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Literatura académica sobre el tema "Mentoring in church work. Clergy"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 2 de febrero de 2022

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Artículos de revistas sobre el tema "Mentoring in church work. Clergy"

Tervo-Niemelä, Kati. "Death Attitudes in Clergy Work: Death Attitudes and Their Linkage to Work Orientation and Wellbeing among the Finnish Clergy". Journal of Empirical Theology 33, n.º 2 (14 de diciembre de 2020): 178–96. http://dx.doi.org/10.1163/15709256-12341399.

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Abstract In this study, the focus is on death attitudes among the clergy in the Evangelical Lutheran Church of Finland and their role in clergy work. The aim is to find out whether these attitudes have any practical relevance in clergy work and to see if the death attitudes are linked to the work orientation and wellbeing among the clergy. The death attitudes are measured by the Death Attitude Profile-Revised DAP-R (N=650). The results show that death attitudes have a multifaceted role in clergy work. Negative death attitudes were linked to an outward motivational orientation in work and lower levels of work wellbeing, and positive, on the other hand, to lower levels of burnout and higher levels of work engagement. These results show the importance of the competence related to death in clergy work and these notions should be acknowledged in the education and further education of the clergy.

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Francis, Leslie J. y Andrew Village. "Go and Observe the Sower: Seeing Empirical Theology at Work". Journal of Empirical Theology 28, n.º 2 (24 de noviembre de 2015): 155–83. http://dx.doi.org/10.1163/15709256-12341325.

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This study explored and operationalised two theological constructs, one concerning the nature of being human (rooted in a theology of individual differences) and one concerning the nature of the church (rooted in ecclesiology). These two operationalised constructs were tested among a sample of 1,418 Anglican clergy resident in England to account for variance in three measures on which there was considerable variability among such clergy (after controlling for sex and age): traditional moral belief, traditional religious belief, and traditional worship. The data demonstrated that both theological constructs (concerning the nature of being human and concerning the nature of the church) explained significant variance in all three measures. The implications of these findings were discussed for ways in which diversity in belief is embraced or rejected within the Anglican Church.

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Tervo-Niemelä, Kati. "The Clergy Work Orientation in Transition: An Analysis of the Structure and Change in Work Orientation Among the Finnish Lutheran Clergy". International Journal of Practical Theology 20, n.º 2 (1 de noviembre de 2016): 222–41. http://dx.doi.org/10.1515/ijpt-2015-0025.

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Abstract The article focuses on the work orientation and changes therein among the clergy in Finland, and on its implications for practical church work. The article is based on a survey conducted among the clergy in Finland (N=878). The research shows that clergy make distinctions between various work tasks that are in line with the traditional distinction between “function” and “performance”. The results show that liberal theological orientation, which is linked to performance-orientation, is increasing. The aspects of work which seem to be most threatened are evangelization, missionary work, and reading and teaching the Bible. There are also many areas of work that are likely to remain stable and unite the clergy regardless of their gender, age or theological orientation.

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Brewster, Christine. "Religious Coping Among Rural Clergy: Measuring Ways in Which Rural Clergy Draw on Coping Strategies Informed by Their Theological Beliefs". Journal of Empirical Theology 27, n.º 1 (6 de junio de 2014): 85–102. http://dx.doi.org/10.1163/15709256-12341297.

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Following the recent decline in stipendiary clergy numbers in the Church of England and the consequent amalgamation of numerous rural benefices, enormous demands have been placed on many rural clergy. Potential stressors include ‘overextension’ and ‘inadequate resources’, which can cause poor work-related psychological health. Folkman and Lazarus (1988), whose work is firmly rooted in the ‘secular’ psychological tradition, contend that in order to survive in times of stress, people need to employ coping practices whereby they can ‘manage’ the personal and/or environmental stressors which ‘tax’ or ‘exceed’ their personal resources. Pargament (1997), however, believes that religious beliefs and religious experience are also important, and he suggests that the psychology of religion and coping ‘bridges a deep psychological tradition of helping people take care of what they can in times of stress with a rich religious tradition of helping people accept their limitations and look beyond themselves for assistance in troubling times’ (p. 9). The present study examines the coping strategies of a sample of 722 Church of England rural clergy who are responsible for three or more rural churches, following their completion of the ‘RCOPE Measure of Religious Coping’ (Pargament, Koenig and Perez, 2000). The data produced suggest that the religious coping strategies most frequently used by rural clergy in multi-church benefices, are ‘benevolent religious reappraisal’ (to find ‘meaning’), ‘collaborative religious coping’ and ‘active religious surrender’ (to gain ‘control’), ‘religious purification/forgiveness’, ‘spiritual connection’ and ‘marking religious boundaries’ (to gain comfort and closeness to God) and ‘seeking support from clergy and church members’ and ‘religious helping’ (to gain ‘intimacy with others and closeness to God’). The data demonstrate that rural clergy certainly draw on images of God that may promote healthy responses to significant stressors, but that they also employ those that may be detrimental to effective coping, and it is suggested that the provision by the church, of educational programmes focusing on religious coping strategies, might lead to the enhancement of work-related psychological health among rural clergy.

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Gregory, Jeremy. "‘A Just and Sufficient Maintenance’: Some Defences of the Clerical Establishment in the Eighteenth Century". Studies in Church History 24 (1987): 321–32. http://dx.doi.org/10.1017/s042420840000841x.

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Arguments in justification of the Church’s wealth can be illuminating in any age. The wealth of the Church of England in the eighteenth century has had a particularly bad press. Nineteenth-century reformers portrayed the Established Church of the previous century as a money-grabbing institution; clergy being too concerned with lining their own pockets to be effective pastoral leaders. John Wade in his Extraordinary Black Book wanted to expose the rapaciousness of clergy who, ‘with the accents and exterior of angels … perpetuate the work of demons’. He concluded that true Christianity was ‘meek, charitable, unobtrusive and above all cheap’. Clergy were castigated for holding a materialistic outlook which seemed to hinder their religious role and which has been taken by both subsequent Church historians and historians of the left as a sign of the clergy’s involvement with secularizing trends in society. Even the work of Norman Sykes leaves the impression that the clergy’s defence of their wealth went no further than jobbery and place-seeking. Like Namier he played down the ideological nature of such arguments, relegating them to the realm of cant and hypocrisy.

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Page, Sarah-Jane. "Anglican Clergy Husbands Securing Middle-Class Gendered Privilege through Religion". Sociological Research Online 22, n.º 1 (febrero de 2017): 187–99. http://dx.doi.org/10.5153/sro.4252.

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Traditionally, clergy wives have been obliged to assist the Church in an unpaid capacity; such work has been feminised, associated with the assumed competencies of women ( Denton 1962 ; Finch 1980 , 1983 ; Murphy-Geiss 2011 ). Clergy husbands are a relatively recent phenomenon in the Church of England, emerging when women started to be ordained as deacons in 1987 and priests in 1994. Based on interviews with men whose wives were ordained as priests in the Church of England, this article will explore the dynamics of class and gender privilege. Most clergy husbands were middle class, defined through educational, occupational and cultural markers ( Bourdieu 1984 ). The narratives highlighted how gender and class privilege was maintained and extended through the clergy spouse role. The interweaving dynamics of class and gender privilege secured preferential outcomes for participants, outcomes that were less evidenced in relation to working-class spouses. Using Bourdieu's (1984) concepts of habitus, field and capital and Verter's (2003) conceptualisation of spiritual capital, this article will highlight the complex ways in which gender and class advantage is perpetuated and sustained, using the Anglican parish as the analytical context, thereby emphasising the role religion plays in consolidating privilege.

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Robbins, Mandy y Leslie J. Francis. "Taking Responsibility for Multiple Churches: A Study in Burnout among Anglican Clergywomen in England". Journal of Empirical Theology 27, n.º 2 (7 de noviembre de 2014): 261–80. http://dx.doi.org/10.1163/15709256-12341310.

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A major consequence of changing cultures for Anglican clergy serving in the established Church of England (reflected in declining congregations, stretched financial resources, and falling vocations to the priesthood) is seen in the process of pastoral reorganisation that now requires individual clergy to have oversight of a growing number of churches. This is especially the case in rural areas where individual clergy may now be responsible for seven or more churches. Drawing on data provided by 867 clergywomen serving in stipendiary ministry in the Church of England, the present study examines the association between the number of churches and levels of burnout reported among the clergy, after taking into account personal factors (like age), psychological factors (like personality), theological factors (like church tradition) and other contextual factors (like rurality). Employing the balanced affect model of work-related psychological health operationalised through the Francis Burnout Inventory, the data demonstrated a small significant inverse association between the number of churches and positive affect (satisfaction in ministry), but no association with negative affect (emotional exhaustion). Overall, however, the variance accounted for by the number of churches was trivial in comparison with the variance accounted for by psychological factors.

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TUНAI, Mykola. "CHURCH HISTORY IN SCIENTIFIC RESEARCHES OF P. MYKHAILO ZUBRITSKYІ". Науковий і культурно-просвітній краєзнавчий часопис "Галичина", n.º 33 (20 de diciembre de 2020): 168–76. http://dx.doi.org/10.15330/gal.33.168-176.

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The article deals with the scientific achievements of Priest Mуkhailo Zubrytskyі (1856–1919) in the study of church history and religious issues. He stated that he had based his research on the data of the diocesan and deanery archives and libraries, as well as on his own observations. It is noted that scientific work should be conditionally divided into three subgroups: archeographic, analytical and historical. The first group of works includes the publication of archival documents and materials, including a number of church acts and official documents the second – the coverage of church relations, relations between priests and between believers and clergy, according to the third group include works of historical content, in which the author provided information on history of the church in Galicia and neighboring territories, as well as the history of individual parishioners of the region. The archeographic and historical value of the materials found has been established. It is noted that Priest Mуkhailo considered the phenomenon of church affairs and history to be Muscophilic and the transitions of communities into Latin rites. He believed that this was a threat to the unity of the Russian people and also not conducive to its development. It should be emphasized that the historian at the same time stood up for the protection of the rural clergy, but criticized them for their weak connection with the local population and not active in social and cultural work. Note that the researcher was not critical enough to analyze the documents used. It is noted that this topic is only partially covered in the scientific work of domestic and foreign researchers. Keywords: Mуkhailo Zubrytskyі, church, Muscophilism, diocese, priest, Stavropigia, clergy.

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LISYUNIN, Viktor. "PARTICIPATION OF TAMBOV CLERGY IN PARLIAMENTARY ELECTION AND STATE DUMA ACTIVITY OF 1–4 CONVOCATIONS (1906–1917)". Tambov University Review. Series: Humanities, n.º 174 (2018): 171–80. http://dx.doi.org/10.20310/1810-0201-2018-23-174-171-180.

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The analysis of participation of Orthodox clergy in the election process and State Duma activity of 1–4 convocations (1906–1917), and also attitude of the Russian Orthodox Church to carried out state reforms are presented. On a reasonable basis it is proved that general strategy of participation of clergy in parliamentary activities was planned at Tambov clergy congress in January of 1905 and it was resolved into following statements: peaceful progress, reforms without violence, preservation of dominating role of Orthodox Church with simultaneous liberation from state patronage, economic protection of poor people and laboring classes, development of education in Orthodox direction. The clergy had certain expectations towards activity of State Duma of 1 and 2 convocations, while during 3 and 4 convocations the voice of Tambov Eparchy representatives was unnoticed. Two deputies from Tambov clergy, priests P.F. Vozdvizhenskiy and M.F. Lachinov supported the authorities. Their inactivity is explained as the political inertia, and also it stood for objective reasons: village priest could not leave his parish for a long time. Among deputies there were representatives of Tambov clergy: metropolite of St. Petersburg and Ladoga Vladimir (Bogoyavlenskiy), synodical curator of missionary fellowships of the Tambov Eparchy I.G. Ayvazov, editor of the journal “The Voice of the Church” A.M. Spasskiy, former lecturer of Tambov Seminary. The evaluation is given to complicated relations between the church and the state, the result of which was the change of the Holy Synod body due to the initiative of chief procurator V.N. Lvov and Local Council of 1917–1918, in the work of which representatives of the Tambov Eparchy took part actively.

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Csatlós, Mária. "A „Katolikus Akció” néven társult szervezkedés Marosvásárhelyen és Ágotha Endre papi életútja". Studia Theologica Transsylvaniensia 24, n.º 1 (15 de junio de 2021): 155–76. http://dx.doi.org/10.52258/stthtr.2021.1.09.

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With the available archival resources and through exploring the life, work and political actions of Endre Ágotha, the dean and parish priest of Nyárádselye I trace the unfolding and failing of the schismatic catholic peace movement legitimated in Marosvásárhely in the period 1950-1956. The state backed “Catholic Action” did not succeed in severing the Catholic Church in Romania from Rome by settling the “pending cases” between the church and the state and only a small portion of the clergy joined the movement, yet it has made significant moral damages by dividing the believers and the clergy. The Holy See condemned the movement and it’s key figure Endre Ágotha has brought upon himself the harshest punishment of the Catholic Church: excommunicates vitandus. He received absolution only on his deathbed.

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Tesis sobre el tema "Mentoring in church work. Clergy"

Barr, Cecelia Evelyn Greene. "Mentoring, the critical link in clergy development effective practices of identifying, mentoring, and elevating clergy apprentices into transformational leadership /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Stalnaker, A. Michael. "A training manual for assistant pastors". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p003-0141.

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Meyer, Stanley J. "A partnership of support a model for synodical ministry to clergy /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Nichols, Eugene W. "The role of today's pastors in equipping tomorrow's pastors". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Brown, Michael D. E. "Pastor care the need, theology and development of a manual for denominational officials, lay leaders and pastoral mentors /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Houser, J. Stacy. "A biblical foundation and a mentor's manual for Baptist women in ministry". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Evans, Gary E. "The development of vocational ministry staff". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Pyeatt, Murl Dwain. "The relationship between mentoring and retention in ministry". Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1154719581.

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Powers, Ted. "Church planting apprenticeships developing laborers for the harvest /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Himaya, Alexander. "Providing early ministerial preparation for God-called students at First Baptist Church of Springdale, Arkansas". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Libros sobre el tema "Mentoring in church work. Clergy"

--And your daughters shall preach: Developing a female mentoring program in the African-American church. Towson, MD: Little Sally Walker Ministries, 2003.

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Hŭimang Han'guk kyohoe ment'oring p'ŭrojekt'ŭ: Mentoring project. Kyŏnggi-do P'aju-si: Idam Books, 2012.

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Gibson, Jess. Coaching champions: The privilege of mentoring. Green Forest, AR: New Leaf Press, 1994.

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Christian coaching: Helping others turn potential into reality. 2^a ed. Colorado Springs, CO: NavPress, 2009.

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Transforming together: Authentic spiritual mentoring. Chicago, IL: Moody Publishers, 2009.

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Boshers, Bo. The be-with factor: Mentoring students in everyday life. Grand Rapids, Mich: Zondervan, 2006.

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Youth mentoring: Sharing your gifts with the future. Liguori, MO: Liguori, 2004.

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Welty, Lavon J. Side by side: Mentoring guide for congregational youth ministry. Newton, Kan: Faith and Life Press, 1989.

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Witt, Connie. That makes two of us: Lifestyle mentoring for women. Loveland, Colo: Group, 2009.

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Ropp, Steve. One on one: Making the most of your mentoring relationship. Newton, Kan: Faith & Life Press, 1993.

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Capítulos de libros sobre el tema "Mentoring in church work. Clergy"

Golemon, Larry Abbott. "Reforming Church and Nation". En Clergy Education in America, 54–85. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0003.

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This chapter explores Protestant theological schools that educated pastors as reformers of church and the nation after religious disestablishment. This education built upon the liberal arts of the colleges, which taught the basic textual interpretation, rhetoric, and oratory. Rev. Timothy Dwight led the way in fashioning a new liberal arts in the college, which served as the foundation for advanced theological education. At Yale, he integrated the belles-lettres of European literature and rhetoric into the predominant American framework of Scottish Common Sense Realism. He also coupled these pedagogies with the voluntarist theology of Jonathan Edwards and the New Divinity, which bolstered Christian volunteerism and mission. With Dwight’s help, New England Congregationalists developed a graduate theological at Andover with a faculty in Scripture, theology, and homiletics (practical theology) who taught in the interdisciplinary, rhetorical framework of the liberal arts. Dr. Ebenezer Porter raised a generation of princes of the pulpit and college professors of rhetoric and oratory, and he wrote the first widely used manuals in elocution. Moses Stuart in Bible advanced German critical studies of Scripture for future pastoral work and for scholars in the field. The greatest alternative to Andover was the historic Calvinism of Princeton Theological Seminary, as interpreted through the empiricism of Scottish Common Sense. President Archibald Alexander, historian Samuel Miller, theologian Charles Hodge, and later homiletics professor James Wadell Alexander emphasized the text-critical and narrative interpretation of Scripture, and the emphasis on classic rhetoric and oratory in homiletics culminated the curriculum.

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Golemon, Larry Abbott. "Creating a Modern Profession". En Clergy Education in America, 200–243. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0007.

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The sixth chapter analyzes theological schools that realigned themselves with the modern research university. Several narratives are explored: the struggle between Thomas Jefferson’s University of Virginia and seminary founders like John Holt Rice; the influence of the German university through immigrants like Phillip Schaff and theologians who studied abroad; the pragmatic adaptation of the German encyclopedia for organizing theological studies; the impact of the American university’s pragmatism, social sciences, and social reform on seminaries; and the influence of progressive education and the religious education movement on theological schools. University Divinity schools led this movement, especially the University of Chicago built by William Rainey Harper, but a number of independent schools, like Union Theological Seminary in New York, sought such realignment as “theological universities.” This realignment of theological schools had significant benefits, as it increased elective studies, developed specialized fields of ministry, and brought the social sciences to theological education. However, the realignment had unforeseen problems as it widened the gap between academics and those of professional practice; distanced faculty from interdisciplinary work and church leadership; replaced the Bible as a unifying discipline with “the scientific method”; and replaced the integrative role of oral pedagogies with scholarly lectures and the research seminar.

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Murdock, Graeme. "Calvinism and Moral Discipline". En Cultures of Calvinism in Early Modern Europe, 186–204. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190456283.003.0011.

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The exercise of discipline was a central feature of Reformed religious life. A culture of moral discipline was not simply imposed from above by clergy and elders on passive or resentful communities. Especially in areas where joining a church was not merely a matter of obeying state laws, we need to account for the enduring popular appeal of Reformed ideals of moral renewal. Synods, clergy, and elders certainly held much greater power than ordinary church members in determining the culture of moral discipline in Reformed societies. However, in the work of consistories we find informal processes of negotiation over the limits of acceptable behavior and appropriate sanctions against offenders. This chapter explores evidence from one French community to examine the role of clergy, consistories, and congregations in the culture of Reformed moral discipline.

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Veeneman, Mary. "Feminism and Womanism". En Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0020.

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This chapter investigates feminist and womanist approaches to theologies of the sacraments in which sacraments are “events in the church in which God’s grace is made present to the community.” Citing the work of Susan Ross, Elizabeth Johnson, and others, the author posits the need for theologies of the sacraments to be reworked in light of the experience of women, particularly regarding the sacraments of Ordination and Eucharist. Ordained clergy should relate the Eucharist to ministry to the poor and hungry. In addition, the patriarchal framework that undergirds male privilege in the Catholic Church has resulted in misunderstanding both the maleness of Jesus and the possible role of women to serve as ordained clergy. Ultimately reevaluating theologies of the sacraments from a feminist and womanist perspective is for the sake of empowering worship and furthering mission in the world.

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Baker, John. "The Ecclesiastical Courts". En Introduction to English Legal History, 135–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198812609.003.0008.

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This chapter outlines the history of the Church courts in England. In medieval times they were part of a transnational system with the pope at the summit, although the ‘ecclesia Anglicana’ was recognized as a distinct entity in Magna Carta and medieval English kings exercised some authority over Church matters. A dispute between Henry II and Archbishop Becket secured the ‘benefit of clergy’ but did not exempt the clergy from temporal justice in civil matters. The jurisdictional boundary thereafter was generally clear, and was controllable by the royal writ of prohibition. The break with Rome in 1534 had a minimal effect on the daily work of the ecclesiastical courts, which continued to deal with matrimonial questions, probate, and intestate succession to personalty, until Victorian times. New appellate courts were the High Commission (abolished in 1641) and the Court of Delegates, whose jurisdiction was transferred to the Privy Council in the 1830s.

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Wuthnow, Robert. "With Liberty of Conscience". En Rough Country. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691159898.003.0004.

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This chapter focuses on the practice of liberty of doctrine. By the 1920s the opportunity to practice one's faith with liberty of conscience was a theme expressed increasingly by Texas religious and political leaders. Emphasis on liberty of conscience implied freedom from any monopoly over religion by government or of government by a religion. It also favored the right and duty of the individual to make a decision about his or her faith and to relate accordingly to God. In practice, liberty of conscience deterred clergy and lay leaders from bringing their faith in an official or organized way into the political arena. Clergy continued the basic work of saving souls, preaching moral repentance, and holding worship services. They devoted themselves energetically to starting new churches and increasing the size of existing ones. These activities left little time and few resources for anything else. Baptists and Methodists fought on occasion among themselves, but the conflicts were generally over worship, doctrine, church finances, and church publications than about public policy or political campaigns.

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George, Carol V. R. "The Third Disestablishment". En God's Salesman, 208–29. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914769.003.0009.

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This chapter examines how Norman Vincent Peale’s personal ministry grew during the time of what is known as the “third disestablishment” of Protestantism. From 1960 until his 1984 retirement from Marble Collegiate Church, Peale focused primarily on enlarging the ministry of the Foundation for Christian Living. His hybrid message of conservative politics and harmonial New Thought theology was ideally positioned to win supporters on the New Age left and the evangelical right. The chapter first considers Peale’s crisis theology and how he integrated his concept of positive thinking with holistic medicine before discussing his self-appointed ministry to America’s businessmen, his work as “God’s Salesman,” his message of practical Christianity, what he thought of the clergy, and his life after retiring from Marble Church.

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"Maintaining A Public Ministry In Rural England: Work-Related Psychological Health And Psychological Type Among Anglican Clergy Serving In Multi-Church Benefices". En The Public Significance of Religion, 241–65. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004207066.i-495.90.

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Royles, Dan. "There Is a Balm in Gilead". En To Make the Wounded Whole, 135–64. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661339.003.0006.

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This chapter describes the work of The Balm in Gilead, which grew out of the efforts of Pernessa Seele, an immunologist at Harlem Hospital, to organize local Black faith leaders to address AIDS through the Harlem Week of Prayer for the Healing of AIDS. As Seele trained African American clergy to incorporate AIDS education into their ministry, she also confronted entrenched homophobia in Black religious institutions. Accordingly, The Balm in Gilead designed programs that would help churches accept and include gay members. In 2001, Seele contracted with the Centers for Disease Control and Prevention to extend her work with Black churches to sub-Saharan Africa, setting up programs in Côte d’Ivoire, Kenya, Nigeria, Zimbabwe, and Tanzania. She argued that because of Black people’s particular relationship with church and faith, the approach that The Balm in Gilead had developed in the United States would work in Africa as well. At the same time, this work intersected with a growing interest in addressing “global AIDS” among U.S. leaders, including Presidents Bill Clinton and George W. Bush, who saw the spread of the disease in Africa as a growing threat to international security.

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Bandak, Andreas. "Opulence and Simplicity". En Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0013.

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In various forms of Catholicism sacrifice holds a central position. The centrality of the divine sacrifice literally embodied in the sacrament of the Eucharist works in a wider sense as a model for action and thought outside the Church as a place for worship. Sacrifice here places the individual in various positions of moral debt that one can more-or-less willingly work towards suspending. In Damascus, Syria, a popular Catholic ethic of simplicity often collides with clergy who appear to collect money for this-worldly purposes or for the sake of what is perceived as their own benefit. Lamentation over such perceived opulence attests to a tension between grace, gift, and debt. This chapter explores such tension in attending to how moral personhood is fashioned through various engagements with prayer, surrender, and debt. Where David Morgan has argued for a particular Catholic sacrificial economy (2009), wherein individuals are placed in charged relationships, this chapter examines the inherent tension between simplicity and opulence. Catholicism, it argues, may very well work by asserting a particular emphasis on the holy office that appear opulent, which necessitates a counter-movement in the form of purification and work towards greater simplicity.

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