellectual state of the faithful, whom he is serving. St. Gregory also points out the dangers that threaten every priest. These are above all: pride, which leads to the desire to rule and not to serve, as well as materialism and the use of one’s office to further one’s own private interests.

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Wygralak, Paweł. "Obraz duszpasterza w komentarzach św. Augustyna do J 10, 1-17 i 21, 15-17." Vox Patrum 60 (December 16, 2013): 487–96. http://dx.doi.org/10.31743/vp.4003.

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The article presents the teaching of St. Augustine on priesthood – priests, their attitudes and commitment on pastoral work. Bishop of Hippo’s commentaries on the excerpts from the Gospel of John (J 10, 1-17; J 21, 15-17) are basis for the elaboration. Bishop of Hippo indicates that every priest receives his calling from Christ, the Good Shepherd. Thus, he ought to follow Christ and have absolute trust in Him, believing that without God’s grace he can do nothing in his pastoral work. What appears to be especially interesting is St. Augustine’s proposition that even the ministry of an unworthy priest – the evangelical mercenary – can be of a great benefit to the faithful, provided that they will not follow in his footsteps, but merely fulfill the proclaimed Word of God. In the commentaries one can see St. Augustine as a sophisticated exegete, but above all as a zealous priest of the lay faithful and a formation advisor.

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Ciappara, Frans. "Parish Priest and Community in 18th-century Malta: Patterns of Conflict." Journal of Early Modern History 9, no. 3 (2005): 329–47. http://dx.doi.org/10.1163/157006505775008464.

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AbstractThis essay explores the relations between parish priests and their parishioners in eighteenth-century Malta. It argues that pastors did not succeed in governing the community and controlling local religious life. Generally, they were outsiders. This was a great liability since rivalry between villages was intense and the inhabitants were reluctant to admit new people, to whom they were often hostile. But the main reason for the rivalry between the faithful and the pastor was that the people themselves took an active role in the parish. They regarded the office of parish priest as a subservient one for which service they paid the priest handsomely, and provided him with a livelihood. Pastors were to concern themselves only with vital religious services and leave the administration of the parish to the parishioners. The essay also emphasizes that in the struggle with their parish priest the people found the support from the assistant clergy.

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PLANTE, THOMAS G. "Priests Behaving Badly: What Do We Know About Priest Sex Offenders?" Sexual Addiction & Compulsivity 10, no. 2-3 (January 2003): 93–97. http://dx.doi.org/10.1080/10720160390230592.

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Munera Martínez, J. Ángel. "Lezuza en el contexto de las guerras carlistas. La facción del cura de Alcabón fue masacrada en 1874." Al-Basit : Revista de Estudios Albacetenses 65 (December 1, 2020): 113–70. http://dx.doi.org/10.37927/al-basit.65_4.

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On the 27th of December in 1874 a confrontation happened in Pradorrendondo, a small village of the town of Lezuza, between the liberal troops, led by the Lieutenant Colonel Portillo, and the Priest Party of Alcabón, in which 120 Carlists were slaughtered. This incident will cause what has been called “The Legend of the Ball”. The leader of the party, don Lucio Dueñas, priest of Alcabón, was one of the most famous guerrilla priests of the Third Carlist War, and his biography has been reconstructed through the historical press. The research article is complemented with other events occurred in Lezuza and its region during the First Carlist War

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Emelyanov, Nikolay, and Greg Yudin. "Structural Position of the Priest in Gift-Exchange Systems." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 9–29. http://dx.doi.org/10.17323/1728-192x-2018-3-9-29.

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In this paper, we argue that the priest has a unique structural position to initiate and promote gift exchange. Gift exchange is an important mode of economic integration, one that prevents both cutthroat competition and a parasitic dependence on a centralized hierarchy. In dwelling on gift exchange theory, we demonstrate why the promotion of gifts is largely suppressed nowadays: Marcel Mauss’ second imperative of the gift, that is, the obligation to receive gifts, becomes inoperative under neoliberal capitalism. We rely on Marshall Sahlins’ and Chris Gregory’s analyses to argue that gift giving can be de-blocked by introducing the position of the ‘excluded participant’ who takes part in the gift exchange system but is known to have no self-interest. His presence enables other participants to accept gifts without being afraid of falling into personal bondage. We analyze the Christian theological ideas of the function of the priest in reaching the conclusion that priests are predisposed to take the position of the ‘excluded participant’. On one hand, the priest in persona Christi acts neither on his own behalf nor for his own self-interest, while on the other hand, he remains a member and governor of the community. Historical sources confirm that generating the gift exchange has always been the key activity of priests in Christian communities.

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Breen, John. "Priest, Prophet, and King." Journal of Catholic Social Thought 6, no. 2 (2009): 353–95. http://dx.doi.org/10.5840/jcathsoc20096221.

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유희석. "Identity of modern priest." Catholic Theology ll, no. 14 (June 2009): 163–85. http://dx.doi.org/10.36515/ctak..14.200906.163.

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Krasowska, Ewa. "Priest Kaingba, my grandfather." Autobiografia 6 (2016): 113–18. http://dx.doi.org/10.18276/au.2016.1.6-08.

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Ama, Michihiro. "A Jewish Buddhist Priest." Southern California Quarterly 100, no. 3 (2018): 297–323. http://dx.doi.org/10.1525/scq.2018.100.3.297.

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Julius A. Goldwater’s career as a Buddhist priest at the Los Angeles Hompa Hongwanji Temple, 1934–1945, serves as a vehicle for identifying pre-war orthodoxy and tolerance for universalism and measures the LAHH’s shift to ethnic orthodoxy after the Nikkei return from wartime incarceration. The article traces Goldwater’s path to conversion, his service as a priest at LAHH, his wartime stewardship of the temple, and the temple’s lawsuit against him in the resettlement period. The trial also brought out issues of temple leadership, race, doctrinal differences, and finances.

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DE KRUIJF, THEO. "THE PRIEST-KING MELCHIZEDEK." Bijdragen 54, no. 4 (January 1993): 393–406. http://dx.doi.org/10.2143/bij.54.4.2015256.

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Ellis, Kevin. "The Priest as Theologian." Journal of Adult Theological Education 1, no. 2 (March 16, 2004): 121–32. http://dx.doi.org/10.1558/jate.1.2.121.65578.

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Fitzgerald,, Allan. "When Augustine Was Priest." Augustinian Studies 40, no. 1 (2009): 37–48. http://dx.doi.org/10.5840/augstudies20094014.

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Mayock, PeterP. "FATHER DAMIEN, LEPER PRIEST." Lancet 330, no. 8561 (September 1987): 747. http://dx.doi.org/10.1016/s0140-6736(87)91110-x.

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Knežević, Romilo. "From Poet Or Priest?" Poem 1, no. 2 (January 2013): 104–11. http://dx.doi.org/10.1080/20519842.2013.11415365.

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